The Second Synod of Ephesus (449) - Acts, Perry 1881 — page 3 — Council of Ephesus II 449

«Tnstances.” As aterm of Law no doubt the Syriac expression may be so rendered, but ordinarily urgency, entreaty, prayer. The words

pon Say Low of course refer to the Petitions, written and unwritten,

the latter of which may be designated Instructions. In p. 49 of my Syriac ‘Text, ] should be added to the end of the Ist line, though it is

omitted in the MS., and erased from that of the 5th, while it is cor- rectly retained at the end of the 24th, in the word signifying Notification. Of the two terms Consubstantial or Co-essential the latter is decidedly to be preferred.

We may make a short pause here both to invite the Reader to remem- ber that it is in the assembled Council that these various Documents are read and to note here the several points in this great trial going on at this tribunal of the Church. It was a business, not like that which took place at the Synod assembled at Berytus, Tyre, and Antioch, in conse- quence of complaints emanating from private individuals. ‘The complaints here preferred have been dealt with by the Civil Governor of a Roman Pro- vince through the influence and at the solicitation, probably, of the great Eutychian party and by order of the Roman Government. The com- plainants, Ecclesiastical and Lay, had formulated their Libels or Acts of Accusation and presented them to that Governor (Cheraas) at Edessa, who had forwarded these Documentary Acts, &c., preceding them by his Formal Report. And now, in the Council assembled in August, 449 4.D., these Documents are read, and discussed, and dealt with in the way we now read of in this, hitherto unknown, because undiscovered, Syriac Manu- script numbered 14,530 among the Additional Manuscripts in the British Museum, which MS. we designate A in Vol. I,

THE THIRD REPORT. (1) To The Great and Glorious Fuavius Martia- Lius,” Count and Master of divine Offices, Fuiavius Cureraas (offers) Salutation.

{The Power of our Emperors, Illustrious by Vic- tory and Invincible, your Piety and the zeal of our humble person have prevented the Metropolis of Edessa from forfeiting (falling from) the rank of City: but a bad Demon (evil Genius) has caused there a (horrible) conflagration, as our humble self

THE THIRD REPORT. (1) To The Great and Glorious Fuavius Martia- Lius,” Count and Master of divine Offices, Fuiavius Cureraas (offers) Salutation. {The Power of our Emperors, Illustrious by Vic- tory and Invincible, your Piety and the zeal of our humble person have prevented the Metropolis of Edessa from forfeiting (falling from) the rank of City: but a bad Demon (evil Genius) has caused there a (horrible) conflagration, as our humble self

Flavius Areobindas Martialis (or Martialius). In the text it is Martilalius. In Mansi he is designated—magnificentissimus comes et Magister (magistratus) sacrorum Officiorum. As Chancellor of the Imperial Palace at Constantinople-he had the superintendence of all the Offices of the Imperial Household and, by that very position, possessed an immense influence at Court. Under this Mayorpos tov Oetwy oppixidy were the Mayiorpiavor—some of them address the Council soon—who ranked as the Officers and Agents of Martialius in the Ro- man Provinces. See Du Cange’s “Glossarium medi et infime Latinitatis,” 1V., p. 179. We have now arrived at the 3rd part of the whole Report, which part begins with the letter addressed by the Roman Governor of Osrhoene to the Chancellor of the Empire, in which the former brings afresh the troubles at Edessa, recommencing and threatening the public peace, to the cogni- zance of the Military Commandant, because he believes the latter alone competent to terminate the popular agitation. This letter precedes this 3rd Report in the same way, in which Chereeas’s letter to Romanus Protogenes and the Eparchs, its receivers, precedes the 2nd Report in which are recorded the formal Libels or Acts of arraignment, against Bishop Ibas, adopted by the Clerks and Inhabitants of Edessa.

{| This whole passage may be rendered, perhaps, more literally thus : —The Imperial Authority of our Sovereigns, Illustrious by Victory and Invincible, the fear of you, and the solicitude of our Humbleness, have

apprized you of before, by the Notification which was despatched to your Highness. (All happened), then, as I informed you; but now, in order to extinguish the new flames there is noth- ing less required than the authority of your (all)- powerful name ; for, everyone in the City proclaims loudly that this trouble will only end, when you yourself, on being informed of it, put a stop to what is going on. I felt reluctant, by writing, to annoy your Highness, but it has appeared to me that the

prevented the Metropolis of Edessa hitherto from forfeiting its rank among the number of Cities. For, an evil Demon excited in it a (ter- rific) conflagration, as I also at first made known to your Highness in a Notification despatched from my Humbleness. Indeed, at that time and now, too, it was, as I said, nothing else whatever that could avail to extinguish it, save only your great and (all)-powerful name ; for, every- body of all classes of society perpetually exclaims that there is no means of appeasing the excitement stirred up, except that you, having been in- formed of it, should yourself give the matter its determination. And, although I was unwilling to write and trouble your Highness, yet it seemed to me that this was the sole healing and remedy for the calamities that have overtaken this City (viz.), that the occurrences should be brought to your knowledge. Accordingly, I have described with exac- titude in what manner and from what causes these seditious movements took place, and I have despatched a Report which will afford you in- formation of what you ought to be acquainted with. When the City, having for a moment recovered its order, was enjoying quiet and acting as usual, after some very few days had elapsed, again did the evil Demon set itself about (re-)kindling the extinguished conflagration: and it will devastate everything, unless you are found competent to (re-)extinguish the flame by those injunctions (naturally ) expected from you and by (the help of) those most qualified. The mischief resulting from these clam- ours will not be restrained, unless, again, on your being apprized of them, you will apply the remedy to them.

Now, all those (present) occurrences, as well as the past which I have already notified to your Exalted Throne, arise from the hatred and great enmity entertained towards the Venerable Bishop Ibas whose Episcopate

This Notification does not accompany the other Documents in these Acts, i.e. in MS. designated by A.

This Notification does not accompany the other Documents in these Acts, i. e. in MS. designated by A.

only means of healing and remedying the evils which have overtaken this City, was to bring the occurrences under your notice. I have, there- fore, stated carefully how, and by whom, all this tumult has been excited, and I have sent you a Report which will enlighten you (instruct you tho- roughly). After having for a moment regained its habitual tranquillity, the City was, some days afterwards, (brought anew into uproar) by a bad Demon, who has done his best to revive the extin- guished fire ; and now this conflagration will destroy everything, if you do not succeed in extinguishing a second time the flames, by the orders which we (naturally) expect from you and by the co-operation of those most competent (to give it). The evil re- sulting from all this clamour will not be extirpated (removed), before you, on being apprized of it, administer a remedy. How has all this, and all that which I have already brought under the notice of your exalted Throne, been brought about ? It is through the hatred and great enmity, by which Ibas is prosecuted: no one will have him as Bishop

and Pastoral charge they repudiate, even though all the inhabitants of the City should have to enter the fire (for doing so) ; since there is no evil thing they decline to say or do, on only his name being mentioned. But no more of this; for, I consider it would not be without peril for me to (afflict) trouble your ever-wise ear with anything superfluous, (especially ) as the Report (Instruction) made at the time and appended below, will enable you to become thoroughly acquainted with all that has transpired in this matter, Noble and, in every way, Glorious Lords!

That my Illustrious and Glorious Lords (so) beneficial to the com- munity, may ever enjoy good health is my frequent prayer to God, Noble and Glorious Lords !

and Pastor: the inhabitants of the City (of Edessa) would prefer going through the fire (rather than re- ceive him againassuch). There is nothing so bad but they say it and do it, at the mere mentioning of his name. But enough of this, since it would not be without danger, if I wearied your ever-wise ear with anything superfluous. Moreover, from the annexed Reports you will be able to obtain an accurate know- ledge of all that has transpired, Noble, and, in all respects, Glorious Lord !

(2) Copy of Records of procedure adopted at the City of Edessa (against Ibas) in the presence of the Civic Dignities, among whom is the Count Theodosius, and (in the presence of) the Clergy, named above, of the Church of the same Edessa, and of the Monks, &c.

TIn order to put a stop to the recurrence of all com- motion in the Metropolis, I have been obliged to have recourse to this Instruction (Petition). For, after

{ Or, it may be translated thus—In order to stop the recurrence of all commotion in the Metropolis, I have been compelled to have recourse to this (Instruction) Petition. For, after all the City had assembled in the Holy Church yesterday which is the Holy Day of the Week (Sunday),

This Church would, no doubt, be the great one at Edessa, of which much mention is made in Asseman’s Bibliotheca Orientalis. Yesterduy - would be April 17th, 449 A.D.

all the City had assembled in the Church yesterday which is the Holy Day (Sunday) of the Week, and when everybody hadasked forthe (formal) charges pre- ferred against Ibas, who was the Bishop, to be made publicly known ; the Service having terminated, your Highness was obliged to proceed to the Holy Church, in order to extinguish any spark of disturbance. I was, also, obliged to go there myself in order, by all

D. all the City had assembled in the Church yesterday which is the Holy Day (Sunday) of the Week, and when everybody hadasked forthe (formal) charges pre- ferred against Ibas, who was the Bishop, to be made publicly known ; the Service having terminated, your Highness was obliged to proceed to the Holy Church, in order to extinguish any spark of disturbance. I was, also, obliged to go there myself in order, by all

and when all had asked for the (formal) charges, preferred against Ibas who had been Bishop, to be made publicly known, the Service having ceased, your Highness was obliged to proceed to the Holy Church in order to stifle all commotion. I was likewise obliged to go, to the end that, by every means, peace might accrue to the City. All those per- sons, however, who were assembled together could, with difficulty, be in- duced to preserve silence, when your Highness promised that I should go the very next day to enquire into the matter. And I, too, promised them in conjunction with your Highness the same, with the view of our allaying the agitation. Nevertheless, things are still in the City in a state of confusion; and your Highness will perceive that we can not be al- lowed to enjoy quiet and repose in our homes. In sight of this spectacle I am myself more especially regardful of what hadbeen previously en- joined by him who js in every way the Great and Powerful General of the East and the Ex-Consul who, solicitous for the peace of the City, gave (peremptory) order for the whole disturbance to cease. For this reason I am obliged, in consequence of the commotions that have taken place, to offer this Instruction (Petition) to your Supreme Highness, in order to render it possible for you, as I believe it will, to allay the com- motions that have been going on; and I have proceeded to draw up this Document with the common consent of the entire community of Clerks, and Abbats, and Vowed Persons, as well as of the Civic Magistrates and other Proprietors who now stand here, whereby I entreat your Highness to repress the turbulence of the people, and to give order that the com- motions that have been going on must terminate. For, these occurrences have arisen in consequence of the categorical charge preferred against Bishop Ibas at the City of Berytus, whereby the people learnt that he is inimical to the Orthodox Faith and has given utterance to a great deal of Blasphemy.

I pray, therefore, your Highness, in order to the termination of these evils (unfortunate occurrences) to compel those his (Ibas’s) accusers now standing here to state what the deeds are that he has committed, and what are the charges preferred against him, and under what counts he was

possible means, to restore peace in the City: it was not, without difficulty, that we succeeded in silencing the assembly ; your Highness (knows it, for you) had to promise to investigate the matter the next morning. I myself, also, made the same promise, as your Highness, for the purpose of putting an end to the tumult, (and still) the City is all astir yet. Your Highness is perfectly aware that it is impos- sible for us to enjoy quiet (peace) in our own homes, whilst having this scene before our very eyes; and remembering the Orders, given before by the Ex- Consul, the High and Powerful General of the East, (and) desirous of putting a stop to this agitation in the City—(seeing it, | say myself)—-I have considered it my bounden duty to present to your Highness this Petition which seems to me to be calculated to appease all. I submit it to you in the name of the community, (that is) of all the Clerics, the Abbats, and the Vowed Persons, as well as of the Magistrates and

convicted. For, since I have been requested by the High Dignitaries and by the Noblemen Curial, as well as by Venerable Clergy and Abbats and by the Artizans here present (and I am myself equally anxious with hem to repress the state of confusiont which breaks out (bursts forth) daily about The Faith and threatens to become universal), I have there- fore presented the Petition, and I request all those persons (mentioned above) to say if the case is, as I state it. In my text p. 54, |. 3 is exactly given a fac-simile of, as the Scribe has written, the word with the stroke for correction. Inline 4 {> SSDS which generally signifies rovypoverr, or dolose egit, and can hardly mean con= sentiens as one would at first suppose, is fem. part. agreeing with | yo Sass)

of the rest of Proprietors,—in short, in the name of all the inhabitants of Edessa—heve present.

Thereby I pray your Highness to repress the violence of the people and to put an end to the tu- mult which the Accusation made against Bishop Ibas, in the City of Berytus, has occasioned, through which the people have learnt that he is no longer Orthodox, that he has uttered a host of Blasphemies, (and) that he has committed many acts subversive of the Laws and adverse to the Christian Faith.

For the termination, therefore, of these disas- trous occurrences, I beseech your Highness to com- pel Ibas’s accusers here present to tell us what has occurred, what charges have been made against the Bishop, and on what counts he has been con- , victed. So, requested by the High Dignitaries, the — Noble Magistrates, the God-fearing Clergy and Ar- chimandrites, and the Artizans here present, and, eager for the repressing of this commotion about The Faith which breaks out (afresh) every day and threatens to become universal, I now present to you this Petition and request those present to say, if things are such (as I have stated).

Now that you have heard what the High and Glorious Count Theodosius has said—those who are standing here—(I mean) the Noble and Iilustrious personages, as likewise the Venerable and God-

loving Presbyters, and the Dignitaries (Curial) of this Metropolis, and the Venerable Monks—let them make known, if they wish, their opinion by means of their depositions.

It is with the (particular) desire of all of us the Notables of the City, and the Clerics, and the Monks, as well as of the inhabitants of this City, as he has stated, that his Highness, the Glorious Count Theodosius, has presented this Petition.

I also admit the same (viz.), that it is by my de- sire, and that of the whole City, that his Excellency, the Glorious Count Theodosius, has presented the Petition. |

It is by my consent, and by that of all those who are now present, that the Petition has been presented

We all of us requested his Excellency, the Glo- rious Count Theodosius, to supplicate this of your Highness, and we regard it as a gracious act (on his part) that he consented to our request.

(e) Ruopontus, and Zoaras, and Isaac, and Asts- Rius, and Patroinus, and the other Venerable

We all requested of his Excellency, the Glorious Count Theodosius, to present, on our behoof, this Petition to your Highness.

(f) Apranam, and Marryrivs, and Luctants, and SABBATIUS, and the rest of the Venerable Deacons, said :—

We, all of us, too, prayed his Excellency, the Glorious Count Theodosius, to present, on our be- hoof, this Petition to your Highness.

(g) Jonn, and Cattistratus, and Maras, and Tuomas, and Eunoaivus, and the rest of the Sub- Deacons, said :—

By all of us was his Excellency, the Glorious Count Theodosius, supplicated to present this Peti- tion to your Highness.

(h) JamBuicus, and Entas, and Dias, and ABranam, and Epararm, and other Venerable Monks, said :—

By us, likewise, his Excellency, the Glorious Count Theodosius, was requested to present this Petition to your Clemency.

On his Excellency, the Glorious Count Theodo- sius, being supplicated by us, he presented the Petition to your Highness,

(h) JamBuicus, and Entas, and Dias, and ABranam, and Epararm, and other Venerable Monks, said :—

By us, likewise, his Excellency, the Glorious Count Theodosius, was requested to present this Petition to your Clemency. (c) ConsTanTINE, and Jouy, and Sererivs, and the rest of the Vowed Persons, said :—

On his Excellency, the Glorious Count Theodo- sius, being supplicated by us, he presented the Petition to your Highness,

I, likewise, attest that it is with the good pleasure of the entire City that his Excellency, Count Theo- dosius, presented the Petition to your Highness.

(k) Bras said :— We prayed his Excellency, the Glorious Count, to present this Petition on our behalf.

I, too, along with my compeers and the whole City, prayed his Excellency, the Glorious Count Theodosius, to present the Petition to your Highness. (m) ASCLEPIUs said :—

Having been requested by all the City together and by its Principals, the Glorious Count Theodosius presented the Petition to your Clemency.

On being requested by us and everybody, his Ex- cellency, Count Theodosius, presented in place of us this Petition to your Potency.

Exactly as my compeers have stated it, so the case is. For, being entreated by everybody to do it, his Excellency, the Count Theodosius, presented the Petition to your Highness.

His Excellency, the Glorious Count Theodosius, received our expressed desire (for this purpose) ; and his Highness, acting in a manner worthy of himself, presented the Petition to your Highness.

The case is just as the Noble Civilians have in- formed (you). For, it was at the prayer of all to- gether that his Excellency, the Glorious Count Theodosius, presented the Petition to your Highness,

What has (just) been said by my compeers is the truth ; for, it is in compliance with the prayer made to his Excellency, the Glorious Count Theodosius, that he consented to present this Petition, in con- formity with the Laws, to your Highness.

An obligation, as it appears to me, manifestly attaches to your Highness, (viz.) that you, by your Deposition, should also make known the names of those Venerable Presbyters who (personally) parti- cipated in the presentment and indictment.

Now that the Venerable Clergy have (just).heard what has been said by his Excellency, the Glorious Count Theodusius, (let them state), according to their own pleasure, what they wish.

Far superior to our Deposition, and far more worthy of credit, would be testimony of the person who has adjudicated in the matter in pursuance of the commands of the Gracious and Christ-loving Em- perors. Now, that person is the God-fearing Uranius. He is not, however, present here at this moment. But, perhaps, on account of this very cause he has been obliged to repair to the Emperors and inform them of the negotiations. Besides, there is likewise absent one of us—the Venerable Eulogius ; so that about this same business there have come, then, hither three persons (complainants), of whom I am one. Now, this much I state in a Deposition (viz.) that, after enduring all sorts of hardships everywhere and suffermg from intrigues con- nected with the Bishop Ibas, and on account of his chicane and his habit of everywhere scattering gold abroad for the condemnation of The Truth, it was

(ie., in order to get a verdict contrary to the Orthodox Faith).

Now, this much I state in a Deposition (viz. ) that, after enduring all sorts of hardships everywhere and suffermg from intrigues con- nected with the Bishop Ibas, and on account of his chicane and his habit of everywhere scattering gold abroad for the condemnation of The Truth, it was

(ie. , in order to get a verdict contrary to the Orthodox Faith).

with difficulty that we obtained what we desired, on our approaching the Clement Emperor, (with the view) that Judges should be granted us, whose names are the God-fearing Bishop Photius of Tyre, and Eustathius, Bishop of Berytus, and the Holy Uranius, Bishop of Himeria, whom I have just now mentioned ; and, while the matter was conducted be- fore them by Documents, they decided certain points, as it seemed good to them, minutes of which relating to the business were laid up (preserved) with them : which (minutes) we have frequently asked leave to publish, and I do not know for what reason they have refused us leave to have them published. But — if we are required now, also, here to plead the cause again before your Excellency, pointing out the origin of the trouble which has thrown confusion into the affairs of the City which suffered (so), and as to which everybody shares in sadness, (then) what we have to say is this—this is no light matter of which we were complainants, as all the Clergy are well aware, and who, I think, would likewise testify to the correct- ness of our statement. Acting in submission to what the Canons prescribe, we proceeded to the City of Antioch the Great and approached the Arch- bishop of that City, the Venerable Domnus, presenting to him certain precise counts (of complaint). When he had acquired accurate knowledge of them and perceived that everyone of them (the counts) would bring capital punishment on the offender, he sent us away at his pleasure (about our business).

Subsequently, as we could not get the better of his negligence, we were obliged to proceed to the Royal City and prefer our complaint to the Synod of the West —-I should say, to the Venerable Archbishop Flavian and, simi- larly, to our Gracious Emperor Theodosius,— bringing not ouly the same charges as we had pre- ferred at Antioch and presented in authentic Docu- ments, but also in the interest of The Faith (one of Heresy against Ibas). But as regards these heads (of accusation), if your Excellency command it, see- ing that we are not able at the present moment to recount all of them before you, (yet) we do proceed to lay before you the order of them, (in which they are arranged in the Depositions).

He (Ibas) was, then, arraigned on a charge of Heresy, in the manner following.

But as regards these heads (of accusation), if your Excellency command it, see- ing that we are not able at the present moment to recount all of them before you, (yet) we do proceed to lay before you the order of them, (in which they are arranged in the Depositions). He (Ibas) was, then, arraigned on a charge of Heresy, in the manner following.

In giving our account of the matter we affirm that in the Hall of the Episcopal Residence, at the time when the Heortastica (gifts on Feast Days) were distributed—tor, it was the custom every vear, when he presented the Heortastica to the Venerable Clergy, for him to deliver a Homily, and then to distribute his gifts—he (Ibas) said, in the presence of many persons: “I do not envy Christ becoming God : for, “in so far as He has become (God) I have become “so: for, He is of the same nature as myself.”

Many of the Clergy know, if they fear God, that T immediately testified against him ; and, from that time up to the present, | have never received any- thing from the Church, nor have I had any commu- nication with him, because I was cognizant of his

Similarly (they know), too, that I attempted to rise and make a stir, at the very moment, but those, seated by me, would not allow me ; for, they said that there would be a row (scandal). But, after I had descended (from the Triclinium), they questioned me (about it), when I replied to them by calling to their remembrance the fact that he had said so (and so). This he (Ibas) denied in the presence of the Commissioners (Judges) granted (by the Emperor). He even anathematized himself in these terms :— “Tf I said so, I should have anathematized myself “and deposed myself from the Episcopate.”

Although, then, he well knew this, vet, aiming at justifying himself in this matter with the object of turning aside this accusation, (in order that he might bring discredit on these men as witnesses), he main- tained that they were under censure,t and therefore could not be received as Witnesses according to the Laws.

Whereupon we made reply—“ If you excommuni- “cated them for any other reason, you have spoken

(i.e., what my accusation was, and that he had actually uttered those words. ) Under his ban, i.e., they might not come to the Holy Communion.

“sensibly : but, if it is only done in order that they “might not be (qualified to) bear witness, just as you “have excommunicated me because I was your accuser “—(f your object is) that they may not (formally) “accuse you, (in that case) they ought to be received “as Witnesses. But, if it is for any other cause—and “an offence was charged against them previously to “this affair (of your excommunicating them)— (then) “they ought not to be admitted as Witnesses. “ (Only) say which.”

But, if it is for any other cause—and “an offence was charged against them previously to “this affair (of your excommunicating them)— (then) “they ought not to be admitted as Witnesses. “ (Only) say which. ”

He was unable to assign any other reason than this sole averment. He accused (limiting himself to abusing) the Witnesses, by asserting that “they were “with you at Constantinople :” and the Judges, whether as being favourable to him (Ibas) or not, I cannot say, would not consent so far as to receive these as Witnesses alone, but refused, affirming that it was befitting and proper for others also to appear. It happened, however, by the will of God, that there came the Venerable EKulogius, Presbyter, son of the good Hypatius, of worthy memory, on that evening with the Pious Presbyter James. Seizing these per- sons, also, the very next day, we hurried them off to go to appear and give evidence (before the Judges). But these, too, the Judges refused to admit, stating (every time) that it was befitting and proper for others to be summoned. ‘To this we have replied at length, as it is yet contained in the Documentary Acts, in which is my own averment, that we are treated wrongfully (in violation of Law), the Laws not

objecting to admit five. Accept, then, either the first ones, or these (the second), or all of us together ; but, as that did not please them (the Judges), the matter remained thus in abeyance, as far as that head was concerned. Now, seeing that it is (only) in accordance with justice that those, who did not there make their Depositions, should at least now declare them here in writing, I again request of your Excellency (to demand) of those, also, who were found with us at Berytus, and all those who are cog- nizant of this count (in the indictment) to state what they know of the matter.

Whatever was said at Berytus by the God-fearing Samuel, the Presbyter, the (Documentary) Acts admit as evidence; but, what these other Venerable Presbyters also have to inform us of, let them declare if they will.

(a) The Venerable Maras, Presbyter, said:— That is the case; the chief count was discussed; and we request those, who have knowledge of it, to

(b) The Venerable Cyrus, Presbyter, said:—- Yes: it is so. Let those, who have information on

this head, state, with a view to enhance the value of the Acts, what they know.

There is no bar to any of those who presented themselves at the City of Berytus, or Tyre, when the investigation (of the matter) took place there, (freely) stating whatever they know, if they will.

(d) The Venerable Evnocrus, Presbyter, said:— In my presence, together with (that of) my fellow- clergy, in the Bishop’s House, Ibas said—‘‘I do not “envy Christ's becoming God; for, I am become so ‘“‘no less than He, since He is of the same nature as “myself.” And I was prepared, on going to Bery- tus, if I were summoned, to testify to the same fact.

(d) The Venerable Evnocrus, Presbyter, said:— In my presence, together with (that of) my fellow- clergy, in the Bishop’s House, Ibas said—‘‘I do not “envy Christ's becoming God; for, I am become so ‘“‘no less than He, since He is of the same nature as “myself. ” And I was prepared, on going to Bery- tus, if I were summoned, to testify to the same fact.

When I was with my venerable compeers, the Clergy, in the Episcopal Residence, Bishop Ibas said, in the course of a Homily, “I do not envy “Christ's becoming God: for, I am become so no “less than He, since He is of the same nature as “my own.” And I bear witness before God and be- fore men (to this fact). And when I was at Berytus, if I had been summoned, I was prepared to give the very same evidence. Moreover, I heard him, when delivering his Homily, (say), “That God the Word, “in His foreknowledge, knew that Christ would ‘justify Himself by His works, and therefore dwelt nel,”

In my presence, whilst Bishop Ibas was delivering his Homily, he said, “I do not envy Christ’s becom- “ing God; for, I am become so no less than’ He, “since He is of the same nature as myself.” And if I had been summoned at Berytus, when I was there, to testify to that fact, I should not have de- clined.

Some of those who were at Berytus are now far off; for instance, Sabas and James. There are, however, others among the Venerable Clergy, who equally with them (Sabas and James) have know- ledge of this fact; and I request of them to depose in writing and on Oath whatever they know.

Let this be done by all who are cognizant of the circumstances having reference to this business, if agreeable.

I request, first of all, that the Venerable Leon- t(ius), Presbyter, would say, if I did not there and then, when we were sitting near each other, invoke him as Witness and, in the Episcopal House, adjust myself for immediately rising, but was not permitted by him (to do so); and if, after we came down (from the Bishop’s House) when I was questioned, I did

IN THE DAYS OF DIOSCORUS. not tell him all that I have just said. (6) Lront(ivs), Venerable Presbyter, replied:—

What the Venerable Samuel, Presbyter, has (just) said, he has said with (perfect) truth. I was pres- ent when those words, which are deposed to by my compeers, were spoke by Ibas, (viz.)—“I do not “envy Christ’s becoming God, for I am become so “no less than He, because He is of the same nature “as myself.”

I was present with my colleagues the Venerable Clergy, and heard Ibas say—‘“ I do not envy Christ’s “becoming God; for, 1 am become the same, as He “became; since He is of the same nature as my

I was present and heard [bas say——“ I do not envy “ Christ's becoming God: for, ] am become the same as He became, since He is of my own nature.”

I heard Ibas say, in the course of a Homily, in the Church, that John the Evangelist has said:— “In the beginning was the Word,”t but Matthew, the Evangelist, has said:—“ The Book of the Gene-

”

Literally, questionless it might be with more correctness rendered, “because He is held in honour and I am held in honour,”

“ration of Jesus Christ, the Son of Abraham, the “Son of David:” and, commenting (on these two passages), Lbas asked—“ Is not the former one thing “and the latter quite another ?” Again, on an Easter Dayt, he (Ibas) was giving his Ex- position on the Bema.{ when he affirmed—“It is “to-day Christ became immortal.” ~ And, at an- other time, in discoursing with Theodotus, a Senator of very high Rank, on the subject of Hell (Gehen- na), he (Ibas) affirmed that—“that was written “ (only) as a threat to terrify.” And I am certain of it and heard it from him (himself).

I, likewise, heard Ibas say on the day of the Re- surrection: “This day Christ became immortal.”

Chap. i, 1, He is said to be “the Son of David, the Son of «“ Abraham.” These conferences took place at Edessa, on the 17th and 18th of April, 448 a.r.

t The Bema (Byua from avaBaive, as also is ambo) was here pro- bably the Ambo, or reading desk, whence he delivered his Targum or Exposition. The word, says Bingham, is of various significations, at different times, meaning the Altar—the seats or thrones of the Bishop and Presbyters—the whole space where those thrones and the Altar stood (Bk. VIII., Chap. VI.), whence also the Clergy were termed of rov Byuatos and raéis tov Byyaros, “the order of the Bema or the « Sanctuary.”

@ Or, “that the word Gehenna (Hell) was only a simple trope or “ figure of speech for threatening.”’

this observation:—“ We must discreetly make a dis- “tinction between God and Man, and make a sepa- “vation between Him Who was assumed by Grace “and Him Who assumed Him by Grace.”

1 heard [bas say that “the word Gehenna (Hell) “occupies only the place of a threat (a Metaphor).” For, I am certain that he has in his possession the blasphemous writings—blot out the name of Ne- storius (for ever).4

I heard Ibas, when giving his Homily to the people in the Church, (say) —‘the Jews could not “boast ; for, they only crucified a mere man.”

(7) Azranam, Deacon, said:— And I heard Ibas say that ‘‘the Jews could not

“boast, since they did not crucify God, but a man, “simply a man.”

I heard Ibas, when expounding in Church, say:—- “Tt was one Person who died, and another who was “in Heaven, and that was one Person who was with- “out beginning, and that was another who is subject “to a beginning ; and He was one Person Who is of

q Or, “For I knew that he was in possession of the Impious and “ publicly-proclaimed books of Nestorius,”’ alluding to his name being erased from the Diptychs. See note p. 70. O

“the Father, and He was another Who is of the “Virgin.” And he added—“ If God were dead,

(/) The Venerable Maras, Presbyter, said to Con- stantine:— By the God whom you worship, and by the Holy Trinity, what did you hear (Ibas), in his Homily, say?

By reason of the necessity that is laid on me, in consequence of the Adjuration (Oath) with which the Venerable Samuel appealed to me, I will state that of which I am fully persuaded. The Lord God of truth knows it: and all those persons, who were present and heard (him), can also bear me witness that frequently have I heard him (lbas), when dis- coursing, say:—-“‘ As the disgrace of the purple, as “soon as it is disgraced, passes over to the King, so “the sufferimg passes over to God.” Often I left him and went out, and I can have the evidence of several from the City to (prove) this fact.

Whilst Ibas was discoursing in his own JJall on Doctrine and was handling the subject of the Resur- rection of our Lord Christ, he said that His Body was not the same before, as after, the Resurrection; and when I urged as an objection against 1t—“ How, ‘then, could Holy Thomas, the Apostle, when

“seized by doubt, have drawn nigh to (touch) His “(Christ’s) side, according to His command, and ‘have seen the places, in which the nails were fixed: ‘and have heard from our Lord, ‘be believing and “not unbelieving ?” Ibas to this replied that that took place (only) in phantasy. Astonished, there- fore, at such a statement, I went to several Monks, one by one, to tell them what Bishop Ibas had said. They replied:—“ Let the man, who says so, be ana- “thema.”

Always has Ibas been in the habit of making a division between the Divinity and the Humanity (of Christ): and often I have, on the Bema, made com- plaint in reality about it.

I heard Ibas say:—‘‘'The Jews had no reason to “boast, as if they elevated (on the cross) One Who “was God ; they crucified a (mere) man.”

On the Thursday, in the Great Week, at night, Ibas said:—‘“ The Jews could not boast that they “crucified God: they did not crucify GOD.”

“to boast of having crucified God; for, they cruci- ‘fied (only) a man.”

[ heard Ibas, as he was going out of the Baptis- tery, in the evening (at vespers), declare:—-“ To-day “Christ became immortal.”

I, too, heard [bas, on returning from the Baptis- tery, at vespers, say:—‘ This day is Christ become “immortal;” and, on another day, as he was giving a Homily, he said:—‘“ That is one Person Who is of “the Father, and that is another Person Who is of “the Virgin. What the purple is to the King, that “the Body is to Christ.”

T heard Ibas say:—‘ As a Kine is treated with “insult through his purple, so did God The Word “receive ignominy through His Body.”

4 “Just as the Purple is that which has insult shown it, when insult “is offered to a King ; so also (the attributing) suffering to God is of- “fering insult to Him.” Or, “ When they despise the Purple, it is the ‘King on whom the contempt falls, so the Passion is fallen on to God.”

giving peace to this so-distracted City that I intreat your Highness—and I conjure you by the Holy Tri- nity and by the Clemency and Victory of the Mas- ters of the world and by our own Master Theodosius, whom may the Son of God bless, to rejoice us!{1—to convey these Instruments to his Excellency, the Master of divine Offices, so that, through the means of his Excellency, the Vic- torious and divine Crown may be informed of them, and to the Glorious and Illustrious Eparchs, and to the Powerful General of the two Armies, the Ex-con- sul. Will your Highness also instruct, by your Letters, the Holy Archbishops of Constantinople the Opulent, and of Alexandria (the Great), as well as the Venerable Domnus, the Archbishop of Antioch, and the Holy Bishop of Jerusalem, Juvenal, and Eustathius and Photius, the Holy Bishops of Tyre and Berytus, who have had to be Judges in this affair ? I desire, too, that a copy of the Syriac Letter spoken of, as that which Ibas wrote to Maris the Persian, may be read in the presence of the Venerable Clergy and all those in attendance here, and that it be deposited (afterwards) among the Documen- tary Acts. For, this is what I assented to do at the instance of the Venerable Clerics and Monks and of all the citizens, as their Depositions make evident.

Court (Tribunal), so far as they have already gone, we have given information of to the Princely and Ex- alted Powers. That is in accord with the Instruction now delivered to the Tribunal, as well as with the formidable Oath, made in reference to the afore-men- tioned subject.

We are, also, going now to write, as is obligatory upon us, to those God-loving Bishops just now alluded to by the Glorious Theodosius.

Now let the Letter, which the Illustrious man made mention of, be received and read.

That is in accord with the Instruction now delivered to the Tribunal, as well as with the formidable Oath, made in reference to the afore-men- tioned subject. We are, also, going now to write, as is obligatory upon us, to those God-loving Bishops just now alluded to by the Glorious Theodosius. Now let the Letter, which the Illustrious man made mention of, be received and read.

That is, the Copy of the Syriac Letter which Ibas wrote to Bishop Maris, or Mares, the Persian. This very celebrated Epistle, which formed for a lengthened period the subject matter of a great Controversy in the Church that only terminated, in the following century, with the Condemnation of the Three out of the Fifteen xeg@adAaa or Chapters, about Theodore of Mopsuestia, Theodoret of the City of Cyrus, and Ibas, will be found in Latin and Greek in parallel Columns 241 and 242 of the 7th Volume of Mansi’s “ Conciliorum omnium amplissima Collectio,” accompanied by the valuable Notes of Baluze, the first of which informs us that “ Tres “‘istius fragmenti editiones habemus, istam nimirum, aliam inter acta “ Concilii Quinti, tertiam in libro sexto Facundi.”

Details, also, both interesting and abundant, in relation to this Letter, may be met with in the history of the Controversy about the Three Chapters, as given by Fleury and other ecclesiastical historians, as well as much information about Ibas himself found in connection with the Vth (Ecumenical Council. Taken in its entirety the Epistle may be justly regarded as being capable of interpretation of a double and opposite character, the Orthodox party seeing in it an exposition of their doctrinal views and the Heterodox a confir- mation of theirs. This Council or Brigandage of Ephesus we shall soon see condemned it and its Author, although Ibas had been acquit- ted at the Synodical Assembly held at T'yre-Berytus-Tyre in the spring of the same year in which that Council took place, whilst some Bishops of the Great Cécumenical Council of Chalcedon held in 451 A.D. pro- nounced Ibas and his Epistle to be Orthodox,

(@) TRANSLATION OF THE LETTER WHICH WAS WRITTEN BY THE VENE RABLE IBAS TO MARIS, THE PERSIAN. —Soon after the beginning (IBas says) :-—

But we have taken pains to make known, in a brief manner, to that clear discernment of yours which recognizes great things through small ones, the events that have so lately taken place here. Besides, we know that, when we write to your Piety, what interests us is brought to the knowledge of those who dwell in your country, through your inde- fatigable efforts.

Now, those Scriptures which have been granted (to us) by God have not suffered the least alteration.

The following is, of course, an English Version of the aforesaid Document. The actual letter which Ibas wrote to Maris was in Syriac. That was again, doubtless, translated into Greek and so formed part of the Original Acts, now lost, of this Ephesine Synod. That Greek one, with the rest of those Acts, was again rendered into Syriac by our Scribe, of whom see his own note at the end of A in Vol. I, and its translation at the end of A in this Vol.

So, I make beginning of my account by those Words in which you are fully conversant, (those of Scriptare).

A controversy has arisen, since your Piety: was here, between those two men—Nestorius and Cyril —who have written against each other blasphemous statements, occasioning scandal to those who hear them. For, Nestorius stated, in his discourses, as also your Piety well knows, that “the Blessed Mary “is not the Mother of God.” Accordingly, many have considered him as belonging to the Heresy of Paul of Samosata, who affirmed that Christ was a mere man. Cyril, however, while aiming to refute the affirmations of Nestorius, has been found to fall into the Dogma of Appollinarius, seeing that he himself has written in a similar way, (affirming) that “ God, the Word, became Man,” so that there could (in that case) be no distinction between The “Temple and Him Who dwells in it.” For, he has written Twelve Chapters, as also, I think, your

1. If any man confess not that Emmanuel is truly God, and conse- quently the Holy Virgin, Mother of God (since by her, according to the flesh, was conceived the Word of God Who became flesh) ; let him be anathema.

u. If any man confess not that the Word which proceeds from God the Father is united to the flesh hypostatically, and that with His flesh He makes but One only Christ, Who is both God and Man ; let him be anathema.

1. If any one, after confessing the reason, divide the hypostases of the only Christ, joining them indeed together, but only by a connection of dignity, authority, or power, and not by a real union ; let him be anathema.

iv. If any attribute to two persons, or to two hypostases, the things which the Apostles and the Evangelists relate, as spoken concerning Christ by the Saints or by Himself, and apply some to a man conceived of sepa-

Piety knows, in which (he says) “there is One Na- “ture constituting the Divinity and the Humanity “of our Lord Jesus Christ,” and that “we ought ‘not, (so he says), to distinguish between expressions “ which our Lord made in reference to Himself and “those which the Evangelists (made) in reference to “iim.” But, how impious such statements are, your Piety will, even before we can declare it, have been quite persuaded. For, how can this—“ Jn the

rately, as external to the Divine Word (as avOparw rapa Tov éx Ocov ASyov idiKGs voovmérw), and others (such as he deems worthy of God) solely to the Word proceeding from the Father; let him be ana- thema.

” But, how impious such statements are, your Piety will, even before we can declare it, have been quite persuaded. For, how can this—“ Jn the

vy. If any dare to say that Christ isa Man Who bears God within him (Geopépov avOpwrov) instead of saying that He is God indeed, as only Son, and Son by nature,—inasmuch as the Word was made flesh, and partook of flesh and blood, even as we ; let him be anathema.

vi. 1f any dare to say that the Word proceeding from God the Fa- ther is the God or Lord of Jesus Christ, instead of confessing that the same is entirely both God and Man,—since, according to the Scriptures, the Word was made flesh ;—let him be anathema.

vu. lf any man say that Jesus as man was possessed by (évypyyo- Oa) God the Word, and clothed with the glory of the Only Son, as if He were not identical with Him; let him be anathema.

vin. If any dare to say that the Man assumed (avaAypOévra) by the Word ought, along with the Word, to be glorified and adored and called God, as if the one existed within the other (for this is the notion suggested by the perpetual repetition of the phrase a/ong with ), instead of honouring Emmanuel with one entire adoration, and rendering to Him one entire glorification,—forasmuch as the Word was made flesh ;—let him be anathema.

1x. If any say that our Lord Jesus Christ was glorified by the Holy Ghost, as having received from Him a power of acting against unclean spirits and working miracles upon men, which was foreign to Himself, instead of saying that the Spirit by which He worked them belonged to Him essentially (cdcov avrov) ; let him be anathema.

x. Holy Scripture says (Heb., ii, 1) that Jesus Christ was made the High Priest and Apostle of our Faith, and that He offered Himself for us to God the Father as a sweet-smelling sacrifice (Eph., v, 2) ; if any man, therefore, say that since the time when our High Priest and Apostle was made flesh and man like us, He is not the Word of God

“beginning was The Word’—be taken to refer to The Temple which was born of Mary? or, this— “Thou hast made Him a little lower than the An- ““gels’t—be spoken of the Divinity of the Only Begotten? It is thus that the Church expresses her- self, as your Piety, also, has from the beginning, taught, and has allowed yourself to be confirmed by the definition of the Blessed Fathers in Her Divine teaching:—Two Natures,—One Power,—One Person, —the Same Who is the Only Son, the Lord Jesus Christ.

In consequence of this controversy, the Victorious and Gracious Emperors gave order to the Arch- bishops to (proceed to, and) assemble (in Synod) at, the City of Ephesus, and that, before them all, the controversy of Nestorius and Cyril, should be adju- dicated upon. Before, however, all the Bishops, who were summoned to assemble, could reach Ephe- sus, Cyril arrived first; and, having previously

but a man born of a woman, as if this man were a different person from the Word; or if any say that Christ offered the sacrifice for Himself, instead of saying that it was solely for our sakes, (for He Who knew no sin (2 Cor., v, 21) stood in no need of any sacrifice); let him be ana- thema.

x1. If any man confess not that the flesh of the Lord gives life, and belongs essentially (i5/av) to the Word Himself Who proceeds from the Father, and attribute it to another who is only joined to Him in respect of dignity, or by virtue of a divine indwelling, instead of saying that it gives life because it belongs essentially to the Word, Who has the power of quickening (Cwoyovety) all things ; let him be anathema.

xu. If any man confess not that the Word of God suffered according to the flesh, was crucified according to the flesh, and was the first-born among the dead,—forasmuch as He is Life, and giveth life, as God ;— let him be anathema.

gained the ear of them all, he pre-occupied them with poison that is wont to blind the minds of (even) the wise. But he took occasion, from the hatred (enter- tained) by him towards Nestorius, to do so: and, be- fore the God-loving Archhishop John could arrive at the Synod, they deposed Nestorius from the Episcopate, without a trial and without an investi- gation. But, after two days from this Deposition, we arrived at Ephesus; and, as soon as we learnt that, in the act of Deposition, which was decreed by them, they adopted, and confirmed, and assented to, the Twelve Chapters written by Cyril, just as if they were consonant with, while they are in reality adverse to, The True Faith, all the Bishops of the East deposed Cyril, and decreed Excommunication against those other Bishops who assented to the Chapters.t After this breach of (Canonical) order, each returned to his own City. Nestorius, however, by reason of the hatred entertained to- wards him by his own City and its Magnates, was unable to return thither; and the Synod of the East, remained, excommunicating the Bish- ops who communicated with Cyril. Conse- quently, there was much bitterness among both parties, and Bishops were in contention with Bishops, and people with people; and that which is written, in fact, received its fulfilment:—‘“ A man’s enemies

That is, in the body of the sentence pronounced upon Nestorius at the General Council of Ephesus in 431 A.D.

“will be those of his own household.” Hence, too, arose many detracting remarks against us, among the unbelievers and the heretics; for, none ventured either to go from City to City, or from one country to another; but each pursued his neighbour as his enemy. Many persons, likewise, who had not God before their eyes, assuming, as a pretext, zeal on be- half of the Churches, eagerly took the opportunity to manifest by act that hatred they secretly enter- tained in their hearts. Such was, for instance, the TYRANT? of our Metropolis, a person not un- known to you, who, under pretext of the Faith, not only wreaked his revenge on the living, but on those likewise who had departed to the Lord, amongst whom is the Blessed Theodore,{ that preacher of the

{ This is the great Scholar of Diodorus of Tarsus, the bosom friend of the affectionate Chrysostom, and the learned but mistaken Divine, who was the real Father of Nestorianism. A clever and thoughtful Disser- tation about him and modern thought—in which, however, I cannot hold with all the writer advances—appears in No. 1 of Vol. I of the Church Quarterly Review. Asseman says of him:— Theodorus patria Antiochenus, dignitate Mopsuestie in Cilicia Episcopus, apud Syros, maximé Nestorianos per excellentiam jaca2S, hoc est, Commen- tator sev Interpres dictus, quia multis in sacram Scripturam commentariis inclaruit, gui licet ab eco homine profecti (inquit Renaudotius Tom. 2, Liturg. Orient., pag. 622) cujus fides corrupta erat opinionibus illis, quas Nestorius publicavit, ipsis Orthodoxis non contemnendi visi sunt adeo ut Catenis graecis multa illorum fragmenta occurrant. Auditores habuit Nestorium et Theodoretum, qui Lib. v. Hist. Eccl., cap. vi, hoc Ma- gistrum suum Theodorum encomio exornat, fotius Ecclesia doctor, et qut adversus omnes hareticorum catervas strenue decertavit : in plurimos ta= men ipse errores delapsus, maximé Pelagianorum et Nestorianorum, quo-

Truth, that Doctor of the Church, who, not in his life-time only, stopped the mouth of Heretics with The True Faith, but (has done so), also after his death, by leaving to the Sons of the Church spiritual armoury in his writings. (Now) he, who ex- ceeds everybody in audacity, has openly in the Church dared to anathematize him (Theodore) who, out of zeal for God, not only led back his own City from Error to The Truth, but who has also instructed by his teaching Churches that are afar off: and, as

regards his writings, there was everywhere a great search for them, not on account of their being alien and adverse to The True Faith, (for, certainly, whilst he (Theodore) was living, he constantly eulogized him, and used to read his writings), but because of the enmity he had secretly entertained towards him on his having reprehended him in Synod openly. While all this mischief was going on between them, and each one “ walking in his own way,” as it is written, our adorable God, Who, in His mercy, is at all times solicitous for His Holy Churches, stirred up the heart of our faithful Emperor to send a great and distin- guished man of his own Palace, in order to oblige the Holy and God-loving Bishop of the East,+ Mar John, to be reconciled to Cyril, whom he had deposed from the Episcopate. Then, after having received the let- ters of the Emperor, he (John) despatched the revered and God-loving Paul, Bishop of Emesa, with letters to Alexandria, sending by him, at the same time, (a Confession of) the True Faith, and commanding him to communicate with Cyril, if Cyril should assent to This Faith and anathematize those who affirm that the Divinity suffered, as well as those who aftirm that there is (Only) One Nature of the Divinity and of the Humanity. But the Lord, Who is ever concerned for His Holy Church which was redeemed (purchased) by His Blood,{ had willed the subduing the heart of the Egyptian,|| so that he

Acts, xiv, 16. + Or “The Lord John” of Antioch. Acts, xx, 28. || That is, Cyril of Alexandria.

might be able, without trouble or objection, to assent to and receive The Faith and anathematize all those whose belief is at variance with That Faith.

So, after they (John and Cyril) had communicated together, the controversy disappeared and peace arose upon the Church, and now the schism has ceased in it and peace reigns as heretofore.

Now, what the God-fearing Archbishop (John) wrote, and the reply which he received from Cyril— these letters 1 have attached to this one, which I dispatch to your Piety, so that, when you have read them, you can make known to all those our Breth- ren whom you consider lovers of peace, that the controversy is composed and the middle wall of en- mity broken through, and those who so inordinately exalted themselves against the quick and dead, have become abashed, apologizing for their folly and teaching the very opposite to their former Doctrine. For, no man ventures (now) to affirm that there is One Nature (only) of the Divinity and the Human- ity (of Christ), but men (openly) avow The Temple and Him Who dwells in it to be the One (Only) Son Jesus Christ.

Now this Letter I have written to your Piety out of the great affection I have for you, being well assured that your Holiness, by night and by day, occupies yourself in the Doctrine of God (Divine Learning), in order that you may be of service to the

This writing, which has just been read, is, as also you have learnt, a copy of the Letter; for, this the Deposition of the Glorious Count makes evident. How, then, can it be received as authentic and de- posited among the (Documentary) Acts, in order to its being notified to the God-loving Bishops already named?

‘This letter appears in the Accusation we have preferred against Ibas, and the accused himself recog- nized it as his own. The Acts of Berytus are wit- ness of it. Those Acts were drawn up in the presence of the Judges who were given to us by the grace and order of the Emperor. Amongst these Judges was the Pious Bishop Uranius who has asserted, and does still assert, that [bas has acknow- ledged himself the Author (of this Letter). There are other persons here who were present at Berytus when it was read—they know that it was (written) by Ibas; I beg them, therefore, to make their Depositions.

@ Or it may be rendered thus:—There is distinct proof as regards Ibas, who was accused by us, that this is a copy of the Letter, and he (1bas) acknowledged it to be his own : and this is on the credibility of the (Documentary) Acts, which there, at the City of Berytus, were drawn up in the presence of those persons, who, by the grant and order of the Emperor, were assigned to us as Judges, one of whom was the Venerable Bishop Uranius, who bore then, and still now bears, witness that it (the Letter) was acknowledged by him (Ibas) to be his own. ‘There are, too, here (present) other persons ascertained at that time to be there (at Berytus), who are assured of the same fact (viz.), that it was shown and read as his own; and I request of them to make their depositions,

If, at the investigation (into the affair) instituted at the City of Berytus, in the presence of the God- loving Bishops who were granted as Judges by the divine Commands, the copy was shown of the Let- ter, which has just now been read, in the presence of these same Pious Bishops, and was acknowledged by the Venerable Ibas to be authentic, as coming from himself, (then), according to the instruction of the Venerable Samuel, let those parties who are ac- quainted (with this fact) certify us of it.

), that it was shown and read as his own; and I request of them to make their depositions,

I was there (at Berytus) when [bas owned, in my presence, that the letter was his, by saying—“ I ac- knowledge it to be so;” and I have believed this to be the case up to the present day; and, if the Em- peror were to decree and order me to be cut in pieces, I should still believe it to be so.

(b) Evxocius, Presbyter, said:— At the City of Berytus I heard the Venerable Bishop Uranius affirm that Ibas owned it (the letter)

to be his, and that of this his letter that is a copy which has been (just now) named; and so I believe.

I also heard the Holy Bishop Uranius, at the City of Berytus, say that Ibas acknowledged the

so. He said, too:—“‘If I were killed and if the “Emperor commanded me to die,’—I should still believe it was so, and not otherwise.

I heard Ibas make this avowal—“ From the “authentic letter of mine is that copy (taken),” which was produced and read before the Judges at Berytus.

(ec) EKusxsivs, Deacon, said:— I heard Ibas say—‘‘ They exhibited a copy of my

“letter; and, immediately on their beginning to read “it, I acknowledged it to be mine.”

(f) Evxocius, Priest, said:— I was not, indeed, inside (the Judgment Hall), but outside, when I heard Ibas say—‘“ The copy of the

Ibas wrote a letter here, (in which he said)— “‘(My) enemies and accusers produced this letter I “wrote several years ago to Maris, the Persian; then “they began reading it, and, immediately on their “beginning to read it, I acknowledged it to be the “copy of a letter that had been written by me.” And all the clergy know this.

It may possibly be Banius or Bianzus. The word is very indistinct in the original MS. The word put thus, Baiv[u]s, is best, perhaps.

Maronius, the Deacon, read to us the letter of Ibas, which asserts: ‘‘ My enemies and accusers have “ presented a copy of the Letter which was written by “me to Maris, the Persian :” as Ibas himself admit- ted also at Berytus that the Letter was his.

(¢) Fuavivs Tuomas: Junian Cueraas, Count of the First Rank and Judge, said :—

These circumstances that refer to the copy of the Letter have been sufficiently elucidated in their Depositions, by the Venerable Clergy, made this day according to the Instruction (Petition) which the Glorious Count Theodosius has, on behalf of the

All this will be notified to the Illustrious, Noble, and Exalted Authorities.

I will, likewise, write what is obligatory on my part to those persons whom the God-fearing Bishops mentioned ; for, we could not possibly contemn such formidable Adjuration, as we have just now heard.

NOW, AFTER THESE DOCUMENTS HAD BEEN READ AT EPHESUS, THE HOLY SYNOD SAID :—

“These proceedings are well accomplished. He ‘“(Dioscorus) is the crown of the whole Synod.” The Hoty Syvop said :—

“ These things pollute our ears—they are fit (only) ‘for Heathens! Spare our ears—these things “ought not to be spoken. Spare our ears—spare “ our souls (pity us)—spare (peace to) the Orthodox. “Let Ibas be burnt in the middle of the City~-let “Tbas be burnt in the middle of the City of Anti- “ och—let Ibas be burnt for the correction of others. “These things not even have Demons spoken—these “things not even Pharisees have said-—these things “not even the Jews have given expression to. , “Such language befits the Heathen—this is lan- “guage worthy of Satan—thus (speak) those who “do not believe in God. The Devils (proclaimed) “owned Christ to be God—-Ibas has not: Devils “are much more modest (pious) than Ibas: the “Devils owned Christ to be the Son of God—Satan ‘is more modest than Ibas. The Tempter is more

The same repeated superscriptions, as Hoffman remarks, indicate that the Acts were interrupted with these words in several places.

“modest than Ibas—Ibas is the disgrace of the “whole world. Let Ibas be burnt together with “those who are of his opinions---let [bas be burnt “with those who support him. Whoever does not “hate Ibas is a Demon—whoever loves Ibas re- “sembles Satan—whoever does not hate Ibas is not “ Orthodox—whoever loves Ibas is a Nestorian— “whoever would not condemn [bas to the fire is not “Orthodox. Satan cares for the blasphemy of Ibas. “We pray you, O Emperors! put to death Ibas. “We pray you, O Emperors! let Ibas be burnt “‘alone—let this be done for an example to Heretics. “Let Ibas be burnt in Antioch. Rid us of one man “and deliver the (whole) world—make one to burn, “and deliver many. Nestorius and Ibas should be “burnt together—let Nestorius and lbas be burnt “in the middle of Antioch. Exile is of no use— “exile damages the City. Nestorius and Ibas “should be burned together. Exile is nothing to “them. Nestorius has gained by exile—exile for “them is nothing. Nestorius and Ibas ought to be “burnt together! Satan and his Son to the fire “both together. Patriarch! help the Orthodox— “do thou cast out all these. Let none remain of

(n) Ditoscorus, Bishop of Alexandria, said :— Do you not perceive what this Demon (really)

126 THE SECOND SYNOD OF EPHESUS “God; for, how could God be what he was not ?’4

“To the Patriarchs! many years !—Dioscorus and “Cyril have confirmed The Faith of the Fathers,— “the Patriarchs many years!—the Orthodox many “-vears !”

“That you do not shout of yourselves alone. But “itis the Holy Ghost Who exclaims in you.. It is “the Christ that Ibas persecutes.”

The Hoty Syvop said :— “ All the world knows thy Faith— Dioscorus is a “personage unique in the world.”

’4

“To the Patriarchs! many years ! —Dioscorus and “Cyril have confirmed The Faith of the Fathers,— “the Patriarchs many years! —the Orthodox many “-vears ! ”

“That you do not shout of yourselves alone. But “itis the Holy Ghost Who exclaims in you.. It is “the Christ that Ibas persecutes. ”

The Hoty Syvop said :— “ All the world knows thy Faith— Dioscorus is a “personage unique in the world. ”

And, when Eutoatus, Presbyter of Edessa, entered and repeated something well known, which had taken place at Antioch, the Hoty Synop cried out “We request that that may be stated in writing—

(1) Droscorus, Bishop of Alexandria, said :— Is it your pleasure that that which has been spoken should be put in writing or not ?

{ Or, “(But) how could he become God, (except) by becoming “what he was not ?” {| Or, “ Long live the Patriarchs,”

“ We all request this—that it should be stated in “writing. We ask this-—that what he (Eulogius) “stated, he should state in writing. It concerns the “Faith. It should be stated in writing. It ought “to be put down in writing. It ought to be made “known to the Emperor. It ought to be made “known to the Gracious Emperor. It ought to be “made known to the Orthodox Emperor. The Faith “is in peril—it should be stated in writing. We, “the Orthodox, desire that it may be stated in wri- “ ting. The Christ is insulted—let it be stated “in writing. Away with the Heretic—turn out the “ Heretic—eject those who are the adversaries of “Christ. You have received the full authority—(so) “turn out the Heretic.”

Give silence to the Synod ; for, it is written that “the words of the wise should be listened to in si-

After the reading to the Assembly of the Depositions, collected by Cherzas, according to the formal instructions given him, and containing nothing but the old Charges of Heresy, bad habits, &c., which had been set aside in the trial at Tyre-Berytus, had been heard by it in silence, that assembly, conscious as many of them, and privy as not many less, must have been to the designs and objects of the Eutychian party, on the one hand applauded Dioscorus as “the Crown of the Synod,” as “ the Defender of the Faith,” as “a person unique in the world,” whilst on the other, we see, they gave utterance to such maledictions, duly (i.e., by Monophysite hands) preserved in these Acts, as the multitude belonging to the City of Edessa did not venture to give vent to. If this be a correct view, “ O ‘Tempora! O Mores!’ might Mons. Martin, in his thought- ful Etude, well exclaim.

“lence.” Do not make a disturbance. Give not occasion to the Heretics (to accuse us)—I know it is your God-loving affection ; for, rest assured that that impels Bishops, and Clergy, and Laity to speak on behalf The Faith, but still order must rule here.

If this be a correct view, “ O ‘Tempora! O Mores! ’ might Mons. Martin, in his thought- ful Etude, well exclaim. “lence. ” Do not make a disturbance. Give not occasion to the Heretics (to accuse us)—I know it is your God-loving affection ; for, rest assured that that impels Bishops, and Clergy, and Laity to speak on behalf The Faith, but still order must rule here.

After the occurrence of much mischief and sad troubles in the Church of Edessa, occasioned by the Venerable Bishop Ibas, in consequence of matters relating to The Faith and to other transactions in the Church—as plundering of the Sanctuary and the rest—we, all of us who lived in that City, became profoundly distressed, not knowing to whom to resort (for redress) about the matter; but, after having deliberated on what it was obligatory upon us to do, we proceeded and addressed ourselves to the Holy Archbishop Domnus and submitted to him specified counts (or heads of indictment). We were, however, advised, by certain inhabitants of the City of Antioch, well known for their correct faith, not to raise any subject having relation to The Faith before him who occupied the Throne of Antioch. For, they said, in particular, you would, if you did so, lose altogether the expenses (or resti- tution relating to them) you will incur in sustain- ing the Charge of the plundering the Sanctuary and the rest. Now, when we thought over this, and felt assured that those heads referring to the (complaint of)

Eccles., chap. ix, part of verse 17, “The words of wise men are “heard in quiet.” Eng. Version.

of Sacrilege would suffice for the riddance of our City of Ibas, we concluded on urging no complaint relating to The Faith.

Subsequently, on the occasion of a Gracious and Orthodox Edict (caxpa) being published in the City of Antioch the Great, on the Sunday we went into the (worshipping) Assembly, feeling desirous, according +0 custom, of joining it which was held.in the Church, where we found a vast number of people, among whom were mixed certain Readers belonging to the Clerks of Antioch and some of those who are termed Lecticari.

The Holy Archbishop Domnus was presiding, and, seated near him, was the Venerable Bishop Theodoret. And we heard there such shoutings as these—‘“ Cast “out the Edict: nobody believes in (by) a Decree.” Taking cognizance of this, again we did not venture to speak of, or discourse upon, any matter touching The Faith, but we mooted only the five Counts (of Indictment), one of which was that of the pillaging the Sanctuary (Sacrilege).

Now, although we convicted Ibas before the God- fearmg Archbishop Domnus of having melted down the Vessels of the Sanctuary amounting to 200lbs. ef silver, and although he had proclaimed, in the Church of the Metropolis of Edessa, that, who- ever felt disposed, might contribute to the Redemp- tion (of the Captives) and, by taking part in the matter, would be doing a good work; although we proved that he had withdrawn, also, from this capital

sum a Loan of nearly 500lbs., and that he had, too, received from the Treasurer two Chests and one Bag which amounted, according to what the Treasurer himself had stated, to 6,000 Denars—all which sums he (Ibas) declared he had sent away and (therewith) redeemed the Captives, whilst we proved that he sent only 1,000 (golden) Darici, which he owned to be the case, whereby he was found to have perjured himself (lied on Oath)—yet, when we urged that (for these criminal acts) he ought to receive punishment, we discovered that nobody replied a word to us on the matter, but, (on the contrary, we found) that in everything the Archbishop Domnus supported him, affirming that it was in his administrative power to act as he did.

And when we appealed to the Holy Canons, and for two days asked for them to be read, and prayed for a judgment in pursuance of what those Canons prescribe, we were not deemed worthy of a reply. So we there and then made a Statement to this effect.

Whereas the Holy Vessels have been melted down, and (whereas) 1,500 Denars have been col- lected as the income for (or as offerings made by) Widows and Orphans and women, and in sums almost

4 Another translation of this piece is here subjoined— This is the Statement (request) we made at Antioch. Please (to consider) : That the sacred Vases have been melted down, that fifteen hundred Dinars have been collected by means of direct taxation ; about a hundred and fifty Loumé received from the hands of Widows, of Orphans, and

(every time) amounting to 50 and 100 Lumin, and have been, too, received fromthe Treasurer, whilstthere were sent, for the Redemption of the Captives only 1,000 Denars, those Captives to be redeemed being Monks and Nuns, who, the Monks, have been obliged to minister to Idols and to worship them with the barbarous Arabs, and the Nuns forced to become harlots and to stand in the squares (Halls) (for all that is the custom among the Bar- barians),—-whereas Ibas has received the payment (for their redemption), and deposited it at his Brother Eusebius’s house—Do you judge what you consider right upon this question.

Now, when this Statement had been made by me, and we were not deemed worthy of any reply, except that two of us were deposed in their absence, who, becoming alarmed on seeing the dexterity in this busi- ness and the expenses brought to bear against us, repaired to the Gracious Emperor, but those (other) two of us, who remained to sustain the trial as complainants in those five heads, were excommu- nicated.

Women ; that six thousand Dinars have been taken from the Treasurer 5 that they have only sent for the ransom of the Captives one thousand Dinars, although the Captives were Monks and Nuns ; and that, besides, these Monks found themselves constrained to serve the Idols adored by the Barbarian Arabs, while the Nuns were obliged to become Courtezans and to stand in the public place: these are, indeed, the customs of the barbarians ; that Ibas received all these sums and that his Brother Euse- bius has kept them.

We have been released from this excommunication by your prayers, since the matter touching The Faith has been seen into by the Holy Bishops —LEustathius, Photius, and Uranius.

After having gone thence (from Antioch) we turned to the Synod at Constantinople, to which we submitted the very same complaints against Ibas. We addressed ourselves, also, to the Gracious Em- peror who, regardful of our distress, asked us—“ For “what reason did you not deal with this head touch- “ing The Faith before omnus, the Archbishop of “ Antioch ?”

After having remained silent, and refusing to go from one thing to another, (for, we set our face to- wards Ibas), we were obliged, in the presence of the whole Court in the Apostolic Church of the Holy John, to declare that “we have our suspicions of “him.” He, therefore, asked—“ Whence is this pre- “text of suspicion?” And we were obliged to teil him—for, how was it possible to dissimulate before so great a Lord of the world, who upholds Ortho- doxy—that “ Whilst in Church was seated Arch- “bishop Domnus, andafter the Edict of your Clemency “aoainst Nestorius, and against Irenzeus, who was “ Bishop of the City of Tyre, had been published (there), we entered the Church and heard certain “men shouting out—‘ Throw out the Edict : ‘nobody “believes in (by) a Decree’-—without our observing ‘anybody to remonstrate with them, so that such ne- “ oligence (silence) only encouraged them the more.”

For this reason the Emperor, touched by our misfortune, despatched us to those already spoken of, (viz.,) the Holy Bishops, Photius and Eustathius and Uranius: and it was before them that those transactions were negotiated, the (record of) which has been read before your Holy Synod.

In an historical point of view, this Deposition of Eulogius is highly important and valuable, and, including the particulars referred to therein, deserves a separate Dissertation, which however would be too long to insert in these notes. Not to mention words already explained, it may

suffice to remark upon the following ones. The word 152} on p05; ]. 22, means the necessary charges or expenses, forming the debitum, and

Tpdtacs {so}m in p-86, 1.20 would be si/ver libre, but not | sdbass |{So.sScus,

and the 1354 et » “is Uncle by

“the Father’s side.”? Eusebius was the Brother of Ibas, named in A twice.

Not to mention words already explained, it may

suffice to remark upon the following ones. The word 152} on p05; ]. 22, means the necessary charges or expenses, forming the debitum, and

Tpdtacs {so}m in p-86, 1. 20 would be si/ver libre, but not | sdbass |{So. sScus,

and the 1354 et » “is Uncle by

“the Father’s side. ”? Eusebius was the Brother of Ibas, named in A twice.

Let the Holy Bishops Photius, and Eustathius, and Uranius declare what they are cognizant of in the affair about Daniel.

TSince that time, I have forgotten, whilst the God-fearing Bishop Eustathius has had exact know- ledge of, what was discussed. I, therefore, request of your Piety to ask kim to afford distinct informa- tion on the subject.

Let the God-fearing Bishop Eustathius, supplying the forgetfulness of the God-fearing Photius, and affording an explanation of his view (of the case) and his (formal) Statement, tell us what he knows of the affair relating to Dantel.

“iele,”’ &c. Our Acts do not give us the decision come to on the matter, however, on that occasion.

{ Thus, perhaps: “ Because from the time (that has elapsed), I have “ forgotten the matters under discussion; but the God-fearing Eusta- “ thius knows them exactly. -” In this short speech we have a happy instance of the difference between, Mao, sciens, and, Measo, ro- gans. 'The distinction, with a difference of meaning, in the word De- position, which so often occurs in this English Version, has not been pointed out, it being thought unnecessary.

“Supplying the forgetfulness,” and “explaining his view.” comasc is act. parte, governing Dws3Z, and the Greek of it was no doubt

been mooted with respect to Jbas, the Venerable Clergy of the City of Harran preferred7 a complaint against Daniel, their Bishop, on the ground of the disgracefulness of his morals. We made full en- quiry, therefore, into that matter. For, he was accused (in open court) to his face, and so clearly convicted that he himself explicitly (by his own word) confessed it, although he tried by (using) much sophistry to explain the matter away. When, then, we were deliberating upon his Deposition, but in consequence of the sanctity (or nearness) of the (Lent) Fast, delayed doing this, because, living in

Epunvetwr, whilst {SScSo seems to be Pael part. of Xs, actively gov- erning wasog and agrees with, maalgimo}. The particle p> intro- duces here, as constantly in Syriac, what were simply participles in Greek. The expression waadog LAScSo is harsh, as usually {Aso is inserted in the sense of supplying ¢4e place of something, but no other sense seems possible here.

{| Or, “began an agitation against Daniel.” In p. 103, lL. NASA Rog is 1s narratio in its original sense. In |. 17, the word }Zo pole is feditas, and ]32099 morum :— “wickedness of his morals.” It seems mere chance that WY is also in Syriac {joae, as also that

tias egit, laudavit, confessus est. Confitendi notionem ibi habet, verbo frequentissimam, cum «> construitur, e.g., Matth., x, 32, to which add Matth., vii, 23, and Apoc., ili, 5. See p. 368 on the word (Ips).

Here we have an instance of Castell’s correctness. From this verb, too,