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wish, to look down upon the performance of the rites below. From these the empress also, when attending at the festivals, witnesses the ceremony of the sacred mysteries. But the eastern and western arches are left vacant,1 without anything to interrupt the imposing aspect of so vast dimensions. There are also colonnandes under the before-mentioned galleries, forming, with pillars and small arches, a termination to so vast a structure. But in order to convey a more distinct idea of this wonderful fabric, I have thought proper to set down in feet, its length, breadth, and height, as well as the span and height of the arches, as follows:-The length from the door facing the sacred apse 2 where are performed the rites of the bloodless sacrifice, to the apse, is one hundred and ninety feet: the breadth from north to south is one hundred and fifteen feet: the depth from the centre of the hemisphere to the floor is one hundred and eighty feet: the span of each of the arches is [sixty-six]3 feet: the length, however, from east to west is two hundred and sixty feet; and the range of the lights seventy-five feet. There are also to the west two other noble colonnades, and on all sides unroofed courts of elaborate beauty. Justinian also erected the church of the holy Apostles, which may dispute the first place with any other. In this the emperors and the bishops are usually interred. I have thought fit thus to take some notice of these and similar matters.

1 By these words Evagrius sets forth the difference between the columns in the different parts of the church of Saint Sophia. For he says, that the columns which were at the right and left side of the church, that is, at the north and south, had galleries or chambers laid upon them, out of which the faithful might behold the sacred mysteries which were celebrated at the altar. But the columns which were placed at the east and west ends upheld no gallery. Vales.

2 He means the eastern part of the church; which, because the whole structure was a Tholus, must have been almost semi-circular, or, made in the form of a shell; or to speak more technically, had an apsidal termination.

3 In all the original MSS. there is an omission here; the number 66 is supplied by Christophorson, Hanmer, and other editors.

Sozomen says the same in the close of his second book of Ecclesiastical history. But neither he nor Evagrius affirm that it was peculiar to the Constantinopolitan bishops, that they, in like manner as were the emperors, should be buried in the church of the Apostles; but they speak in general concerning the bishops. Indeed Nicephorus (book viii. sub fin.) expressly states that not only the Constantinopolitan, but other bishops also, who for sanctity of life had excelled others, were interred there. For it often

CHAP. XXXII.-PARTIALITY OF JUSTINIAN FOR THE BLUE

FACTION.

JUSTINIAN was possessed by another propensity, of unequalled ferocity; whether attributable to an innate defect of his disposition, or to cowardice and apprehensions, I am not able to say. It took its rise from the existence of the faction among the populace distinguished by the name "Nica."1 He appeared to favour one party, namely, the Blues, to such an excess, that they slaughtered their opponents at mid-day and in the middle of the city, and, so far from dreading punishment, were even rewarded; so that many persons became murderers from this cause. They were allowed to assault houses, to plunder the valuables they contained, and to compel persons to purchase their own lives; and if any of the authorities endeavoured to check them, he was in danger of his very life: and it actually happened that a person holding the government of the East, having chastised some of the rioters with lashes, was himself scourged in the very centre of the city, and carried about in triumph. Callinicus also, the governor of Cilicia, having subjected to legal punishment two Cilician murderers, Paul and Faustinus, who had assaulted and endeavoured to despatch him, suffered impalement, as the penalty for right feeling and maintenance of the laws. The members

of the other faction having in consequence fled from their homes, and meeting with a welcome nowhere, but being universally scouted as a pollution, betook themselves to waylaying travellers, and committed thefts and murders to such an extent, that every place was filled with untimely deaths, robberies, and every other crime. Sometimes also, siding with the other faction, Justinian put to death in turn their opponents, by surrendering to the vengeance of the laws those whom he had allowed to commit in the cities equal outrages with barbarians. Neither words nor time would suffice for a minute detail of these transactions. Thus much will, however, serve for a conception of the remainder.

happened that bishops, either sent for by the emperors, or making a journey to the imperial city on account of ecclesiastical affairs, ended their lives there. Thus in the times of Anastasius, Alcissus and Gajanus died at Byzantium, and are recorded to have been buried in one sepulchre. Vales.

See above, ch. 13.

CHAP. XXXIII.-BARSANUPHIUS THE ASCETIC. THERE lived at that season men divinely inspired and workers of distinguished miracles in various parts of the world, but whose glory has shone forth everywhere. First, Barsanuphius, an Egyptian. He maintained in the flesh the exercise of the spiritual life, in a certain seat of contemplation near the town of Gaza, and succeeded in working wonders too numerous to be recorded. He is also believed to be still alive, enclosed in a chamber, although for fifty years and more from this time he has not been seen by any one, nor has he partaken of any earthly thing. When Eustochius, the president of the church of Jerusalem, in disbelief of this account, had determined to dig into the chamber where the man of God was enclosed, fire burst forth and nearly consumed all those who were on the spot.

CHAP. XXXIV.-SIMEON THE MONK.

THERE lived also at Emesa, Simeon, a man who had so completely unclothed himself of vain-glory as to appear insane to those who did not know him, although filled with all wisdom and divine grace. This Simeon lived principally in solitude, affording to none the means of knowing how and when he propitiated the Deity, nor his time of abstinence or eating. Frequently, too, on the public roads, he seemed to be deprived of self-possession, and to become utterly void of sense and intelligence, and entering at times into a tavern, he would eat, when he happened to be hungry, whatever food was within his reach. But if any one saluted him with an inclination of the head,' he would leave the place angrily and hastily, through reluctance that his peculiar virtues should be detected by many persons. Such was the conduct of Simeon in public. But there were some of his acquaintances, with whom he associated without any assumed appearances. One of his friends had a female domestic, who, having been debauched and become pregnant by some person, when she was urged by her owners to name the individual, said that Simeon had

1 The laity were wont to bow their heads, not only before the bishops and presbyters, but before the monks also, to receive their blessing. A remarkable instance of this practice is extant in Sozomen, b. viii. ch. 13.

secretly cohabited with her and that she was pregnant by him; that she was ready to swear to the truth of this statement, and, if necessary, to convict him. On hearing this, Simeon assented, saying that he bore the flesh with its frailties; and when the story was universally spread, and Simeon, as it seemed, was deeply disgraced, he withdrew into retirement, as if from feelings of shame. When the woman's time had arrived, and she had been placed in the usual position, her throes, causing great and intolerable sufferings, brought her into imminent peril, but the birth made no progress. When, accordingly, they besought Simeon, who had come thither designedly, to pray for her, he openly declared that the woman would not be delivered before she had said who was the father of the child: and when she had done this, and named the real father, the delivery was instantaneous, as though by the midwifery of truth.

He once was seen to enter the chamber of a courtesan, and having closed the door, he remained alone with her a considerable time; and when, again opening it, he went away looking round on all sides lest any one should see him, suspicion rose to so high a pitch, that those who witnessed it, brought out the woman, and inquired what was the nature of Simeon's visit to her and continuance with her for so long a time. She swore that, from want of necessaries, she had tasted nothing but water for three days past, and that Simeon had brought her victuals and a vessel of wine; that, having closed the door, he set a table before her and bid her make a meal, and satisfy her hunger, after her sufferings from want of food. She then produced the remains of what had been set before her.

Also at the approach of the earthquake which visited Phoenicia Maritima, and by which Berytus, Byblus, and Tripolis especially suffered, raising a whip in his hand, he struck the greater part of the columns in the forum, exclaiming, "Stand still, if there shall be occasion to dance." Inasmuch

as none of his actions were unmeaning, those who were present carefully marked which were the columns he passed by without striking them. These were soon afterwards thrown down by the effects of the earthquake. Many other things he also did which require a separate treatise.

CHAP. XXXV.-THOMAS THE MONK.

Ar that time lived also Thomas, who pursued the same mode of life in Cole-Syria. On occasion of his visiting Antioch, for the purpose of receiving the yearly stipend for the support of his monastery, which had been assigned from the revenues of the church in that place, Anastasius, the steward of the church, struck him on the head with his hand, because he frequently troubled him. When the bystanders manifested indignation, he said that neither himself should again receive nor Anastasius pay the money. Both which things came to pass, by the death of Anastasius after an interval of one day, and by the departure of Thomas to the unfading life, on his way back, in the sick hospital at the suburb of Daphne. They deposited his body in the tomb appropriated to strangers: but, after the subsequent interment of two others, his body was found above them, an extraordinary wonder, proceeding from God, who bore testimony to him even after his death; for the other bodies were thrown to a considerable distance. They report the circumstance to Ephraemius, in admiration of the saint. In consequence, his holy body is transported to Antioch, with a public festival and procession, and is honoured with a place in the cemetery, having, by its translation, stopped the plague which was then visiting the place. The yearly festival in his honour the sons of the Antiochenes continue to celebrate to our time with great magnificence. Let me now, however, return to my subject.

CHAP. XXXVI.-ACCOUNT OF A MIRACLE IN THE PATRI

ARCHATE OF MENAS.

WHEN Anthimus, as has been already mentioned,1 was removed from the see of the imperial city, Epiphanius succeeds to the bishopric; and after Epiphanius, Menas, in whose time also occurred a remarkable prodigy. It is an old custom in the imperial city, that, when there remains over a considerable quantity of the holy fragments of the immaculate body of Christ our God, boys of tender age should be fetched from among those who attend the schools, 1 See above, b. iv. ch. 11. 2 E

[EVAGRIUS.]

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