The Second Synod of Ephesus (449) - Acts, Perry 1881 — page 2 — Council of Ephesus II 449

p. that he was consecrated. —Tillemont, Memoires pour servir a l Histoire Ecclesiastique, t. XIV. , p. 823; t. XV. , p. 966. We have only to compare the Council of Chalcedon (451 A. D. ) with the Second @cumenical Council of Constantinople (551 A. D. ) to see that the ecclesiastical opinion has wavered a little before fixing upon the judgment which Ibas merited,

certainly at Constantinople. Proclus, Patriarch of this latter city, wrote about it to John of Antioch, who does not appear to have instituted any proceedings, and to Domnus, successor to John, who delivered, in a Council held at Antioch, a little after Easter (448), a first judgment in favour of Ibas; but the com- plainants did not consider themselves beaten: they effected so much by their intrigues at Court, where they were supported by a party already powerful, that they obtained the revision of this first judgment. These events passed probably about the middle of the year 448 a.p.: for, it would appear certain (the new documents compel us to believe) that the events were not con- secutive, as has been imagined until now. The signatures and the dates, which figure at the head of the Sessions 9 and 10 of the Council of Chalcedon, have led many ecclesiastical writers into error. The order of events would appear to be thus.

Having arrived at Constantinople, the enemies of Ibas, the Clerks of Osrhoene, who had stranded near Domnus of Anti- och, obtained, by their protectors, new judges—judges even in part hostile to the accused. The Court of Constantinople bad not yet entered resolutely upon the path which was to lead fatally to the BRIGANDAGE OF EPHESUS. It was wea- ried with the troubles of Asia, it wished to put an end to them, but it would not employ avy means. .It was necessary that new contradictions and new miscalculations should come to in- crease, with the credit of the heterodox factions, the anger of the feeble Emperor Theodosius II. At the moment, of which we now speak, he was displeased only with those who were treated as Nestorians. Onthe 26th October, 448 a.p., he charged the tribune aud notary Damascius to have examined by Photius of Tyre, Eustathius of Berytus, and Uranius of Himeria, the cause of [bas of Hdessa, Daniel of Charrae, and John of Theo- dosianople, against whom complaints had been submitted to the Imperial Government. The accusers of Ibas set out again in company with Damascius and the deacon Eulogius, whom the Patriarch of Constantinople, Flavian, sent to follow the proceedings, and probably also to keep him informed of all that was done. Matters were in this position when the Coun- cil of Constantinople (8th Nov., 448), having condemned Eutyches, changed the good designs which the Emperor

The accusers of Ibas set out again in company with Damascius and the deacon Eulogius, whom the Patriarch of Constantinople, Flavian, sent to follow the proceedings, and probably also to keep him informed of all that was done. Matters were in this position when the Coun- cil of Constantinople (8th Nov. , 448), having condemned Eutyches, changed the good designs which the Emperor

seemed to entertain. Hutyches, being condemned, had recourse . to the eunuch Chrysaphius, and this latter, meditating the destruction of Flavian, took it into his head to get rid also of all those who supported him or could support him. Whilst he organized the plan of campaign with Dioscorus and Eutyches; the Oriental Bishops, led into error as to the dispositions of the Government by the ccndemnation of the Heresiarch, sent delegates to Constantinople to protest aguinst all the calum- nies, of which they were the object, on the part of certain interdicted Priests or of certain turbulent Monks of Osrhoene, Domnus and Theodoret took the initiative, and we have then the letters which the Bishop of Cyrus addressed to the most influential personages of the Court. Whilst this was going on, the judges named by Theodosius met first at Tyre, then transferred their sittings to Berytus, on account of the tumult made by the monks who accused Ibas, and returned at last to conclude the difference at Tyre by a friendly arrangement (25th Feb., 449). It has been supposed till now, generally at least, that the compromise of Tyre took place in February, 448, whilst the Synod of Berytus assembled on the 1st September in the same year; but that opinion cannot be maintained.

First, our Acts never distinguish these two assemblages; then the date of the Acts of Tyre and of Berytus places them in 449. Now, certainly, in that year there was no assembly at Berytus (Sept. 1st), whilst the Synod of Ephesus was already finished at that time. In short, the date of the 25th of February alone explains to us clearly the succession of events, and alone agrees exactly with what we read in a supplication of the Clergy of Edessa to the judges of Ibas. It is said that, the festival of Easter being near at hand, the judges of Tyre were entreated to send back the Bishop to Edessa that he might assist in the paschal ceremonies. It is evident that this language is com- prehensible enough on the hypothesis that the Synods of Berytus and Tyre are placed in February, 449, whilst the festival of Easter fell in that year on the 27th of March; but this language would have no right to be used in the month of September of the preceding year, about seven months before paschal solemnities.

We may, lastly, set off, against the common opinion, a last aD)

reason which has its weight: that is, the date of the Ordination of Photius Bishop of Tyre, which took place on the 9th of September, 448, seven months after the deposition of Irenzeus (17th Feb., 448). Domnus of Antioch gives us this detail in a letter to Flavian, preserved amongst the Syriac Acts. Now, it is indubitable that Photius was already Bishop of Tyre when he was charged to judge Ibas; he could not then execute the order of the Emperor in February, 448 a.p., since he was not Bishop at that time. It is to be seen, that everything compels us to place the grave events which were passing in the Hast, in the course of the year 449 a.p., from the month of February to the month of September.

DATES AND FACTS WORTHY OF BEING REMEMBERED. It was alittle before Easter, April 11th, in the year 448 a.p., that

It was in February, 448 a.p., that the Chiefs of the great Eutychian party obtained, through their unboun- ded influence with the Emperor and the Court, an Imperial Edict directed against the Bishop of the Metro- politan City of Tyre, Irenzeus; and Archbishop Domnus pronounced a first judgment in the case of Ibas which did not satisfy the monks of Osrhoene, not long after Haster.

Whilst several monks, headed by one Theodosius who exercised great influeuce at Edessa, were excited at Alexandria to calumniate the Archbishop Domnus and the Bishop of Cyrus, Theodoret, the principal accusers of Ibas proceeded to intrigue at Constantinople.

During May—June the Imperial Order for Theodoret to confine himself within his own Diocese was issued.

On Sept. 9th the Consecration of Photius to the Bishopric of Tyre took place.

End of September the celebrated Letter of the Archbishop Domnus to Flavian, the Archbishop of Constantinople, was written.

On October 26th the Imperial Decree was issued ordering the revision of the proceedings in the case of the Bishop of Edessa,

During November 8th—22nd, at the Council held at Constantinople with Flavian as President the arraignment of the Archi- mandrite Hutyches by his friend Eusebius, Bishop of Dor- yleum, and his condemnation were effected.

In the year 449 a.p. During February 1—25th, the Synod of Tyre-Berytus-Tyre was held uuder the direction of the Imperial Commissioners, Photius, Eustathius, and Uranius.

On March 30th, after the vexation and recrudescence of fury of the Hutychian party, the summoning of the Second Eph- esine Council was brought about.

On April 8—13—27th the revision of the formal condemnation of Eutychesat the Constantinoplitan Synod was accomplished.

On April the 12th (Tuesday), the 14th (Thursday), and the 18th (Monday) the inquiry on the Judgment given at Tyre-Berytus was gone through at Edessa before Praeses Chairzeas, as or- dered by the Roman Government.

End of April, the despatch of the Reports, drawn up after the

On May 13th and June 13th letters of convocation to the Second

Ephesine Synod of the Oriental Monks were issued. And On August 8—23rd The First and Second Sessions of the Synod

of Alexandria. CRIMES LAID TO THE CHARGE OF IBAS, AS GIVEN BY ASSEMAN IN HIS ‘ BIBLICTHECA ORIENTALIS.”

Another grave charge, given in Mansiand Baronius,and abun- dantly witnessed to, as we shall see, in these Acts is this—that Ibas publicly gave utterance to this Blasphemy, viz., Non invideo Christo facto Deo: in quantum enim ipse factus est, et ego Jfactus sum,

The Autocratic Ceesars, THropositus and VALENTINIAN, Victors and Illustrious by Victories, the ever- Worshipful, the Augusti, to the Holy Synod at Ephesus.

Many Anaphoree (Reports) from people at Edessa, a City of the Province of Osrhoene,with the (Docu- mentary) Acts, etc., as written above.

Monks from the City of Edessa are standing out- side and state that they are bearers of Royal Letters. What, therefore, does your Holiness enjoin respect- ing them ?

Let the God fearing Bishops Photius, Eustathius, and Uranius recount what seemed good to them to be done in the cause of Ibas and what was the de- cision they came to; and, since the God-fearing

This is the beginning of that Imperial Document (5 above), addressed to the Council in relation to the celebrated Bishop Ibas, which should be read, and ought no doubt to have been inserted, in this place.

Presbyter and Proto-Notary made mention of Royal Letters, let those God-fearing Monks enter the Holy Synod in order that the Letters of the Gra- cious Emperors, with which they are accredited, may be notified to the Holy Synod.

The Autocratic Czesars, THroposius and V ALENTINIAN, Victors, the ever-Worshipful, the Augusti, to J AMES :—

It has not been concealed from Your Clemency in how great a contest God-fearing Presbyters and Archimandrites have been engaged in contending for The True Faith in the land of the East against certain Bishops of that land who, infected with the Impious tenets of Nestorius, have rendered them-

The Autocratic Czesars, THroposius and V ALENTINIAN, Victors, the ever-Worshipful, the Augusti, to J AMES :—

This Circular Letter, addressed to one of the principal Archi- mandrites or Abbats of Edessa, was written at the time when the Consul of the West—Asterius—had not become known yet in the East, as we see from the place of date of the Letter. (Zeno and Posthumian were the Consuls of the year 448 a.p.; and Protogenes and Asterius (Astu- rius), according to Clinton’s Fasti, those of the year 449 a.p.) It is similar to the Royal Rescript to Barzumas in May, 449 4.D., given in Labbe, Tom. IV., p. 106 (Paris 1671), and reprinted at p. 22 of my “Ancient Syriac Document, &c.’? The Monks, judging from a similarity of names of those mentioned in Mansi were possibly, if not probably, the very same who wrote to the Synod of Berytus in favour of Ibas. We see now, what was unknown before, the reason why so many Monks were present at Ephesus. ‘They came to it deeply interested in the great case of the Bishop of Edessa, as witnesses or partizans. The first Session, wherein Flavian was condemned and Eutyches acquitted, being completed, the Monks now pressed on the

selves retrograde (infamous), while the God-loving Archimandrites have been sustained by the Faithful Laity. Since, then, we will that in every way the Ortho- dox Faith should shine forth, it has for this reason seemed to us just and right that your Piety, dis- tinguished for purity of life and integrity of faith, should repair to Ephesus, a City of Asia, on the Calends of August and take a seat in the Holy Synod which is appointed to meet there, and, in concert with the rest of the Holy Fathers, the Bishops, accomplish that which is well-pleasing to

This Ordinance was issued on the 13th of Hazi- ran, on the day of the Ides of June, at Con- stantinople, during the Consulate of’ the Illustrious Protogeyes and of him who is (yet) to be notified.

JOHN, Presbyter and Proto-Notary, said :— Copy of the Gracious Letters addressed—

These distinguished, God-loving, Archimandrites are here present at what is being done, in pursuance of the command of the Gracious Emperor.

Now, let the Ged-fearing Bishops, Photius,and Eu- stathius, and Uranius, declare, in compliance with the direction of the God-loving Bishop Eusebius, what

JOHN, Presbyter and Proto-Notary, said :— Copy of the Gracious Letters addressed—

These distinguished, God-loving, Archimandrites are here present at what is being done, in pursuance of the command of the Gracious Emperor. Now, let the Ged-fearing Bishops, Photius,and Eu- stathius, and Uranius, declare, in compliance with the direction of the God-loving Bishop Eusebius, what

Archimandrites, usually of the Order of Presbyters both for the performance of Divine Offices and the exercise of Discipline among those over whom they were superiors, were the Patres or heads of Mo- nasteries in Eastern Christendom, corresponding to Abbats or Abbots in Western and possessing great absolute power. In order that the members, who were often very numerous, of these confe- derate communities might the better perform their several and res- pective duties, Bingham says that “the monasteries were commonly divided into several parts, and proper officers appointed over them. “‘ Rvery ten monks were subject to one who was called the decanus, or “dean, from his presiding over ten: and every hundred had another “ officer, called centenarius, from presiding over a hundred. Above there “ were the pares, or the fathers of the monasteries, as S. Jerom and S. “ Austin generally term them ; which in other writers are called bbates, “‘ abbots, from the Greek ’AS8ds, a father: and hegumeni, presidents ; “and archimandrites, from mandra, a sheepfold; they being as it were “the keepers or rulers of these sacred folds in the Church.” ‘The “ Abbots or Fathers were also of great repute in the Church. “For many times they were called to Councils, and allowed to sit and “vote there in the quality of Presbyters. As Benedict in the Council “of Rome under Boniface II., anno 531; which I relate on the au- “ thority of Dr. Cave who has it from Antonius Scipio in his Eulogium “ Abbatum Cassinensium. The like privilege we find allowed in the “ Council of Constantinople under Flavian, anno 448, where 23 Archi- “‘ mandrites subscribe with 30 Bishops to the condemnation of Eutyches, “¢ as appears from the fragments of the Council related in the Council of « Chalcedon.” (Bk. VII., Chap. I1I.; Sect. 11 and 13.) Had he known of these Acts, Bingham might have instanced this Council of 449 A.D. at Ephesus.

(3) The God-loving Bishops, Puotius of Tyre, and Evstaruius of Berytus, and Uranius of Himeria, said :—

In reference to Ibas, matters concerning The Faith were mooted in our presence; and because witnesses for this case were requisite, and a long space of time would have intervened, we commanded that those who belonged to the clerical body (kAnpos) of the City of Edessa, should affirm on Oath upon the Gospels, whatever they were cognizant of in reference to the accusation advanced against him (Ibas) touching The Faith. Now, on this mat- ter a great commotion was made, and a considerable amount of talk took place, at Edessa, which circum- stancealso was notified to our Gracious and Humanita- rian Emperor: and it is because we have thus been ap- prised of the Victorious Emperorhaving notification of this matter and of his having received the Affidavits of all those whose names are notified in the Records,

These Records were the Documentary Acts drawn up at Edessa. Like many other words in our MS., this one LiiscaSc20om, which so

frequently occurs in it, is only the Greek word tarourypatra Syrianized, and, with them, shows clearly enough that this MS. or these Acts of the Second Synod of Ephesus were originally written in Greek. In a note on p. 178 of Dr. Cureton’s “ Ancient Syriac Documents” he says that “‘Valesius, in his notes to Eusebius, Hist. £cc/., B. I., c. g. n. b. writes, «¢ Acts were Books wherein the Scribes that belonged to the several “places of Judicature recorded the sentences pronounced by the Judges. “© See Calvin’s Lex. Jurid., the word Acta.’ And again, on B. VILI., “c. XI., r. d., ‘For the Greeks use ‘2arouvypara in the same sense as “the Latins use their word Acta. Those which wrote these, the

As regards Daniel, Bishop of Harran (Charree), he was charged with an (immoral) course of life ; and, as we perceived that he would be evidently convicted, we wanted to effect his Deposition, so that we might not be put to shame (so as to avoid scandal). He, however, perceiving what was expedient for himself to do, chose to tender Letters of Resignation. To your Holiness, therefore, it appertains to exercise your authority and to decree what seems fit to you. We, however, signify to your Holiness that, after the trial we conducted, we have not consented (i.e., we refuse) to hold communication with the same

If your Piety command it, let the affair of Ibas be first investigated and brought to a conclusion : then, if it choose, let your Holy Synod give orders that the Records of the Action, taken in reference to him, be read.

It is quite evident from this that the conferences at Tyre and Bery- tus on the affair of Ibas had taken place before the Second Synod of Ephesus. Consequently the date given in Mansi VII., 211, is wrong, as M. Martin has shown. There was only one procedure of Arbitra- tion, commencing at T'yre, continuing at Berytus, and ending at Tyre 25th Feb., 448 a.r,

~ ARRIVAL AT THE METROPOLIS OF -THE JUDGE ‘CHARGED WITH INSTRUCTIONS | FROM THE ROMAN GOVERNMENT RELATIVE | TO THE DIFFERENCES BETWEEN THE INHABI- TANTS AND THE BISHOP OF EDESSA. |

(1) Jony, Presbyter and Proto-Notary, read thet Acclamations of the citizens (of Edessa) :— After the Consulate of the [lustrious Flavians, Zeno and Posthumian, on the day before the Ides of April (12th April, 449 a.p.) during (the continu- ance of) Indiction the Second, there assembled all the inhabitants of the City of Edessa, the Metropo-

(1) Jony, Presbyter and Proto-Notary, read thet Acclamations of the citizens (of Edessa) :— After the Consulate of the [lustrious Flavians, Zeno and Posthumian, on the day before the Ides of April (12th April, 449 a. p. ) during (the continu- ance of) Indiction the Second, there assembled all the inhabitants of the City of Edessa, the Metropo-

This person, Cherzas or Chaireas, although apparently unknown to the writers of this Epoch, is disclosed by the great MS. named A to our historical view to be the Civil Governor and Judge, under the Roman Power, of the vast Province, Osrhoene, and by E inthe Appendices of Vols. i. (p. 310, 1. 16) and ii. is further discovered to be the Hegemon of its great Capital He had been ordered by the Imperial Court, probably through the intrigue of the heads of the Eutychian party who resolved on using this Council as a means of effecting their secret designs, to repair to Edessa for the pur- pose of examining the serious differences between the Bishop and Clergy of that city. ‘The accusers of Ibas, who hastened to meet him and to conduct him to the Martyrium, situated perhaps on the |[Scousd, /imes,

march, or boundary of their town district, greeted him with Acclama- tions and Clamours raised against Ibas, that recur during the entire proceedings. The Acclamations, recorded with repeating and ar- ranged minuteness, enable us both to get a correct insight into the way in which those proceedings were directed to shape their course, giving us an idea what kind of justice Ibas will receive, and into the way, also, in which the Administration of an Oriental province of the Roman Empire was managed in the fifth Century, before the close of which human society belonging to it fell, on the decay of those principles that alone weld it together compactly and render it stable and secure. Acclamations, both in the course of the business of a Synod and of the worship in the Church or elsewhere given, were one distinct and recognized mode of the people’s expressing their approbation, or praise, or

lis, together with the Venerable Archimandrites and Monks and women and men of the same City, who proceeded to meet the Great and Glorious Chaireas, Count of the First Rank and Judge (Prases) of Osrhoene; and when he came and stood at the boundary and (then) entered into the Church (Martyrium) of the Holy Zachzeus, they vociferated all these acclamations :—“ (There is only) One God. “Victory to the Romans—the Lord be merciful “towards us. May our Sovereigns be ever vic- “torious. May the Victory of Theodosius increase ! “May the Victory of Theodosius the August be “perpetual! The Victory of Valentinian the “ August increase—the Victory of our Sovereigns “multiply! The Victory of the God-fearmg in- “crease !—to the Orthodox many years. One God! “‘(Give) Theodosius Victory. One God! (Give)

“Victory to the Romans—the Lord be merciful “towards us. May our Sovereigns be ever vic- “torious. May the Victory of Theodosius increase ! “May the Victory of Theodosius the August be “perpetual! The Victory of Valentinian the “ August increase—the Victory of our Sovereigns “multiply! The Victory of the God-fearmg in- “crease ! —to the Orthodox many years. One God! “‘(Give) Theodosius Victory. One God! (Give)

assent, and give us Occidents a close insight into Oriental customs and manners by disclosing to us what influence public assemblies exercised. They are all included by the Greeks in the word kpéros. “ The first “use of this custom,” says Bingham (Bk. XI1V., chap. IV., sect. “‘ was only in the Theatres. From thence it came into the Senate, and, “in process of time, into the Acts of the Councils, and the ordinary “assemblies of the Church.” We have abundant instances of Synodi- cal acclamations, as well as distinct allusions to similar expressions of praise and delight with great Preachers in Church, in these Acts.

“years—to Protogenes many years. To the Illas- “trious ones (the Consuls) many years. A statue of “gold for the Eparchs! May the Augusti be “preserved. May the Court be preserved. “To “ Domnus many years. To the Christ-loving many “years. To the Consul many years. To the Or- “thodox many years. One is the God who guards you. “To Zeno many years. To the General many “years. An Icon of gold for the General. You “are the Glory of the General. You are the “ Angel of Peace. You are the trusted confidant “of the Victors. May the Roman power be pre- “served. May the Augusti be preserved. A “Statue for the General. Icons of gold for the “Victor. To Anatolius many years—to the Patri- “cian many years—thou art the Father of the “ August—thou art the trusted confidant of our “Sovereigns. In all, Anatolius (is) one (with us). “The Trinity (is) with the Patrician. To Theodosius “many years—to the Count many years—all the “City offers its gratitude to Theodosius-—all the Or “ Prosperity to the Augusti” (or Roman Czsars )—“ prosperit perity gusti’? ( prosperity

“to the Roman Court.”” The Sovereigns alluded to were, of course, Theodosius II. and Valentinian II1. Protogenes was the Consul for the East in 449 a.p.; Zeno, Master of Divine Offices, was the Gen- eral of the Army; Anatolius, the Patrician, was a friend of Theodoret ; and probably Theodosius (to be mentioned hereafter) the important per-

sonage at Edessa; and Domnus the Archbishop of the Province, in which Edessa was situated. Ibas, a name so often shouted, was by the Edessenes repudiated as holding Doctrines identified with the tenets of the Archheretic Nestorius. So constant and manifest are references to the circumstances and ‘crimina” connected with Bishop Ibas made in these

Acclamations of the people that, in order to understand most of them, the Reader need only be directed to the Introductory Note under Ibas, p. 25.

Ibas, a name so often shouted, was by the Edessenes repudiated as holding Doctrines identified with the tenets of the Archheretic Nestorius. So constant and manifest are references to the circumstances and ‘crimina” connected with Bishop Ibas made in these

Acclamations of the people that, in order to understand most of them, the Reader need only be directed to the Introductory Note under Ibas, p. 25.

“ City praises the Count. To Cherzeas many years. “To the Count many years. To the Christians many “ vears—-thouarrivestandall rejoice-—-the Augustihave “justly honoured thee—thou art worthy of the Au- “ousti. May the Palace (the Court) be preserved. “ Another Bishop for the Metropolis—no man accepts “ Tbas—-nooneaccepts a N estorian—perish the (whole) “race of the Nestorians. Let what belongs to the “Church be restored to the Church. Drive Ibas “from the Church—the Church ought not to suffer “violence. There is (but) One God—-Christ the “Wietor. Our. lord! be merciful tous! All of “us are of one mind—nobody, in one word, accepts “ Tbas—in short, no man wants a Nestorian Bishop. «“ August Theodosius! have pity on Thy own City. “Nobody wants a second Nestorius. Nobody “wants a man who wars against Christ. No man “wants the enemy of Christ. No man wants the “hater of Christ. No man receives the destroyer “of Orthodoxy. No man receives a Judas for a “Bishop. An Orthodox Bishop for the Metropolis “let him (Ibas), who is departing, (at once) take “his departure. Wel beg of thee imme-

“One” would be emphasized by the voice of the vociferator, by im- plication, refuting the Nestorian dissolver of the unity of the Person of Christ.

{| Or “Make these wishes known, (Count!) we beg, to our Mas- “ ters (Imperial) and to the General (Commandant )—To the fire with the “artizans of Ibas—to the fire with the Votarics of Nestorius. “We want Pirouz for Steward.’’ Pirouz—a regular Persian word— appears to have been a Priest of the Church of Edessa and a Aoyoerys, CE:onomus, Steward, officer of the accounts in the Church there. Pirouz’s name occurs in the Acts of the Synod of Berytus (Mans, Conciliorum omnium amplissima collectio, t. VII., col. 226, No. 13.)

“diately manifest it. Let our Emperors know these “things. Let the General be informed of them— “let his race (partizans) be forthwith burnt — “let the race of Nestorians forthwith be burnt. ‘“Pirouz be Logothet to the Church. Pirouz be “Steward to the Church. Whoever for Christ’s “sake would die, they are (really) living.”

Likewise, on the day after the Ides, which is the 14th of Ijar, during Indiction the Second, there came to the Council Chamber (Cabinet) of the Lord, the Noble and IJ]lustrious Flavius Chereas, Count of the First Dignity and Governor of Osrhoene, Venerable Clericsand God-loving Archimandrites and Monks and Vowedt Persons, who made Depositions notified in writing. There came, too, workmen and inhabitants from the Metropolis of Edessa who requested to enter the Council Chamber: and, hav- ing entered, they uttered these acclamations :—

“Our Lord be merciful towards us. May our “Sovereigns be ever victorious—the triumph of “Theodosius increase—our Sovereigns many years

There came, too, workmen and inhabitants from the Metropolis of Edessa who requested to enter the Council Chamber: and, hav- ing entered, they uttered these acclamations :—

“Our Lord be merciful towards us. May our “Sovereigns be ever victorious—the triumph of “Theodosius increase—our Sovereigns many years

On April 14th, a.v. 449, then, took place the first sitting of the Judge. Let the Reader note particularly, as he proceeds, the order of events and the arrangements made in the Administration of Justice. There is a little difficulty here in the Original Syriac concern- ing, nor is it easy to find an exact English rendering of, the expression [S$cao 15 every time it so frequently occurs. In his Thesaurus

Also “redditur {Qs +212 devoti, voto obstricti.”” “ Vowed persons” will be the equivalent term, perhaps, comprehending the entire class.

“the Orthodox many years—the victory of Valen- “tinian increase—our Sovereigns many years — “ (Thou, the) One God! (give) to Theodosius victory ‘There is One God—-to Valentinian victory—-(O Thou) ‘“One God! (give) to the Romans victory. To the “ Kparchs many years—to Protogenes many years. “Toons of gold for the Eparchs---to Nomius many “vears—to the Orthodox many. One is God who “protects thee. To Zeno the General many years “to Chrysaphiust many years—Urbicius{t many “vears—to Anatolius the Patrician many years. “ May Anatolius be preserved to the Roman Em- “pire. To Senator|| many years. To Count Theo-

T believe this person was not the Count, as my Syriac text would seem to indicate, but gmaSca 3 Nomius, sometimes written Nomus, as further on, who was Consul in the year 445 a.p., Master of divine Offices in 439 and 443 A.D., a Patrician in 446 a.p., and a Partizan of Eutyches, as well as present at the General Council of Chalcedon in 451 a.p. (Mansi, Concil. omn. ampl. et nova Collectio, Vol. VI., c., 1023 B). It was to Nomus, when Ex-Consul, that Theodoret wrote that famous letter in which, in a brief compendium, he writes a short history of his whole life, and describes what (numerous) results had been accomplished during his Episcopate, as Baronius informs us in ‘Tom. VII., p. 618 of his Ecclesiastical Annals. This Chrysaphius was the wretched, intriguing, Eunuch who, so powerful at the Imperial Court, and so deadly an enemy to Archbishop Flavian, turned the Synod into an instrument for his own sinister ends and for effecting the objects of the great Eutychian party. Though once in such high power and influence, and now so greatly applauded, yet in the end he was exiled and put to death. Tillemont writes of him in his Memoires. XV, and in his Histoires des Empereurs. VI.

“dosius many. To Cherzeas many—may he be “preserved to the Augusti. Ibas for bishop no “man accepts—The Simonian no man accepts—The “enemy of Christ no man wants—a man who is the “envier of Christ no man wants—no man wants a “ depraver of Orthodoxy. The confidant of Nestorius “into exile—the man who has confessed in writing the “doctrine of Nestorius nobody accepts—his fellow “ Counsellor nobody—the spoliator of the Temple (of “‘God) to exile—-the companion of Nestorius to exile-— “the man who agrees with Nestorius ought to dwell in “ exile-—Ibas has desolated the Church—- [bas alonehas “robbed the Church—his relatives detain the goods “of the Church—what belongs to the Church should “be restored to it-—what belongs to the poor should “return to the poor—no man receives the corruptor “of Orthodoxy—none receives the enemy of The “ Faith—none receives the Iscariot—a rope (the gib- “ bet) for the Iscariot. Holy Rabbulas ! be instant “together with us—Ibas has depraved thy Faith— “‘ Tbas has depraved the Holy Faith of The Synod— “Tbas has corrupted The Faith of Ephesus—Ibas

Rabbilas was the immediate predecessor of, and much opposed by, Ibas. He still lived in the memory and hearts of the people whom they had known as the faithful adherent of S. Cyril and upholder of the Faith as established by the first Ephesine Synod. He holds nearly as prominent a position in the Nestorian Controversy as that great Champion of The Truth himself. His Sermon preached to the people in the great Church at Constantinople is given by Overbeck in his ‘ Selecta Opera” (pp. 239-244), who also notes the fact that the translation into Syriac by Rabbulas of Cyril’s treatise “ De Natura Humana Domini nostri” still exists in the British Museum (Addl, MSS, No. 14557, foll.

“has corrupted the True Faith of Cyril. Gracious “ Sovereigns! reject him. Orthodox Sovereigns! re- “ject him—do you preserve your own metropolis—do (preserve) your faithful servant1—another Bishop “for the Metropolis. To Dioscorus, the Arch- “bishop, many years. | An Orthodox Bishop for the ‘“ Metropolis. May Alexandria be preserved a city “of the Orthodox. Dagalaiphas Bishop for the “ Metropolis—Holy Rabbulas! be instant with us. “Tbas melted down the Service of (Plate be- “longing to) the Church—Ibas has carried off pos- “sessions that are the common property of all— “August Theodosius! be merciful to thy City— “the relation of Ibas has detained the goods "ot tae Church. Our Lord! be merciful to- “wards us. Unbeliever’l and misbeliever! go

q Or, “Do you deliver your Believing Handmaid” (that is, Edessa), is a rendering that brings out the force of ,a> Asc]. See Cureton’s An- cient Syriac Documents relative to the earliest establishment of Chris- tianity in Edessa and the neighbouring countries from the year after our Lord’s Ascension to the beginning of the fourth century. Blessed and Believing were the two Epithets specially applied to the City of Edessa. In Dr. Payne Smith’s Thesaurus, he says, at column 612, “ Saepe etiam

names (Vol. I., p. 40, 1. 6) the people cried out to be Bishop in the place of Ibas, with Flavian and Eliades. It is a strange word. Or, perhaps, “The unbeliever shall havea difficulty in remaining with us.”

“your way to Nestorius, your fellow. An Orthodox “Bishop for the Church—the enemy of The True “Faith none receives—the lover of Jews none re- “ceives—the enemy of God none receives—take “Tbas away and rid the world (of him)—the hater “of Christ to the dogs—the race of the polluters to “the Stadium—they have in their possession the “goods of (the Church of) God—let our Sovereigns “be acquainted with this—let the Eparchs be in- “formed of this-—-let the Master (of the Forces) “learn this—let the Senate learn it. Another “Bishop for the Metropolis—Ibas has ruined “ Osrhoene—Ibas has plundered many Churches : “the goods of the Church he now sells. Notify, we “beg, these things directly. In short, no man re- “ ceives Ibas. Let Eusebius, his brother, be “ delivered over to the Council (for trial). No man “receives a liar for a Bishop—the (partisan) race of “Thas to the Stadium—let the race of Ibas be burnt “alive—let him, who is about to depart, take his “departure forthwith. By the life of our Sove- “reions (Count!) notify (this) immediately -—let “ Kulogius,t the Presbyter, depart soon—letthe hater “depart forthwith. In Sarug Ibas left nothing.

Or, “The Master of divine Offices.” The Chancellor of the Imperial Palace at Constantinople was in 449 a.p. Flavius Areovindas Martialius. (Mansi VI., 832.) Under the head of ‘ Magister Officiorum,” Du Cange (Tom IV., c. 324) defines the Office thus—Dignitas magna in Palatio Imperatorum qui preerat Palatinis et Principis Ministris, scholis in Palatio militantibus, fabriciis et limitaneis ducibus.

{+ This Eulogius was probably a friend and partisan of Ibas. Sarug (Batne) was a city in Mesopotamia, of which the Illustrious Jacob or James was Bishop, to whom as a Father the Illustrious Jacob of Edessa

, c. 324) defines the Office thus—Dignitas magna in Palatio Imperatorum qui preerat Palatinis et Principis Ministris, scholis in Palatio militantibus, fabriciis et limitaneis ducibus. {+ This Eulogius was probably a friend and partisan of Ibas. Sarug (Batne) was a city in Mesopotamia, of which the Illustrious Jacob or James was Bishop, to whom as a Father the Illustrious Jacob of Edessa

“ He isa curse (warning) to the Authorities. (There “is) One God, Christ, the Victor. Our Lord ! be mer- “erful to us. Another Bishop for the Metropolis— “no man receives Ibas. Oh! the impudence of “that Courtezan. August Theodosius! come to the “rescue of thy City—no man accepts an unbeliever “for a Bishop. In short, no man receives a “Nestorian as Bishop. Great Zeno, remove him— “take away him who brought violence upon the “City. Tothe Eparchs many years—to the General “many years. A. city of Christians will not “brook violence. The possessions (of the Church) “are ever such—Daniel and Challoat have con- “sumed them (in pleasure). The City is ruined “because of Ibas. ‘There is no Verity (proclaimed), “Count! and no man to expound (the Faith). As “for Ibas, no man accepts him. ‘There is none to “expound and Ibas is the cause of it—because “an Orthodox man has not come, there is none to “expound. The writings of Nestorius have been “found with Ibas. Who is the mendacious Bishop ? “Who is the Bishop that sends in false Reports ? “The commands of our Sovereigns [bas has eluded. “Let Ibas receive the sentence of Nestorius—let{ Daniel was the Bishop of Harran and nephew of Ibas, and Chal- loa was the woman with whom he was accused of having criminal intercourse. See the “ Crimina” on page 35.

“the Orthodox have liberty of speech. Ibas perse- “cuted the Holy Saints. Ibas received Nestorians- “Take away him who is an oppressor of the Church. “ Another Bishop for the Metropolis—an Orthodox “ Bishop for the Metropolis—all the people desire “this—all the people cry out for this. For four- “teen years has Ibas been teaching error. This is “a City of Christians—Edessa is a City of Chris- “ tians, which is also blessedt of God. There is one “Tbas and there is but one Simon (Magus). Mu- “sarais{ the magician has prevailed. Ibas has pre- “vailed—do you (Simon and Musarais) take your “fellow. Holy Rabbulas! intercede with us. An “orthodox Bishop for the Metropolis—no man “receives Ibas—let his name be erased out of the “ Diptychs. Holy Rabbulas! send Ibas into exile “let Ibas go to the Mines. We are en- “treating, we are not by any means commanding “(viz., you, our Superiors). All these things we do “for Christ's sake.”

Ibas has pre- “vailed—do you (Simon and Musarais) take your “fellow. Holy Rabbulas! intercede with us. An “orthodox Bishop for the Metropolis—no man “receives Ibas—let his name be erased out of the “ Diptychs. Holy Rabbulas! send Ibas into exile “let Ibas go to the Mines. We are en- “treating, we are not by any means commanding “(viz. , you, our Superiors). All these things we do “for Christ's sake. ”

«For (full) thirteen years Ibas has been teaching us error.” See Vol. I., p. 38, 1. 16. He had been ruining Religion for 13 or 14 years. So that Ibas must have been Bishop since 435 a.p. The meaning of this is brought out in the Petition (below) pre- sented by Micallus, and perhaps an allusion is made here to the Corre- spondence between the Saviour and the Toparch, Abgarus, of Edessa, Toparch being a generic term applied to designate the Kings of that City, as Pharaoh, Cesar, &c., to those of Egypt, Rome, &c. Dr. Cureton believed in the genuineness of that Correspondence. See p. 51.

t Possibly [#;@eSc was written by the Scribe in the MS. for the word [agScam, the Samaritan (magician), but it may be correctly Anglicised into (Mous’r’ia) Musarais.

1 To the Noble and Glorious Flavians, Futris Romanus Protrocenses, (Consul) for the second time and Consul Ordinary, and Atsinus and Sarmmon, Eparchs, the Flavian Cuermas (sends) Greeting.t

How the City of Edessa was affected toward its Bishop, the Venerable Ibas, and how much people were (perpetually) exclaiming and declaring him to be a follower of Nestorius and that they would (not continue to) accept him (as Bishop) in their City, and how much commotion and what seditions it (the city) suffered in consequence4[—not ~with- out danger did I consider that these circum- stances could be concealed from your High Potencies ; and this I havet already made known to your Ex- This superscription seems to have somehow undergone alteration and presents difficulties, the solution of which we would defer to a future handling, remarking at present only that Hoffman considers the names of Fulris (Florus or Florentius), Romanus, Protogenes, indicate three dif- ferent persons, and that Martin believes that, as regards Salomon, we have no information left us whatever in any Libraries. Albinus and Sali- mon are evidently referred to as the Great and Glorious Eparchs, as well as Flavius Areobindas Martialius as the Glorious and High Master (of Divine Offices), further on in the Petition (or Instruction) presented by Micallus and issuing from the Inhabitants, as well as signed by the Clergy, of the City of Edessa.

{| Or, perhaps, but not so well— I had consequently to put up with.”

alted Throne, Noble and, in every way, Glorious Lords ; being then persuaded, as I am now also, that it would not have been without danger (to the public tranquillity), had we failed to apprize your Highnesses of these same occurrences.

But under what circumstances, and on whose ac- count these commotions and seditions took place— these I pass over in silence. What, however, trans- pired after the letters of our Humbleness to your Noble and Exalted Throne, I, with brevity, now narrate.

The whole Body of the Clerks of the Holy Catholic Church at Edessa, the Metropolis, accom- panied by the Heads and Principals, who undertake the Government of the Monks, and the Wise-men, assembled together and approached my Humbleness ; and they prayed me about a Petition, including certain Resolutions, which proceeded from them and from others entrusted with authority, but inferior to them in rank, as well as from Artificers,t inasmuch as some even whose life is spent in daily labour put their seals to this (Petition) of theirs, as their sig- natures testify. Others, too, lower than Artificers adopted this Petition. They prayed our Humble- ness would receive it of them and convey it to the knowledge of your Gloriousness—for, I shrank{ from

written, The Scribe has here for 2-S30] written plainly another word which, however, I have not altered in my Text.

forcing unpleasant subjects upon the attention of your Gloriousness ; but, because they had overpow- ered (constrained) me by an Oath from which I could not be released, I consider it would have been presumptuous (in me) to have spurned the Prayer of the whole City together and have violated the formidable Oath, especially as they invoked (there- in) the name of our Victorious Sovereigns.

For this reason I have taken in hand (drawn up) these Documents which give information of the mat- ter, having also appended to them their Petition with the Record of the Acts occasioning it, so that your Orders may be executed, Noble and, in every way, Glorious Lords.

(b) Copy of the Acts which were drawn up at Edessa, in the year following the Consulate of the Flavians, Zeno and Posthumian, in the presence of Asterius and Patroinus and of Micallus and other Presbyters; and of Sab- batius and Sabbas and other Deacons ; and -of Callistratus and Euporus and other Sub-Dea- cons, of the Holy Church of Edessa ; and of Elias, Jamblicus and other Monks; of others

The name of Patroinus occurs in the Acts of the Council at Chal- cedon, as given in next page, and that of Sabbatius at p. 669 of Actio X. Also those of Edessene Clergy.

besides (viz.), certain Apparitors (of the Court) and Attendants on its Officers, &c. The Venerable Micauuus,‘{1 Presbyter of the Holy

We bring a petition which proceeds from the in- habitants of this City and is subscribed by us{ Kcclesiastics ; and we pray your Illustrious High- ness,t with a view to quelling the commotions that have overtaken the City and the Holy Church, by reason of this affair (of Ibas), to order it to be re- ceived and read, and to be deposited among the Records (Acts), then to forward it to the Noble and Glorious Lords, the Eparchs, and to the High

The Venerable Micauuus,‘{1 Presbyter of the Holy

Ta&eora were Appariteres and wadariva, Ministri or Attendants on the High Officials of the Court, or were, rather, under-Officials (1) of the Civil Governor of the Province and (2) for raising the State Taxes in the Province and for the Crown Demesne.

“ecclesiastical persons.”” Micallus speaks on behalf of the Clergy as well as for himself. Subjoined are a few specimens of subscriptions, made in Greek and Latin at the General Council of Chalcedon held in 451 A.D., extracted from the 4th (p. 661) of the splendid Folio Volumes of Labbe (1671). MikaddAos rpeoRirepos meToinuat THY OWWacKaALay TavTyY Gua éTEpaLs. [ Opposite to this is the same in Latin. ] Tlarpwivos moecBvtepos memroinua, Kc. [Opposite to this is the same in Latin. ] Eidpacios trodiaxovos meroinua THy didacKkaNiay TavTyv ama ETépats. Kat y vroypady Lupiaxy. Euphrasius, subdiaconus, similiter. Et subscriptio Syra. Adelphius, Lector feci hanc petitionem cum sociis. Leontius, Presbyter feci hanc instructionem cum sociis. Bassus, Presbyter, similiter. The scribe writes |Z], asit is in my Text, but no doubt it should be Aulo, éumpemys, “We pray your Eminence to despatch it to......006

and Glorious Count, Master of divine Offices, and to the Great and Glorious General Zeno Ex-Consul (for them to take cognizance) of its contents.

Fuavius Tuomas Junianus Cuer#as, High and Glorious Count of the First Rank and Judge (Governor), replied :—

Let the Petition be received which is proffered by the Venerable and God-loving persons, and let it be read.

(3) To Your EMINENCE, from Illustrioust Mu- nicipal Dignitaries and the Clerks{ and Archi-

The cadiacaiaa] is only the Greek amo tratwy Syrianized— vir Consularis—one who has served the Office of Consul, and |so.26] is Officia. Tillemont (IV., 212, 287) gives the origin and develop- ment of these High Offices.

(3) To Your EMINENCE, from Illustrioust Mu- nicipal Dignitaries and the Clerks{ and Archi-

The cadiacaiaa] is only the Greek amo tratwy Syrianized— vir Consularis—one who has served the Office of Consul, and |so. 26] is Officia. Tillemont (IV. , 212, 287) gives the origin and develop- ment of these High Offices.

Triumphatores. Here the second word standsalone. [loAcrevéyevor or Decuriones or, rather, Curiales were those who administered the public affairs of the City, as a kind of Alderman,—were members of the Municipal bodies of the Roman towns, called Curie. "The predominence of the mu- nicipal form and spirit, which the Roman Empire bequeathed to Modern Europe, characterized the commencement and the integrity, the decline and the fall of that Empire, whilst there was not the same necessity for that form in its Eastern Domains where human society was constructed on a different basis from that in the West. Still we observe it here. The Clerks or Clerici (caa;es0), from KAN POS (wo pa0 OF WO pS p) and Canonici, from xavév the Register or Roll of any particular Church, were terms of its functionaries, at first exclusively applied to the Higher or Superior Orders of Clergy, viz., Bishops, Presbyters or Priests, and Deacons ; but, says Bingham (Bk. I., Chap. V., Sect. 7), in the 3rd Century when many inferior Orders were appointed, as subservient to the Dea- con’s Office, such as Sub-Deacons, Acolythists, Readers, &c., with (I may venture perhaps to add) {Scuo car5 Vowed Persons, so often and prominently alluded to in our Acts, then those had the common name of Clerici, too, He instances S. Cyprian, Ep. 24, al. 22 ed, Ox., how he

From of old, even from the beginning, by the grace of God, Illustrious in The Faith has been this our City; first, indeed (made so), through the Blessedness with which He blessed it, Who is Creator of Heaven and Earth, when He willed in

Cyprian, Ep. 24, al. 22 ed, Ox. , how he

calls the Ordination of a Sub-Deacon and a Reader Ordinationes Clerice. Also Cyprian’s contemporary, Lucian the Martyr, speaks the same of Exorcists and Readers. ‘The Council of Nice itself (Can. 3) gives the appellation xAxnpos to others besides Bishops, Presbyters, and Deacons : and the 3rd Council of Carthage made the Canon—Clericorum nomen “etiam lectores, et Psalmist, et ostiarii retineant.”’ Con. Antioch, c. I, speaks of the Roll, in which the names of all the Ecclesiastics be- longing to a Church were written, as “dqt0s Kavor,” the sacred roll ; and the Apostolical Canons, c. 13, 14, &c., KaTaAoyos teparikos, the catalogue of the Clergy. And in Con. Nic., Can. 16 and 17 and in Con. Antioch, Can. 2 and 6 the term of év r@ Kavom is put to denote the Clergy of the Church. So the terms Clerici or Canonici would include all those whose names were in the Church’s Books to receive mainten- ance, such as Monks, Virgins, Widows, &c., as well as the Capiate who interred the dead, and Lecticarii for carrying biers at funerals, and the Decani—of very different rank from the Decani of the Palace—who saw to the proper interment of the dead, the Defensores who righted the wronged, the poor, &c., and Logothete (Aoyoterys), Economi, stewards, who looked after the revenues, and, as Chancellors of Finance, had to pay the Ecclesiastics out of those Revenues (Du Cange, Glos. Grec. 823.)

Bingham takes special care to distinguish between the Higher and Lower Orders of the Clerici, the former being called (epwuevor holy and sacred, and the latter insacrati, unconsecrated, the one ordained at the Altar, with solemn rite of imposition of hands, the other, commonly without it, being ayecporovytos tmnpeota. ‘The chief difference, how- ever, was in the exercise of their office and function. The one were ordained to minister before God, as Priests to celebrate the Sacraments, expound his word publicly, &c., whilst the other attended only upon such Priests and performed lower offices in connection with the Church and the spiritual requirements of the Faithful.

‘The chief difference, how- ever, was in the exercise of their office and function. The one were ordained to minister before God, as Priests to celebrate the Sacraments, expound his word publicly, &c. , whilst the other attended only upon such Priests and performed lower offices in connection with the Church and the spiritual requirements of the Faithful.

His Own Mercy and determined for our Redemption and for the (Eternal) Life of us, the sons of men, to become INCARNATE; and next, because it (the City) was deemed worthy of being the Depository of the Relicst of the Apostle Thomas, who was the “Relics.”’ This term would seem to some to need apology or explana- tion. The Church of England, teaching us to hold to what may be gathered out of the writings of the Fathers and Doctors of the Undivided Church, attracts us to, and does not withdraw our view from, “the cus- “toms of the Churches.” One of those customs was a chastened ven- eration and honour for Martyrs and their remains. Now, at what Doctor’s feet of the Primitive Church could we English Churchmen more worthily sit as humble and teachable disciples than John Chrysos- tom’s? Schooled under the teaching of the most distinguished Rhetorician of the age, as so many Fathers and Apologists were in Law or Rhetoric—recommended by a discerning and powerful politician of the Imperial Court to the Patriarchal See whose occupant would come in close contact with it (the Eunuchs Eutropius and Chrysaphius acted the very opposite parts in reference to Chrysostom and Flavian)—unparalleled in efforts as an Administrator and a Teacher of The Truth to the people— unbiassed and critically just in his great Commentaries of Holy Writ— he seems to stand prominently forward as a Doctor and Father of the Early Church, in whom we might repose implicit trust. The Golden-

Now, it has been customary hitherto for us to love and honour our own Orthodox Bishops and to vene- rate them as the Coadjutors (of God)‘; and this has been our practice up to the present time. And, as regards Bishop Ibas, although his rep- utation had become sadly sullied by reason of his (mal-)administration of the property (the treasure) belonging to the Holy Church, as well as on other accounts, yet even then we still contin- ued in this way to pay him honour, until, grievous charges being urged against him, he was arraigned on matters, relating to the Orthodox Faith.4

And, as regards Bishop Ibas, although his rep- utation had become sadly sullied by reason of his (mal-)administration of the property (the treasure) belonging to the Holy Church, as well as on other accounts, yet even then we still contin- ued in this way to pay him honour, until, grievous charges being urged against him, he was arraigned on matters, relating to the Orthodox Faith. 4

mouthed (as he will probably be designated for all time) Teacher’s sentence on the Relics of Ignatius the Martyr should disarm in thoughtful minds all prejudice against their mention. It will be remembered that, after the lion’s devouring jaws had been satiated in the presence of 87,000 spec- tators at Rome, what remained (some of the larger bones) was forwarded as a precious treasure to the people of Antioch. So Chrysostom says— “Short was the time for which God took him from you, and with greater “ grace hath He restored him to you again. And as they who borrow ‘money return that which they have borrowed with usury, so God ta- “king from you this precious treasure for a little while that He may dis- “play it at Rome, returned it to you with the greater glory. Ye sent “him forth a Bishop, ye received him back a Martyr: ye sent him forth “with prayers, ye welcomed him home with crowns; and not ye only, “but all the cities in the intervening lands.’? The date of this Martyer- dom, according to Baronius or rather his Critic Pagius, is 116 a.p. The abuse of Relics, of which all know there was abundance in after ages and, must we not add, is in our own time, ought to be distingulshed from their devout use in the Primitive Church.

q Or, “It was only when his Orthodoxy was questioned and when “‘we had verified the justness and the truthfulness of the charges pre- “ferred against him by means of his own Letters addressed to Persians, “which he found it impossible to disown—it was only then and on that “account that we refused to receive him (as Bishop); anxious (as we were) to preserve (inviolate) The Faith which we have held from the

And (then) when we established the just character of this accusation by those letters which were written by him to Persia and which he was unable to deny, we on that account no longer consent to accept him (as Bishop), being ourselves anxious to preserve (inviolate) The Faith which we have held from the beginning, and seeing that of no slight moment is the harm occasioned by his Letters already, even in Persia.

Now it is a fact, ascertainable from these circum- stances, that he is a Heretic. Henceforth it was only right and just for him, in consequence, spon- taneously to have abdicated the Bishopric, instead of attempting, by coercion, to thrust himself upon our City in order to teach us a Faith other than, and in excessof, THE TRUTH. We, therefore, pray your Highness to write to him not to presume to (re-)enter our City, ere commands (to that effect) have been despatched from our Gracious Sovereigns. We make further request that you would notify these same circumstances to the Noble and Glorious Eparchs, and to the Glorious and High Master (of the divine Offices), so that, when officially informed (of what has passed), the Serene and Christ-loving Sovereigns may give order that a Record of those proceedings which took place at Berytus may be conveyed to, and be read before, your Clemency ; by

“beginning, and great (as we knew) the prejudice (injury) to be among “‘ Persians, occasioned by what Ibas had written. From all which cir- ‘“ cumstances it becomes an ascertained fact that he is a Heretic.”

which you will be apprized how wretchedly unor- thodox are the opinions of Bishop Ibas, 4

We, likewise, pray your Highness to send up and notify to the Great and Powerful General, and Ex- Consul, Zeno, not to be anticipated (circumvented) by Ibas, since he is quite disposed to avail himself of the Roman troops in order by force to enter our City.

Weare, however, of opinion that, instructed by your Illumination, that high Authority will not be prevailed upon by Ibas, and that his Highness will not be induced to lend the help of the Roman forces against the Orthodox, who honour and observe The Faith of our Sovereigns, the Gracious Emperors. His Gloriousness, on the contrary, is anxious to establish and defend, and in everything to put into execution the Commands proceeding from our Gra- cious Sovereigns. For, already, it has reached the ears (the hearing) of all of us, the Orthodox, that the new Eaict (Law) has been put into ure by their

{| Perhaps this might be translated —“ In how wretched, and in how “‘ unorthodox, a manner Bishop Ibas has been conducting his Pastorate.”’

For, already, it has reached the ears (the hearing) of all of us, the Orthodox, that the new Eaict (Law) has been put into ure by their

{| Perhaps this might be translated —“ In how wretched, and in how “‘ unorthodox, a manner Bishop Ibas has been conducting his Pastorate. ”’

Clemency—that one which removed from the Priest- hood Irenzeus, formerly Bishop of Tyre. These matters, too, we pray may be notified to the God. loving Archbishop (of the Province). Further, be- cause at the trial that took place at Berytus, when his Homilies were produced, he refused to avow them to be his, and when he withdrew therefrom the wit- nesses competent to testify to that fact, be- cause he had been travelling in company with his prosecutors,t we beg of those who are here present and are well aware from his various Homilies, how he preached in contravention of the Orthodox Faith, each one to come forward separately and depose in writing what he heard from Ibas, when delivering those Homilies, that is contrariant to The Faith. For, we have been constrained, through having perceived so much Impiety (false faith) in Bishop

«That (Law) which removed Irenzeus from the Priesthood.” In the MS. the Scribe writes Arius by mistake for, Irenzeus. In Ba- ronius, Tom. VII. (Luce 1741). Pagius (448 a.c.) Il. Anno 1. ad xix.—Theodosi:s Imperator vetuit libros Porphyrii et contra Cy- rilli scripta editos, decrevitque etiam, ut quicunque nefariam Nestorii doc- trinam quovis motu sectarentur, ex Ecclesiis expellantur. Ac denique statuit, ut Ireneeus qui Nestorio faverat, et contra canones ‘T'yriorum Episcopus Ordinatus fuerat, Sacerdotio penitus exueretur. Legitur Edictum illud Tom. III., Concil. pag. 1216. We may add that this Law against the Nestorians was published April 18th, 448 a.v., and is called “new” in contradistinction with the Law against them enacted in the year 435 A.D. Ibas, i.e., having travelled with his accusers, took a new line of defence, adopted in consequence of what he had learnt on the way, and threw overboard (as it were), and did not call, his witnesses, but challenged the opposite party to prove that the Homilies were his. If, however, the word os refers to.the witnesses, then he did not cite them to ap-

pear “on the pretext that they had travelled in company with his I

Ibas, to manifest some zeal for our Faith, and to eu- logize (render homage to) the Gracious Lords of the Earth, and to pray of you to make known all these circumstances to the Noble and Distin- guished Authorities above mentioned, seeing that we honour Rank in every quarter and are especially soli- citous in every possible way for the Orthodox Faith. Lastly, we pray your Highness, adjuring you most so- lemnly, in the name of Almighty God and of His Christ and of the Holy Spirit, and by the Victory of the Gracious Masters of the World, the Gracious Flavians, Theodosius and Valentinian, the Ever-August, to receive this Petition from us and to take and notify it to the Princely Authorities aforesaid.

(Here follow) the subscriptions of the whole City. I, Flavius Theodosius, was present at these Transac- tions.

Then subscribed the whole body of the Clerks,and the Archimandrites, and the Monks, and the Vowed Brethren, and the (Civic) Dignitaries, and the Muni- cipal Authorities, and the Roman Officials, and the Collegest of the Armenians and of the Persians and

About these several classes of persons see previous notes, as being consonant with some of which we may here refer to the expression—“ the “Priest and Clerks’”—which more than once occurs in the Prayer Book of the Church of England. Investigation into Asseman’s Bibliotheca Orientalis, the “ Acta Sanctorum,”’ &c., would doubtless furnish us with material, interesting and abundant enough for a Dissertation on these Christian Schools or Col- leges, constituting an University for the Christian youth of Persia, Ar- menia, and Syria, the fact of whose existence at the populous City of Edessa with the number of members of the Church there that we meet with in these Acts, speaks volumes for the progress The True Religion,

of the Syrians, and (then) the Artizans and all the City. Every person, with his own hand, sub- scribed and assented to these Transactions and to the Presentation of the Petition. And there was a clamour for three or four days when the whole popu- lation of the City shouted (thus) — together with the whole body of Clerics, including the Presbyters and the Deacons, and the Sub-Deacons and the Readers, and the Holy Monks, and all the Deaconesses, and the Vowed Sisters, and the Soldiers, and the women and children, with the rest of the entire City— “ Our Lord be merciful to us !—(there 1s) One God, “ Christ the Victor !—our Sovereigns be ever vic- “torious —- the victory’ of Theodosius increase. “Victory of Valentinian increase—the victory of “the Christ-loving increase—this City belongs to “the Augusti—this City belongs to Christians— ‘‘Hdessa is a City of the Orthodox. To the Ep- “archs long life (or many years)—to Nomius many “ years—-to the Patriciant many years--to Zeno many

«'T’o Nomius many years or a long life.” At p. 37, lines 18, 19, 20, the word is clearly in the MS. |55]Z and at p. 25, |. 2, itis >5]2. As inp. 39, |. 10, it should be {552 or wn3[(Z. At p. 37,1. M@aScaay may perhaps have been meant for MaScao comes, as at p. 24, iro; but if not, then no doubt it should be Nomius. It is Nomius at p. 37 undoubtedly. (Nomius would seem to have been a partizan of Eu- tyches mentioned as present at the Council of Chalcedon in 451 a.p.) At p. 25, 1. 9, itis waScaa», the second letter of which word in the MS. looks like x but it is not that letter, I think, and at p. 37 I found it to be maSoaa» on further scrutiny.

It is Nomius at p. 37 undoubtedly. (Nomius would seem to have been a partizan of Eu- tyches mentioned as present at the Council of Chalcedon in 451 a. p. ) At p. 25, 1. 9, itis waScaa», the second letter of which word in the MS. looks like x but it is not that letter, I think, and at p. 37 I found it to be maSoaa» on further scrutiny.

“vears—to the General many years—to Urbicius “the Preefect (of the Preetorlum) many years— “Chrysaphius many years—Anatolius many years. “May the palace (Court) of the Orthodox (Empe- “rors) be (preserved). Our Sovereigns be ever “victorious. Ibas, the Nestorian, no man receives “what was for the service of the Church he ap- “propriated for himself) and on the Holy Day

q Or, “Ibas melted down the Service (of Plate, the Vessels) be- “longing to the Church,” &c. These, and the like expressions, all refer to the same series of ‘“Crimina,” given in Labbe’s Concilia, Chal. Act 1o, Libellus Samuelis, &c., and in Asseman’s Bibl. Orient (as quoted above in pp. 35-37) “ He plundered the Holy Church” is another acclamation understood at the time no doubt to refer to what is contained in the Crimina. See the 2nd of the Crimina on p. 35 above.

“nobody communicated (with him). Let our Sov- “ereions know this—let the Orthodox Emperors “know this—take away one man and (liberate) save “our City—he has sold the Holy Thomas—he has “plundered the Holy Church—he gave the pos- “sessions of the poor to his relatives.t All the “people know this. Let Ibas be despatched to the «“ Stadium—lIbas, the Nestorian, into exile—the “whole City prays for this. Let the bones of John “(of Antioch) who ordained him be taken up—for ‘13 years he has been deceiving us—Ibas into exile “this City belongs to the Augusti—Ibas has pre- “ vailed—Simon has prevailed—Musarias the Ma- “oician has prevailed. Ibas has prevailed—do you “ (Magicians) take your fellow. This man oppressed “the poor. This man pillaged (made a spoil of) the ‘Church—he secretedt (or appropriated to himself) ‘“‘the Holy Vessels —he made use of the [Joly Ves- “sels for his own purposes—Christ-loving Kings ! “eject him—man-loving Kings! let him go into “exile—all the people desire this. Philanthiopic “ Kings! show clemency to our City—this City is

“one of believers. The writings of Cyril, the Or- “thodox, he (Ibas) depraved—he depraved the “Catholic Doctrine of the Holy Rabbulas —he “has depraved the Orthodox Doctrine of the “CCCXVIII. Take away (this) one man and “deliver the City—this is a City of Christians. “The victory of Theodosius increase—the victory “of Valentinian increase—the victory of the Ortho- “ dox increase—let the race of Christians increase— “Clement Sovereigns! be clement towards us— “ Tbas into exile—Ibas to the mines—Ibas, the Nes- “torian, into exile. Holy Thomas! be instant to- “vether with us—by thee, letus be remembered, Holy “‘Rabbulas,—by thee, Holy Cyril, let us be remem- “bered. They,t it was, who established Orthodoxy. ‘‘Tbas and Nestorius depraved it—they have de- “raved (the Faith of) the Synod of Ephesus—the “writings of Nestorius have been found with Ibas “the writings of Theodore{ have been found with “Tbas. This man has violated your Edict, (O Empe- “rors). Allthe City knows that—-all the people suppli- “cate this (viz.)—wipe this man out of the Diptychs.{

They,t it was, who established Orthodoxy. ‘‘Tbas and Nestorius depraved it—they have de- “raved (the Faith of) the Synod of Ephesus—the “writings of Nestorius have been found with Ibas “the writings of Theodore{ have been found with “Tbas. This man has violated your Edict, (O Empe- “rors). Allthe City knows that—-all the people suppli- “cate this (viz. )—wipe this man out of the Diptychs. {

The CCCXVIII—ro tév tptaxocior dexact ov ot 0A01—mean the 318 Fathers of the Great Council of Nicza in 325 a.p. At the General Council of Ephesus 431 a.pv. when The True Faith was re-afirmed and re-established, and Nestorius and others like him deposed. Ibas was a disciple of Theodore of Mopsuestia as well as of Diodore of Tarsus, and translated their books. ‘The Edict of the Emperor forbade the Faithful even the possession of the writings of Heretics.

§ The Diptychs were the Holy Books, from which the Deacon read out the names of Bishops, Martyrs, &c., called so from being folded to- gether. To erase the names either of men or of Councils out of these

“ Another Bishop for the Metropolis—we will not “receive this man—nobody wants a Magician—no- “body wants a (common) driver—nobody receives “a driver (for a Bishop). He took for his own “clothing the sacred vestmentst (preserved) in (the “Church of) 8. Barlaha.t Abraham§ of Kirkis “(Circesium) ordained him (Priest). Holy Eliades be “ Bishop for (our) City—Flavian be Bishop for the

Diptychs was the same thing as to declare that they were He- retical, says Bingham, Book XV. The above Theodore’s name was struck out after his death, about whom see more further on. The largest number of names ever inserted at once in the Church’s Diptychs were the 16,000 of that innumerable host of Martyrs who, in the great persecution of Christians by Sapor the Persian King who may be ranked with Pharaoh or Antiochus Epiphanes in hostility to the Church, laid down their lives for Christ’s sake. Asseman writes—Imperatoris Justin- iani Dei amantis cura providentiaque factum est ut Sanctz quatuor Synodi Ecclesiz Dipt chis adscriberantur: Niczna, viz., Constantinopolitana, The word e322] may be one or more of the 64610 linteamenta, coverings, or palls of fine Linen connected with the Sacrament of the Altar. Bingham (Bk. VIII., c. VI., s. 21) mentions another man Proculus, as having done what is here attributed to Ibas.

“ City—Dagalaiphas be Bishop for the City. Grant “one of these three for the City — these are “ Orthodox men. The whole City desiderates this. “Tbhas to the mines—Ibas into exile—no man re- “ceives such an one as he for Bishop. An Orthodox “ Bishop for the Metropolis. Those who judge “in favour of Ibas into exile. Basil, the Arch- “deacon, into exile — Abraham, the hospitaller, “(inspector of hospitals) into exile—Isaac and “Cajumas, (the one belonging to) the Decani and “(the other to) the sub-Decani,t depravers, into “exile — Notarius, and Hypatius, and Theodo- “sius, Sub-Decani, into exile. Maronius,t the

Dr. R. Payne Smith, in his Thesaurus Syriacus, p. 185 defines the Syriac word thus— is cujus fidei commissum est quicquid ad eegrotos in hospitio.”’ These Decani and Sub-Decani were inferior officers of the Church who took care of corpses (Oxford Fleury, Vol. I., p. 279), or Sacris- tans. ‘The word is {mao» in the Original Document. Maronius, Deacon, is mentioned in the Petition for Ibas (Chal. Act. X). Here is his subscription at that Council :—Mapévys dia- Kovos TeTopae THY OWacKaAlay TavTHY Gua érepois In Latin it is—

“Deacon, into exile—the writings of Nestorius were “found in this man’s possession—those (writings “which) Bishop Ibas (well) knew. Abbas, “Presbyter, the Nestorian, into exile—this man is “an abettor of the evil. Babbai, and Barzumas, “and Balasch, Persians, into exile—these men have “been the cause of miseries. Let our Sovereigns “be informed of that. Holy Rabbulas! expel Ibas “Holy Rabbulas ! intercede together with us. Our “Sovereigns be ever victorious. Our Lord ! “ever have pity on us.”

It would be a rash act and one fraught with danger for us persistently to trouble the Glorious and Most Noble Authorities about these same affairs; for, you yourselves must be well aware it was (only)

Balasch, if the same as Ballius, is mentioned in the Vth of the Crimina (p. 35). He and Barzumas and Babbai seem to have held im- portant positions in the Persian College at Edessa, and to have propagated Nestorianism in Persia. These and the after-named persons num- bering 51, and consisting of 10 Presbyters, 20 Deacons, and g Sub-Deacons, and 12 Monks, forming an important though a small part of the Catholic Church at Edessa, and the partizans of Ibas who are not enumerated, and many of his enemies who are passed over in silence, and the Schools or Colleges constituting the University of Edessa for the education of Persian, Syrian, and Armenian youth are evidence of the growth of The Truth and, in their degree, of the strong hold The Faith had gained over men’s minds in the extensive region of Osrhoene and its neighbourhood and afford us an insight into the victories the Church had obtained over some of the strong holds of Heathendom up to the middle of the 5th Century, from Apostolic days when S. Thaddeus, the Brother of the Apostle Thomas, first proclaimed That Truth to King Agbarus and established that Church among his people of Edessa.

yesterday that I assented to your request (Pe- tion) and drew up the Anaphore (Reports, two of them) — the one indeed for the High and Exalted Throne and the other for the Glori- ous Master (of divine Offices). IJ have not, therefore, failed to make known to the Great and Power- ful Authorities your wishes.‘l How is it, then, that, as though you had forgotten what was done yester- day, to-day you come again, and you re- quest] a (re-)presentation of them (to the Authorities) ?

Beseeming and proper is that (pronounced) will of the Tribunal, and we eulogize in every respect Your Highness. Still, seeing that but a few days have elapsed—for the Anaphoree (Reports) were despatched (only) yesterday —we have (to-day) now brought this Petition which has been read, praying and adjuring you, by the dread Oath to the Almighty God and His Christ and His Holy Spirit, and by the victory of our Gracious Lords, the Flavians, Theodosius and Valentinian, the ever-August, to notify this our Petition to the Most Noble Authorities as the (only) means of putting an end to the agitation that has overtaken the City and the Holy Church and what-

Yesterday would be April, the 10th. The Count was evidently fearful of importuning his Superiors too much.

{| Or, those circumstances (in the Reports) proceeding from you. 4 Or, “To present to me nearly the same Report.”

ever comes upon us every day on account of this same affair (about Ibas).

As regards the Oath (Adjuration) you now prof: fer, is it with the goodwill of the entire body of the Venerable Persons who are now here present, that you have proftered it ?

It is assuredly with the goodwill of all the Ven- erable Presbyters and Deacons and of all the Clerics and of the Monks, that I have presented this Peti- tion (Instruction), as well as the Oath which I proffered ; and I beg that, while now standing, they will say that it was for this purpose that we ap- proached this Tribunal.

Let each person say what he chooses as to that which the Eloquent and Venerable Presbyter has mentioned.

It is with my consent that the Venerable Micallus, Presbyter, presented this Petition ; and the selfsame Oath (as he did) I proffer to your Highness.

(b) Patroinus, Presbyter, said :— The same Oath I also proffer to your Highness ;

With my goodwill the Venerable Micallus pre- sented the Petition, and I proffer the same Oath.

With my goodwill the Venerable Micallus has presented the Instruction, and the Oath to your Highness ; and I also proffer the self same.

I present this Oath to your Highness ; that Oath and Petition the Venerable Micallus, Presbyter, presented with my goodwill also.

With my goodwill the Venerable Micallus has presented the Instruction, and the Oath to your Highness ; and I also proffer the self same. I present this Oath to your Highness ; that Oath and Petition the Venerable Micallus, Presbyter, presented with my goodwill also.

Tt was with my goodwill that the Venerable Mi- callus, Presbyter, presented the Petition and the Oath ; and the same Oath I, likewise, proffer to your Highness.

(g) Evuuocius, Presbyter, said :— With the common goodwill the Venerable Mical- lus presented the Petition and the Oath.

And I present the Oath to your Highness; for the Venerable Micallus, also with my good pre- sented the Petition and the Oath.

With our goodwill the Venerable Micallus pre- sented the Petition and the Oath; and the same Oath I myself, also, proffer to your Highness.

With our goodwill the Venerable Micallus pre- sented the Petition and the Oath; I also proffer myself the same Oath to your Potency.

With our goodwill the Venerable Micallus pre- sented to your Highness the Petition and the Oath ; and I myself proffer the Oath, also.

With the goodwill of us all was the Petition and the Oath presented to your Highness by the Vene- rable Micallus ; and the same Oath I present also.

T likewise present the same Oath to your High- ness. The Petition and the Oath with our goodwill the Venerable Micallus presented.

With our common goodwill the Petition and the Oath were presented to your Highness by the Vene- rable Micallus ; and I present myself the same Oath.

With my goodwill the Venerable Micallus pre- sented the Oath; I also myself present the Oath.

And I present the Oath to your Highness; and with our common goodwill likewise the Venerable Micallus presented the Petition and the Oath.

With our common goodwill the Venerable Mical- lus presented the Petition and the Oath, and I my- self present the Oath, also.

With our goodwill the Petition and the Oath were presented by the Venerable Micallus; and I also present the Oath.

With the goodwill of us all the Venerable Mical- lus presented the Petition and the Oath, and I also present the Oath myself.

Of the goodwill of us all the Document and the Oath were presented by the Venerable Micallus ; and the Oath I also myself present to your Highness.

(J) Cyrus, Deacon, said :-- And I present myself the Oath to your Highness ;

both the Document and the Oath with the goodwill of us all presented the Venerable Micallus.

With the common goodwill the Venerable Mical- lus presented the Document ; both the Oath and the Document I also myself present.

(n) Tuomas, Deacon, said :-— And I proffer the Oath to your Highness ; for the Petition and the Oath Micallus also presented.

(0) Luctay, Deacon, said :— This Oath I proffer to your Highness; for with

our goodwill the Document and the Oath the Vene- rable Micallus presented likewise.

With our goodwill the Petition and the Oath pre sented the Venerable Micallus; and I also proffer the Oath to your Powerfulness.

(n) Tuomas, Deacon, said :-— And I proffer the Oath to your Highness ; for the Petition and the Oath Micallus also presented. (0) Luctay, Deacon, said :— This Oath I proffer to your Highness; for with

our goodwill the Document and the Oath the Vene- rable Micallus presented likewise. With our goodwill the Petition and the Oath pre sented the Venerable Micallus; and I also proffer the Oath to your Powerfulness.

It is with our goodwill that the Petition and the Oath were presented by the Venerable Micallus, and the Oath I also proffer to your Highness.

It is with our common goodwill that the Ven- erable Micallus presented the Petition and the Oath to your Highness.

And I proffer the Oath to your Highness; with our goodwill the Oath was also proffered to your Highness by the Venerable Micallus.

(t) Sassas, Deacon, said :— I also proffer the Oath io your Powerfulness ; for, what Micallus said, he said with our goodwill.

10 (a) Catutstratus, Sub-Deacon (said) :— I, likewise, present the Petition to your pecs as well as the Oath.

(b) Evrorus, Sub Deacon :--- I present to your Highness the Petition and the Oath.

(7) Maras, Sub-Deacon :--- I, too, give the same instructions and present the -same Oath.

(ec) Exntas, Sub-Deacon :— The Petition and the Oath I present to your Highness.

(f) Maras, Sub-Deacon :— The Petition and the Oath 1 present to your

I do the same; and, whilst I offer the same Peti- tion, I present the Oath.

Jt was with our goodwill (in our name) that the Venerable Micallus presented the Petition and the Oath to your Highness ; and that Petition and Oath we ourselves, likewise, now present.

We, too, (now) ourselves present the same Petition to your Highness ; and the Oath and the Petition were with our goodwill presented by the Venerable Micallus.

It was with my goodwill that the Oath and Peti- tion were presented by the Venerable Micallus, and I (now), also, myself proffer the Oath.

whilst I (at the same time hereby) certify that it was L

with our goodwill that the Venerable Micallus pre- sented the Petition and Oath.

With our goodwill it was that the Venerable Mi- callus presented the Petition and Oath; and I my- self (now) proffer the Oath.

(7) Evrorus, Monk :— This Petition I, likewise, tender to your High- ness, and the Oath.

(g) Simzon, Monk :-— The same I say, too, profferring the Oath referred to.

(h) Etas, Monk : — This Petition I, likewise, myself present, as well as the Oath, to your Highness.

(k) Anprew, Monk :— The same I likewise pray, proffering (at the same time) the formidable Oath.

Although I felt indisposed to yield to your Petitions (Instances),—(Petitions) written and un- written — I am compelled to it by the formid- able Oath, which has been proffered by you, in which invocation is made to the Consubstantial (co-essential) Trinity and to the Mystery of Re- demption and to the Victory of the Masters of the World. 1 will, therefore, now proceed and no- tify to the Crowned and Glorious Auditory (of the Emperors) your behests.