Church History 7.21–7.29

About this time the head of John the Baptist, which Herodias had asked of Herod the tetrarch, was brought to Constantinople. It is said to have been found among monks of the Macedonian heresy, who had first lived in Jerusalem and later moved to Cilicia. In the reign before this, when Mardonius, a eunuch who was chief of the imperial household, reported it, Valens ordered it to be brought to Constantinople. Those sent for this put it on a public carriage and conveyed it. But when they came to Panteichium, a place in the territory of Chalcedon, the mules drawing the carriage would go no further, although the grooms threatened them and the driver goaded them hard with the whip. When they accomplished nothing, and it seemed to everyone, and to the emperor himself, that the thing was strange and divine, they deposited this sacred head at the village of Cosilaus; for it happened to be nearby and was the property of this Mardonius. About this time, moved either by God or by the prophet himself, the emperor Theodosius came to this village. When he wished to take the relic of the Baptist, they say that only Matrona opposed him, who was a holy virgin, and its servant and guardian followed her. Since she resisted with all her strength, they did not think it right to use force; but he begged and entreated her to allow it. When she reluctantly yielded, thinking the ruler’s attempt would come to nothing, as had happened in the time of Valens, he wrapped the casket in which it lay in his purple robe and went back with it, and placed it before the city of Constantinople at the place called the Hebdomon, raising there a very great and most beautiful temple to God. Though he often pressed Matrona and promised her favours, he did not persuade her to change her belief; for she was of the Macedonian heresy. Yet Vincent, a presbyter who shared her belief and likewise tended the coffin of the prophet and served there as priest, followed at once and entered into communion with those of the catholic church; having sworn, as those who hold Macedonius’s views say, never to change from their belief, but finally declaring openly that if the Baptist chose to follow the emperor, he too would communicate with him, differing in nothing. He was a Persian by race; and when, in the reign of Constantius, persecution overtook the Christians in Persia, he fled with Addas his cousin and came to the Romans. He was enrolled in the clergy and advanced to the rank of presbyter; while Addas married, did great service to the church, and left a son, Auxentius, a man most faithful concerning the Divine and zealous for his friends, of harmonious life, fond of learning, and widely informed in what has been recorded by the Greeks and by the church writers; moderate in character, though well connected with the emperor and his court and holding a distinguished office in the imperial service. Of him there is much talk among the most renowned monks and good men who had experience of him. Matrona lived in the village of Cosilaus until her death; she lived very reverently and chastely, as leader of holy virgins, of whom I have learned that many still survive, bearing a character worthy of Matrona’s training.

Theodosius, governing the eastern empire in peace, was busy with these things and served the Divine very diligently. Meanwhile it was announced that the emperor Valentinian had perished by hanging. It was said that this death was contrived for him through the eunuchs of his bedchamber by others in the palace and by Arbogast, the commander of his troops, because they found the young man taking after his father in his rule and angry at many of the things they wished. Others think that he became his own murderer, since in the heat of youth he was attempting some things he should not and was being prevented, and for this reason did not think life worth living, because as emperor he was not allowed to do what he wished. They say, however, that this youth seemed exceedingly worthy of rule for his bodily nobility and the excellence of his kingly manners, and that, being high-minded, he would have surpassed his father in justice had he reached manhood. Such as he was, he died thus. A certain Eugenius, not sound concerning the doctrine of the Christians, leapt into the rule and put on the insignia of empire. He thought he would hold his enterprise securely, led on by the words of men who promised to know the future by certain sacrifices, inspection of livers and observation of the stars. Many other Roman officials were zealous in these things, and Flavian, then prefect, a man of letters who seemed prudent in civic affairs, and who moreover reckoned that he knew the future exactly by his science of every kind of divination. By this above all he persuaded Eugenius to prepare for war, maintaining that the empire was fated for him, that victory would follow in the battle, and a change in the religion of the Christians. Eugenius, beguiled by these hopes, gathered a very great army and occupied in advance and guarded the gates toward Italy which the Romans call the Julian Alps, as having a single passage in a narrow pass, fenced on each side by sheer, very high mountains. Theodosius, considering how the war against him would turn out, and whether he should march against him or wait for him to come, resolved to take as his counsellor about this John, the monk in the Thebaid, who, as was said before, was then most celebrated for his knowledge of the future; and he sent Eutropius, one of the palace eunuchs who was faithful to him, to Egypt, to bring him if possible, or, if he declined, to learn what should be done. Eutropius came to John but did not persuade him to come to the emperor. Returning, he reported that John said that the emperor would win the war, overthrow the usurper, and after the victory depart this life in Italy. The end showed both to be true.

Meanwhile, because of the needs of the war, the officials whose concern this was decided to exact from the taxpayers something more than the usual taxes. At this the people of Antioch in Syria rioted, threw down the statues of the emperor and of his wife, tied them with rope and dragged them about, uttering the insulting cries that an angry multitude naturally utters. When he resolved to destroy many of the Antiochenes, the multitude was terror-struck at the mere report; and ceasing from their madness, they repented, and as though the evils announced were already present, groaned and wept and besought God to soften the ruler’s anger, using certain mournful songs in their litanies. Then Flavian, bishop of the Antiochenes, going as an envoy for the citizens while the emperor was still angry, persuaded the young men who used to sing at the imperial table to sing the psalms of the Antiochenes’ litanies; at which, it is said, the emperor, melted to kindness, was overcome by pity, at once cast out his anger and was reconciled to the city, wetting with his tears the cup he happened to be holding. They say that on the night before the day on which the riot took place, a phantom of a woman was seen, enormous in size and fearful to behold, running about high in the air through the streets of the city and lashing the air with a harsh-sounding whip, like those with which men busy with such spectacles rouse the beasts to fury. So some avenging demon stirred up the riot by design. And much bloodshed would have followed had not the emperor checked his anger, respecting from piety the priestly supplication.

When his preparations for the war were ready, he proclaimed his younger son Honorius emperor; for he had already elevated Arcadius. Leaving both in Constantinople, he hastened with his armies from the East to the western empire, and a multitude of allies from the barbarians along the Ister followed him. It is said that as he was leaving Constantinople and reached the seventh milestone, he prayed to God in the church there, which he had built in honour of John the Baptist, and asked that the outcome of the war might be favourable to himself, his army and all the Romans, and called on the Baptist as his ally. Having prayed thus, he came to Italy. Attacking the Alps, he took the first guard posts. When he had passed the summit of the pass and was at the descent, he saw the plain full of cavalry and infantry, and not far behind him many of the enemy on the summit of the mountain, keeping still for the time. When his vanguard had passed and engaged those in the plain, a fierce and doubtful battle began. While the enemy army was still surrounding him, reckoning that he had come into the power of men, and that not even those who wished could save him if those at his back who held the ridge attacked, he fell face down on the ground and prayed with tears. And God heard him at once, as the outcome showed. For the commanders of those posted about the summit sent some men and announced that they would be his allies, if they were to be held in honour by him. When he looked for paper and ink and found none, he took a writing tablet that one of those standing by happened to have, and wrote down for them a distinguished and suitable rank in the army, which they would have from him if they fulfilled their promise. On these terms they went over to the emperor. While neither side had yet given way, and the battle in the plain was still evenly balanced on both sides, an extraordinary wind, such as we have never heard of before, struck the enemy in the face and broke up their ranks. The arrows and javelins thrown against the Romans, as if striking something resistant, it turned back on the bodies of those who threw them; and it snatched the shields from their hands and rolled them against them with rubbish and dust. Stripped of their arms, most were killed at once; others, saving themselves for a little by flight, were taken not long after. Eugenius, running to the emperor’s feet, begged to be spared; and while he was entreating, his head was cut off by one of the soldiers. Arbogast, fleeing after the battle, became his own executioner. It is said that at the time this battle was being fought, in the temple of God at the Hebdomon, where the emperor had prayed when he set out, a demoniac, lifted up into the air, reviled John the Baptist and reproached him with having had his head cut off, and cried out: “You are defeating me and plotting against my army.” Those who happened to be there, astonished — as was natural, since there was great eagerness about the war to hear and tell any news — wrote down the day; and not long after they learned from those who took part in the battle that the events of the war had taken place on it. Such is the account.

After the overthrow of Eugenius the emperor came to Milan and went to the church to pray. When he was at the doors, Ambrose, the bishop of the city, met him, took hold of his purple robe in front of the crowd, and said: “Stop. For a man profaned by sin, with hands unjustly stained with blood, may not, before repentance, cross the threshold of the sanctuary or share in the divine mysteries.” The emperor, admiring the priest’s boldness, became thoughtful and turned back, stung by repentance. The occasion of the sin was this. When the charioteer of Butheric, then commander of the soldiers in Illyricum, saw Butheric’s cupbearer and made a shameful attempt on him, he was arrested and kept in custody. When a notable horse race was about to be held, the people of Thessalonica demanded that he be released as necessary for the contest; and when they got nothing, they fell into a fierce riot and finally killed Butheric. When this was reported, the emperor fell into immoderate anger and ordered a fixed number of those who happened to be about to be put to death. From this the city was filled with many unjust murders. For strangers who had just put in by sea, or arrived from a journey, were unexpectedly caught; and pitiable sufferings occurred, among them this: a merchant, in place of his two sons who had been seized, offered himself and begged to die while they were saved, offering the soldiers as payment all the gold he had. They, pitying the man’s calamity, accepted his entreaty in place of one of his sons, whichever he should choose; but they said that to release both was not without danger to themselves, since the number would be short. The father, looking at both, wailing and weeping, could not bring himself to choose either, but remained at a loss until they had died, equally overcome by love for each. I have also learned that a good slave at that time gladly let himself be killed in place of his master, who was being led to the slaughter. Since these and other such evils had naturally happened, Ambrose, blaming the emperor, kept him out of the church and put him out of communion. He himself confessed his sin publicly in the church; and during all the time fixed for his repentance he did not use the imperial ornaments, as one in mourning. He also enacted a law that those who carry out the emperor’s orders should defer for thirty days the punishment of those condemned to death, so that in the interval the emperor’s anger might be softened, and, as his wrath abated, room might be made for mercy and repentance. Many things worthy of his priesthood were done by this Ambrose, which, as is natural, are known only to the local people. Of his most notable deeds I have learned this also. It was the custom for the emperors to assemble in the sanctuary, separated by distinction from the bounds of the people. Seeing that this came from flattery or disorder, he appointed as the emperor’s place in church the one in front of the railings of the sanctuary, so that the ruler should have precedence over the people, but the priests should sit before him. The emperor Theodosius approved this excellent tradition, and those after him confirmed it; and we see it kept from then until now. This deed of the man too seems to me necessary to include in my writing as memorable. A pagan, one of the officials, reviled Gratian and called him unworthy of his father; and having been indicted for this, he was condemned to death. As he was being led to punishment, Ambrose came to the palace to plead for him. Since Gratian, through the efforts of those plotting against the man, was busy watching a hunting show of the kind emperors are accustomed to hold for their private pleasure, not a public one, and none of those stationed at the imperial gates would announce him, saying it was not the time, Ambrose withdrew. But coming to the gate by which they brought in the beasts, he slipped in unnoticed; and having entered with the huntsmen, he did not desist, nor yield to the entreaties of Gratian and those about him, until he had there and then wrested from the emperor a saving sentence freeing the man being led to death. He was also very zealous for the keeping of the laws of the church and for the discipline of the clergy under him. Of the many things he accomplished, let me say these, as proof of the freedom of speech he had toward the rulers for God’s sake.

At this time many in many parts of the world were distinguished among the bishops, such as Donatus of Euroea in Epirus. The local people bear witness that he worked many wonders, and above all the killing of the dragon which made its lair about the place called Chamaegephyrae by the highway and carried off sheep, goats, oxen, horses and people. For he came against this beast bearing no sword or spear and having no other weapon; but when it perceived him and raised its head as if to attack, he made the sign of the cross in the air before it with his finger and spat on it. And as it received the spittle into its mouth, it at once fell down dead. As it lay there its size appeared no less than that of the serpents recorded among the Indians. I have learned that the local people dragged it with eight yoke of oxen to the plain nearby and burned it, so that it might not rot and pollute the air and cause a pestilential disease. This Donatus has a notable tomb, a house of prayer that takes its name from him; and near it is a spring of abundant water, which did not exist before, but which the Divine sent up when he prayed. For this place was altogether waterless; and once when he arrived there from a journey, it is said that, as those with him were suffering for lack of water, he dug the earth with his hand and prayed, and that with the prayer abundant water gushed up and has not ceased from that time. Of these things the inhabitants of Isoria, a village of Euroea, where they happened, are witnesses. At this time Theotimus, a Scythian, a man brought up in philosophy, governed the church of Tomi in the other Scythia. The barbarian Huns along the Ister, admiring his virtue, called him the God of the Romans; for they had experienced divine things through him. It is said, at any rate, that once when he was travelling near the barbarians’ country there, they met him coming along the same road toward Tomi. As those with him lamented that they were about to perish, he dismounted from his horse and prayed; and the barbarians, seeing neither him nor his followers nor the horses from which they had dismounted, rode past. Since they often came and did harm to the Scythians, he changed them, savage by nature, to gentleness, entertaining them and showing kindness with gifts. From this a barbarian, supposing him to be rich, plotted to seize him; and having prepared a noose, leaning on his shield as was his custom when parleying with enemies, he raised his right hand and was about to cast the rope at him, to drag him to himself and his people. But in the attempt his hand remained stretched out in the air; and the barbarian was not freed from the invisible bonds until, when the others entreated, Theotimus prayed to God for him. They say that he kept his hair long, as in the dress in which he began to practise philosophy; that his diet was simple; and that he fixed the time for food not by the same hour but by when he was hungry or thirsty. For it was the part of a philosopher, I think, to have even these things for need, not for ease.

About this time Epiphanius was bishop of the metropolis of the Cypriots. Not only his way of life showed him renowned for his virtues, but also the marvels God worked to honour the man while he lived and after his death. For it is said that at his tomb, even now, demons are driven out and certain healings take place — which was not so while he was alive. While he was living they attribute many wonders to him; of those that have come to us, this: being generous to the needy, or to the shipwrecked, or to those otherwise unfortunate, when he had long since spent his own property, he spent freely as was needful the money of the church. And this was very great; for from every side many who had resolved to spend their wealth piously gave it to the church under him while they lived and left it to it when they died; for they trusted that, as one keeping the law and dear to God, he would spend the gifts as they wished. They say, at any rate, that once when little money was left, the steward of the church was angry and blamed him as extravagant; but that even so he did not slacken in his liberality to the needy. When everything had been spent, someone came to the room where the steward was staying and gave him a purse of many gold coins. Since neither the giver nor the sender appeared — and it was naturally strange for an unknown man to present himself to give so much money — then all concluded that the thing was divine. But I wish to relate another story told about him. I learn that it was worked as a wonder by Gregory the wonderful, who long ago governed Neocaesarea, and I quite believe it. But one need not therefore disbelieve that Epiphanius did something similar. For not only Peter the apostle raised a dead man, but also John the evangelist at Ephesus, and the daughters of Philip at Hierapolis; and one can find many God-loving men, of old and now, who have done the same things often. This is what I wish to tell. Two beggars, watching for Epiphanius as he came by and contriving to get more from him, one stretched himself out on the ground and lay as if dead, while the other stood by and wept, as if lamenting the death of his companion, and complaining of his poverty because he could not even bury him. Epiphanius prayed that the man lying there might be at rest, gave what was needed for the burial, and said to the one weeping: “See to his burial, and stop weeping, child. For he will not rise now; what has happened is inevitable, and what is entirely laid down must be borne nobly.” Having said this he passed on. When no one was in sight, the one standing pushed the one lying with his foot, praising him for having imitated death so clearly: “Get up,” he said; “let us spend the day in luxury from your labours.” But when he lay as before, and neither heard him shouting nor felt him shaking him with all his strength, he ran and caught up with the priest, disclosed their trick, and weeping and tearing his hair begged that his companion be raised. Epiphanius urged him not to take what had happened hard, and sent the man away. For God did not undo what had happened — surely, I think, to assure people that those who behave so toward his servants are deceiving him himself, who hears and sees all things.

So much I have learned. From that time Acacius was distinguished among the bishops, having already earlier been entrusted with the episcopate of Beroea in Syria. Other things worthy of record are probably told of him, since he trained from childhood in the monastic life and lived strictly. He gave a proof of the greatest virtue by keeping the episcopal house open at all times, so that strangers and citizens, whoever wished, might see him without fear, whether at mealtime or in sleep. I admire this most; for either he lived so as always to be confident, or, being prepared against the readiness of nature toward vice, he devised this: so that, expecting always to be caught by those who came in suddenly, in continual watchfulness he might not sin in anything he should not, but be occupied with serious matters. At that time the brothers Zeno and Ajax were notable, who formerly practised the philosophic life, not in solitude, but at Gaza by the sea, at the place they call Maiuma. Being most faithful concerning the doctrine, they confessed God bravely, so that they were often cruelly and very harshly maltreated by the pagans. It is said that Ajax married a very beautiful wife, but came together with her only three times in all, and begot three sons; and that after this, having renounced such intercourse with his wife, he lived as a monk; and of his sons he brought up two for divine things and celibacy, and the other for marriage. He governed the church of Botolium with fairness and great distinction. Zeno, renouncing livelihood and marriage while still young, became most diligent in the ministry of God. They say — or rather, we ourselves have seen it — that when he was bishop of the church at Maiuma, already old and about a hundred years of age, he was never late for the morning or evening hymns or any other liturgy of God, unless illness kept him. Living his life in monastic philosophy, he wove linen garments on a single loom, and from this had his necessities and supplied others; and he did not cease from this same work until his death, although he was first in seniority among the priests of the province and presided over the people and the wealth of a very great church. These I have mentioned as an example of the priests of that time; to go through them all would be a task, since most were good; and the Divine bore witness to their lives, readily hearing them when they called and working very many wonders.

Led by such men, the church everywhere brought the peoples and the clergy to concord, virtue and zeal. Not only these things adorned religion, but also Habakkuk, and not long after him Micah, among the earliest prophets, who appeared about this time. The bodies of both, as I have learned, were revealed in a divine vision in a dream to Zebennus, who was then bishop of the church of Eleutheropolis. For the name of the place where Habakkuk was found is Cela, the city formerly called Keila; and Berathsatia is a place about ten stadia from the city, near which was Micah’s tomb, which the local people, not knowing what they were saying, called “the faithful tomb,” naming it Nephsameemana in their ancestral language. These things too, sufficient for the renown of the Christian doctrine, happened under the present reign. After the victory over Eugenius, while the emperor Theodosius was still staying at Milan, he fell ill; and calling to mind at the same time the prophecy of John the monk, he suspected that his end was near. He quickly summoned his son Honorius from Constantinople, and on seeing him when he arrived seemed to be better, so that he even went out to watch a horse race. But suddenly after the midday meal he became ill and ordered his son to complete the show. On the following night he departed this life, in the consulship of the brothers Olybrius and Probinus.