vacant faith was finally occupied by the missionaries of Julian of Halicarnassus,* who, in Egypt, their common exile, had been vanquished by the arguments or the influence of his rival Severus, the Monophysite patriarch of Antioch. The Armenians alone are the pure disciples of Eutyches, an unfortunate parent, who has been renounced by the greater part of his spiritual progeny. They alone persevere in the opinion, that the manhood of Christ was created, or existed without creation, of a divine and incorruptible substance. Their adversaries reproach them with the adoration of a phantom; and they retort the accusation, by deriding or execrating the blasphemy of the Jacobites, who impute to the Godhead the vile infirmities of the flesh, even the natural effects of nutrition and digestion. The religion of Armenia could not derive much glory from the learning or the power of its inhabitants. The royalty expired with the origin of their schism; and their Christian kings, who arose and fell in the thirteenth century on the confines of Cilicia, were the clients of the Latins and the vassals of the Turkish sultan of Iconium. The helpless nation has seldom been permitted to enjoy the tranquillity of servitude. From the earliest period to the present hour, Armenia has been the theatre of perpetual war; the lands between Tauris and Erivan were dispeopled by the cruel policy of the Sophis; and myriads of Christian families were transplanted to perish or to propagate in the distant provinces of Persia. Under the rod of oppression, the zeal of the Armenians is fervid and intrepid; they have often preferred the crown of martyrdom to the white turban of Mahomet; they devoutly hate the error and idolatry of the Greeks; and their transient union with the Latins is not less devoid of truth, than the thousand bishops whom their patriarch offered at the feet of the Roman pontiff† The Catholic or patriarch of the Armenians resides in the monastery of Ekmiasin, three leagues. Armenians. (L'Art de vérifier les Dates, p. 35.) [Religious persecution drove the Armenians to revolt and facilitated the Persian conquest of the country. Chosroes promoted their separation from the Greek church; and under his sanction, Nierses, their first bishop or Catholicus, held a synod at Thriven in 536, by which the Monophysite system was confirmed and the council of Chalcedon anathematized. (Neander. 4. 271).-ED.] *The sentiments and success of Julian of Halicarnassus may be seen in Liberatus (Brev. c. 19), Renaudot (Hist. Patriarch. Alex. p. 132-303), and Assemannus. (Bibliot. Orient. tom. ii. Dissertat. de Monophysitis, c. 8, p. 286.)

See a remarkable fact of the twelfth century in the History of

from Erivan. Forty-seven archbishops, each of whom may claim the obedience of four or five suffragans, are conse. crated by his hand; but the far greater part are only titular prelates, who dignify with their presence and service the simplicity of his court. As soon as they have performed the liturgy, they cultivate the garden; and our bishops will hear with surprise, that the austerity of their life increases in just proportion to the elevation of their rank. In the fourscore thousand towns or villages of his spiritual empire, the patriarch receives a small and voluntary tax from each person above the age of fifteen; but the annual amount of six hundred thousand crowns is insufficient to supply the incessant demands of charity and tribute. Since the beginning of the last century, the Armenians have obtained a large and lucrative share of the commerce of the East: in their return from Europe, the caravan usually halts in the neighbourhood of Erivan; the altars are enriched with the fruits of ther patient industry; and the faith of Eutyches is preached in their recent congregations of Barbary and Poland.*

V. In the rest of the Roman empire, the despotism of the prince might eradicate or silence the sectaries of an obnoxious creed. But the stubborn temper of the Egyptians maintained their opposition to the synod of Chalcedon, and the policy of Justinian condescended to expect and to seize the opportu nity of discord. The Monophysite church of Alexandriat was

Nicetas Choniates (p. 258). Yet three hundred years before, Photius (Epistol. 2, p. 49, edit. Montacut.) had gloried in the conversion of the Armenians-λατρεύει σήμερον ὀρθοδόξως. *The travelling Armenians are in the way of every traveller, and their mother-church is on the high road between Constantinople and Ispahan: for their present state, see Fabricius (Lux Evangelii, &c., c. 38, p. 40-51), Olearius (1. 4, c. 40), Chardin (vol. ii. p. 232), Tournefort (lettre 20), and, above all, Tavernier (tom. i. p. 28-37. 510-518), that rambling jeweller, who had read nothing, but had seen so much and so well. [For the superstition, ignorance, and attempted reform of the present Armenians, see Layard, Nineveh and Babylon, p. 47. 392. 405-7. In one of their churches a rude picture represents "a victorious St. George blowing out the brains of a formidable dragon, with a bright brass blunderbuss."-ED.]

The history of the Alexandrian patriarchs, from Dioscorus to Benjamin, is taken from Renaudot (p. 114-164,) and the second tome of the Annals of Eutychius. [Clinton, in his chronology of these patriarchs (F. R. ii. p 544-548), has critically corrected the dates and col

torn by the disputes of the corruptibles and incorruptibles; and on the death of the patriarch, the two factions upheld their respective candidates.* Gaian was the disciple of Julian, Theodosius had been the pupil of Severus: the claime of the former were supported by the consent of the monks and senators, the city and the province; the latter depended on the priority of his ordination, the favour of the empress Theodora, and the arms of the eunuch Narses, which might have been used in more honourable warfare. The exile of the popular candidate to Carthage and Sardinia inflamed the ferment of Alexandria; and, after a schism of one hundred and seventy years, the Gaianites still revered the memory and doctrine of their founder. The strength of numbers and of discipline was tried in a desperate and bloody conflict; the streets were filled with the dead bodies of citizens and soldiers; the pious women ascending the roofs of their houses, showered down every sharp or ponderous utensil on the heads of the enemy; and the final victory of Narses was owing to the flames with which he wasted the third capital of the Roman world. But the lieutenant of Justinian had not conquered in the cause of a heretic; Theodosius himself was speedily, though gently removed; and Paul of Tanis, an orthodox monk, was raised to the throne of Athanasius. The powers of government were strained in his support; he might appoint or displace the dukes and tribunes of Egypt; the allowance of bread which Diocletian had granted, was suppressed, the churches were shut, and a nation of schismatics was deprived at once of their spiritual and carnal food. In his turn the tyrant was excommunicated by the zeal and revenge of the people; and none except his servile Melchites would salute him as a man, a Christian, or a bishop. Yet such is the blindness. of ambition, that, when Paul was expelled on a charge of murder, he solicited, with a bribe of seven hundred pounds of gold, his restoration to the same station of hatred and ignominy. His successor Apollinaris entered the hostile. city in military array, alike qualified for prayer or for battle.

lated the narratives of John Malalas, Theophanes, Victor Tununensis, Nicephorus, Liberatus, and others; and he has attentively examined Pagi and Renaudot, and supplied some omissions.—ED.]

Liberat. Brev. c. 20-23. Victor. Chron. p. 329, 330. Procop. Anecdot. c. 26, 27

His troops under arms, were distributed through the streets : the gates of the cathedral were guarded, and a chosen band was stationed in the choir, to defend the person of their chief. He stood erect on his throne, and throwing aside the upper garment of a warrior, suddenly appeared before the eyes of the multitude in the robes of patriarch of Alexandria. Astonishment held them mute; but no sooner had Apollinaris begun to read the tome of St. Leo, than a volley of curses, and invectives, and stones, assaulted the odious minister of the emperor and the synod. A charge was instantly sounded by the successor of the apostles; the soldiers waded to their knees in blood, and two hundred thousand Christians are said to have fallen by the sword; an incredible account, even if it be extended from the slaughter of a day to the eighteen years of the reign of Apollinaris. Two succeeding patriarchs, Eulogius* and John,† laboured in the conversion of heretics, with arms and arguments more worthy of their evangelical profession. The theological knowledge of Eulogius was displayed in many a volume, which magnified the errors of Eutyches and Severus, and attempted to reconcile the ambiguous language of St. Cyril with the orthodox creed of pope Leo and the fathers of Chalcedon. The bounteous alms of John the eleemosynary were dictated by superstition, or benevolence, or policy. Seven thousand five hundred poor were maintained at his expense; on his accession, he found eight thousand pounds of gold in the treasury of the church; he collected ten thousand from the liberality of the faithful; yet the primate could boast in his testament, that he left behind him no more than the third part of the smallest of the silver coins.

Eulogius, who had been a monk of Antioch, was more conspicuous for subtlety than eloquence. He proves that the enemies of the faith, the Gaianites and Theodosians, ought not to be reconciled; that the same proposition may be orthodox in the mouth of St. Cyril, heretical in that of Severus; that the opposite assertions of St. Leo are equally true, &c. His writings are no longer extant, except in the extracts of Photius, who had perused them with care and satisfaction, Cod. 208. 225-227. 230. 280. See the life of John the eleemosynary by his contemporary Leontius, bishop of Neapolis in Cyprus, whose Greek text, either lost or hidden, is reflected in the Latin version of Baronius (A.D. 619, No. 9; A.D. 629, No. 8). Pagi (Critica, tom. ii. p. 763) and Fabricius (1. 5, c. 11, tom. vii. p. 454), have made some critical observations.

VOL. V.

T

The churches of Alexandria were delivered to the Catholics, the religion of the Monophysites was proscribed in Egypt, and a law was revived which excluded the natives from the honours and emoluments of the state.

A more important conquest still remained, of the patri. arch, the oracle and leader of the Egyptian church. Theodosius had resisted the threats and promises of Justinian. with the spirit of an apostle or an enthusiast. "Such," replied the patriarch, "were the offers of the tempter when he shewed the kingdoms of the earth. But my soul is far dearer to me than life or dominion. The churches are in the hands of a prince who can kill the body; but my_conscience is my own; and in exile, poverty, or chains, I will steadfastly adhere to the faith of my holy predecessors, Athanasius, Cyril, and Dioscorus. Anathema to the tome of Leo and the synod of Chalcedon; Anathema to all who embrace their creed! Anathema to them now and for evermore! Naked came I out of my mother's womb, naked shall I descend into the grave. Let those who love God, follow me and seek their salvation." After comforting his brethren, he embarked for Constantinople, and sustained, in six successive interviews, the almost irresistible weight of the royal presence. His opinions were favourably entertained in the palace and the city; the influence of Theodora assured him a safe conduct and honourable dismission; and he ended his days, though not on the throne, yet in the bosom of his native country. On the news of his death, Apollinaris indecently feasted the nobles and the clergy; but his joy was checked by the intelligence of a new election and while he enjoyed the wealth of Alexandria, his rivals reigned in the monasteries of Thebais, and were maintained by the voluntary oblations of the people. A perpetual succession of patriarchs arose from the ashes of Theodosius; and the Monophysite churches of Syria and Egypt were united by the name of Jacobites and the communion of the faith. But the same faith, which has been confined to a narrow sect of the Syrians, was diffused over the mass of the Egyptian or Coptic nation; who almost unanimously rejected the decrees of the synod of Chalcedon. A thousand years were now elapsed since Egypt had ceased to be a kingdom, since the conquerors of Asia and Europe had trampled on the ready necks of a people, whose ancient wisdom and

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