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bishops dashing against bishops in every city, and peoples rising up against peoples and, just like the Symplegades, striking one another down, so that one could see them, in a frenzy of mind, putting their hands to unholy deeds and foolishly insulting the emperors' images. From the Ecclesiastical History, concerning those who held the opinions of Dioscorus: For he had come to such a point of audacity, that he removed the names of the blessed shepherds who had been there from the sacred diptychs and tyrannically tore down and burned their images. From the same history, concerning the heretic who succeeded to the throne of Constantinople after Macedonius: This unholy man, when going into the assemblies, would order the sacred houses to be inspected, and if he found Macedonius not depicted in an icon anywhere, if he did not tear it down, he would not celebrate the liturgy. From the same history, concerning Julian and Timothy {also called Aelurus}: Some of those who rejoice in disturbances introduce this Julian to Timothy the bishop, having been appointed by the aforementioned Macedonius, and for what reason he was appointed. Having quickly brought him in through his attendants, in the presence of the civil magistrates in the episcopal palace, he was forcing [them] to subject the acts of the synod in Chalcedon to anathema. But the old man, begging by the painted icons of the deceased priests Flavian and Anatolius, the archbishops in Constantinople, through whom the synod in Chalcedon obtained its authority, cried out: "If you are not willing to abandon anathematizing the acts of the said holy synod, [you must] erase the images of the bishops and from the sacred diptychs <...>" From Chrysostom, from the [homily] on Saint Flavian of Antioch: And the crowd showed itself for what it is; for using irrational impulse as their general, they rushed against the imperial images and statues, and having thrown them down, they dragged them through the marketplace. For madness drove their minds to rage and anger blinded their sober reasoning. From the same discourse, from the Patriarch Flavian to Theodosius the Great, the emperor: We have sinned, O emperor; we do not hide the sin, of which creation itself accuses us. We do not deny the madness with which we raged against your images, or rather against ourselves, but as condemned men we await your love for mankind. And again from the same, from Saint Flavian: Do not destroy so many images for one bronze image. Do not shatter so many divine creations for one bronze-cast creation that can be easily melted down. From the same Chrysostom, that of the Old and New [Testaments] there is one lawgiver, and on the priest's garment: I have come to love even wax-poured painting, filled with piety; for I saw an angel in an image pursuing hordes of barbarians and barbarian tribes being trampled underfoot, and David speaking the truth: "Lord, in your city you will despise their image." From Saint Basil, from the encomium on the forty holy martyrs: Come now therefore, let us bring them into our midst through remembrance and make the benefit from them common to those present, displaying to all, as in a picture, the heroic deeds of the men. For both chroniclers and painters make known the exploits of war, the former adorning them with speech, the latter engraving them on tablets, and both have incited many to courage. For what the narrative of history presents through hearing, this, painting shows in silence through imitation. From Saint Gregory Nazianzen, from the poems: Either do not teach, or teach by your way of life, Do not with one hand draw near, and with the other push away. You will have less need of speaking if you do what you must. A painter teaches more with his depictions. A paraphrase of the same: If, he says, you do not teach by your way of life, do not teach by word, so that you do not drive away those whom you draw by word, because you do not have a good way of life; for doing what is necessary, this is perfect action and word

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προσρηγνυμένων καθ' ἑκάστην πόλιν ἐπισκόπων ἐπισκόποις δήμων τε δήμοις ἐπανισταμένων καὶ μονονουχὶ συμπληγάδαις, κατακοπτόντων ἀλλήλους, ὥστε ἰδεῖν φρενῶν ἐκστάσει ἀνοσίως ἐγχειρεῖν καὶ τὰς βασιλέων ἀφρόνως ὑβρίζειν εἰκόνας. Τῆς ἐκκλησιαστικῆς ἱστορίας, περὶ τῶν τὰ ∆ιοσκόρου φρονούντων· Εἰς τοσοῦτον γὰρ ἐληλύθει τῆς τόλμης, ὥστε καὶ τὰ τῶν ἐκεῖ γεγονότων μακαρίων ποιμένων ὀνόματα τῶν ἱερῶν διπτύχων ἀνεῖλε καὶ τὰς αὐτῶν εἰκόνας καθεῖλε κατακαύσας τυραννικῶς. Τῆς αὐτῆς ἱστορίας, περὶ τοῦ διαδεξαμένου τὸν θρόνον Κωνσταντινουπόλεως μετὰ Μακεδόνιον αἱρετικοῦ· Οὗτος ὁ ἀνόσιος ἐν ταῖς συνάξεσιν ἀπερχόμενος τοὺς σεπτοὺς οἴκους ἀναθεωρεῖσθαι κελεύων, εἴ που μὴ γεγραμμένον ἐν εἰκόνι εὕρισκε Μακεδόνιον, ταύτην εἰ μὴ καθεῖλεν, οὐκ ἂν ἐλειτούργει. Τῆς αὐτῆς ἱστορίας, περὶ Ἰουλιανοῦ καὶ Τιμοθέου {τοῦ καὶ Αἰλούρου}· Τοῦτον τὸν Ἰουλιανὸν γνωρίζουσί τινες τῶν ταῖς ταραχαῖς χαιρόντων Τιμοθέῳ τῷ ἐπισκόπῳ ὑπὸ τοῦ προλεχθέντος Μακεδονίου συγκροτη θέντα, καὶ δι' ἣν αἰτίαν συνεκροτεῖτο. ∆ιὰ τῶν ὑπηρετουμένων αὐτῷ θᾶττον παρενέγκας παρόντων καὶ πολιτικῶν ἀρχόντων ἐν τῷ ἐπισκοπείῳ ἠνάγκαζε τὰ τῆς ἐν Χαλκηδόνι συνόδου ἀναθέματι ὑποβαλεῖν. ∆εόμενος δὲ ὁ γέρων ταῖς εἰκόσι τῶν κατοιχομένων ἱερέων Φλαβιανοῦ καὶ Ἀνατολίου τῶν ἀρχιεπισκόπων ἐν Κωνσταντινουπόλει κεχρωματισμένων, δι' ὧν ἡ ἐν Χαλκηδόνι σύνοδος τὸ κῦρος ἐκτήσατο, ἐκραύγαζεν· «Εἰ μὴ θέλετε ἀφήσειν τὰ τῆς λελεγμένης ἁγίας συνόδου ἀναθεματίσαι, τὰς τῶν ἐπισκόπων εἰκόνας καὶ τῶν ἱερῶν διπτύχων ἀπαλεῖψαι <...>« Τοῦ Χρυσοστόμου ἐκ τοῦ εἰς τὸν ἅγιον Φλαβιανὸν Ἀντιοχείας· Καὶ ὁ ὄχλος ἐδείχθη τοῦτο, ὅπερ ἐστίν· ἀλόγῳ γὰρ χρησάμενοι ὁρμῇ στρατηγῷ ὥρμων κατὰ τῶν βασιλικῶν εἰκόνων καὶ στηλῶν καὶ καταβαλόντες ταύτας ἔσυρον διὰ τῆς ἀγορᾶς. Ἡ γὰρ μανία τὰς φρένας ἐλύττησε καὶ τοὺς σώφρονας λογισμοὺς ἐτύφλωσεν ὁ θυμός. Τοῦ αὐτοῦ λόγου ἐκ τοῦ πατριάρχου Φλαβιανοῦ πρὸς Θεοδόσιον τὸν μέγαν βασιλέα· Ἡμάρτομεν, ὦ βασιλεῦ· οὐ κρύπτομεν τὴν ἁμαρτίαν, ἧς καὶ ἡ κτίσις κατηγορεῖ. Οὐκ ἀρνούμεθα τὴν μανίαν, ἣν κατὰ τῶν σῶν εἰκόνων ἐμάνημεν, μᾶλλον δὲ καθ' ἑαυτῶν, ἀλλὰ τὴν φιλανθρωπίαν ὡς κατάκριτοι περιμένομεν. Καὶ πάλιν τοῦ αὐτοῦ ἐκ τοῦ ἁγίου Φλαβιανοῦ· Μὴ διαφθείρῃς τοσαύτας εἰκόνας διὰ μίαν εἰκόνα χαλκῆν. Μὴ συντρίψῃς τοσαῦτα πλαστουργήματα θεῖα δι' ἓν χαλκότυπον πλαστούργημα δυνάμενον χωνευθῆναι ῥᾳδίως. Τοῦ αὐτοῦ Χρυσοστόμου, ὅτι παλαιᾶς καὶ καινῆς εἷς ὁ νομοθέτης, καὶ εἰς τὸ ἔνδυμα τοῦ ἱερέως· Ἐγὼ καὶ τὴν κηρόχυτον γραφὴν ἠγάπησα εὐσεβείας πεπληρωμένην· εἶδον γὰρ ἄγγελον ἐν εἰκόνι στίφη βαρβάρων διώκοντα καὶ πατούμενα βαρβάρων φῦλα καὶ τὸν ∆αυὶδ ἀληθεύοντα· «Κύριε, ἐν τῇ πόλει σου τὴν εἰκόνα αὐτῶν ἐξουδενώσεις.» Τοῦ ἁγίου Βασιλείου εἰς τὸ ἐγκώμιον τῶν ἁγίων τεσσαράκοντα μαρτύρων· ∆εῦρο δὴ οὖν, εἰς μέσον αὐτοὺς ἀγαγόντες διὰ τῆς ὑπομνήσεως κοινὴν τὴν ἀπ' αὐτῶν ὠφέλειαν τοῖς παροῦσι καταστησώμεθα προδείξαντες πᾶσιν, ὥσπερ ἐν γραφῇ, τὰς τῶν ἀνδρῶν ἀριστείας, ἐπεὶ καὶ πολέμων ἀνδραθήματα καὶ λογογράφοι καὶ ζωγράφοι διασημαίνουσιν, οἱ μὲν τῷ λόγῳ κοσμοῦντες, οἱ δὲ τοῖς πίναξιν ἐγχαράττοντες, καὶ πολλοὺς ἐπ' ἀνδρείαν ἐπήγειραν ἑκάτεροι. Ἃ γὰρ ὁ λόγος τῆς ἱστορίας δι' ἀκοῆς παρίστησι, ταῦτα γραφικὴ σιωπῶσα διὰ μιμήσεως δείκνυσιν. Τοῦ ἁγίου Γρηγορίου Ναζιανζοῦ ἐκ τῶν ἐπῶν· Ἢ μὴ διδάσκειν ἢ διδάσκειν τῷ τρόπῳ, Μὴ τῇ μὲν ἕλκειν, τῇ δ' ἀπωθεῖσθαι χεροῖν, Ἧττον δεήσῃ τοῦ λέγειν πράττων, ἃ δεῖ. Γραφεὺς διδάσκει τὸ πλέον τοῖς ἐκτύποις. Τοῦ αὐτοῦ μετάφρασις· Ἐάν, φησί, τῷ τρόπῳ οὐ διδάσκῃς, μὴ δίδασκε τῷ λόγῳ, ἵνα μή, οὓς ἕλκῃς τῷ λόγῳ, τούτους διὰ τὸ μὴ ἔχειν τρόπον χρηστὸν ἀποδιώκῃς· πράττων γάρ, ἅπερ χρή, αὕτη ἡ ἀρτία πρᾶξις καὶ λόγος