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not to overlook him being insulted and the ecclesiastical order. But for Nectarius, who was very eager for this, it became unattainable, as all the Nicomedians manfully resisted. But John, having deposed him, ordained Pansophius; who had been the tutor of the emperor's wife, and was pious, and moderate and gentle in character, but not agreeable to the Nicomedians. 8.6.7 So, having often formed factions both collectively and with each other, they enumerated the good deeds of Gerontius and the abundant usefulness of his knowledge and his untiring care for all alike, both rich and poor. To these they added his other 8.6.8 virtues, as is natural for those who love someone. And as in times of earthquakes or droughts or some other divine visitations, going about in the streets throughout their own country and in Constantinople, they sang hymns and beseeched God to have him as their bishop. But at last, being compelled, they were rid of the one with 8.6. grief and lamentations, but they received the other with fear and hatred. From that point on, those who had been deposed and their associates accused John, saying that he had become an author of innovation in the churches and had introduced changes to the rights of ordinations contrary to the ancestral laws, and out of grief they also slandered his noteworthy achievements according to the opinions of the many; certainly, they were also indignant at what then happened in the case of Eutropius. 8.7.1 For he, being the chief of the emperor's eunuchs, alone and first of those 8.7.2 we know or have heard of, was honored with the dignity of consul and of father of the emperor. But in his present power, not considering the future and the changes that occur in human affairs, he attempted to drag from the church suppliants of God who were staying there because of him, and especially Pentadia, the wife of Timasius; whom, though he had been a powerful and most formidable general, he punished with perpetual exile to the Oasis in Egypt, bringing an accusation of tyranny against him; but he, either oppressed by thirst, as I learned from some, or fearing lest he might suffer something 8.7.3 worse, was found dead while wandering in the sands there. And at the instigation of Eutropius a law was enacted commanding that no one anywhere should take refuge in a church, and that those who had already fled there should be driven out. But not long after, having insulted the emperor's wife and been plotted against, he himself was the first to transgress the law and, fleeing from the palace, he took refuge in the church as a suppliant; 8.7.4 at which time, as he lay under the holy table, John delivered a brilliant 8.7.4 oration against him, taking down the pride of those in power, and showing the people how none of human affairs is accustomed to remain in the same state. Yet those who were hostile to him slandered this also, saying that when he should have pitied the one whose life was in danger, 8.7.5 he reproached him, trampling on his misfortunes. But Eutropius paid the penalty for this impious attempt by having his head cut off; and the law that had been enacted was completely erased from the public records. 8.7.6 And the church was greatly distinguished, as God had quickly become the avenger of the wrongs against it, and it increased in the services concerning the divine. And at that time the people of Constantinople more eagerly made use of the morning and nocturnal hymns for the following reason. 8.8.1 For since those of the Arian heresy, having been deprived of the churches in the city during the reign of Theodosius, held their services outside the walls, they would first gather at night in the public porticoes and, dividing into groups in the manner of antiphons, they would sing, composing refrains made to suit their own doctrine. And toward dawn, singing these things publicly, 8.8.2 they would go to the places where they also held their services. And they did this on notable feasts and on the first and last day of the week. And finally, they even composed songs for the sake of contention, mixing into their hymns "where are those who say the three are one power" and other such things. 8.8.3 But John, fearing that some of those who attended his church might be led astray by these, in the same manner of the

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μὴ περιιδεῖν αὐτὸν ὑβρισμένον καὶ τὴν ἐκκλησιαστικὴν τάξιν. Νεκταρίῳ δὲ καὶ μάλα τοῦτο σπουδάσαντι γέγονεν ἀνήνυτον πανδημεὶ τῶν Νικομηδέων ἀνδρικῶς ἀντιστάντων. ὁ δὲ ᾿Ιωάννης καθελὼν αὐτὸν ἐχειροτόνησε Πανσόφιον· ὃς παιδαγωγὸς ἐγεγόνει τῆς τοῦ βασιλέως γαμετῆς, εὐλαβὴς δὲ καὶ τὸ ἦθος μέτριός τε καὶ πρᾶος, οὐ μὴν Νικομηδεῦσι καταθύμιος. 8.6.7 στασιάσαντες γοῦν πολλάκις κοινῇ τε καὶ πρὸς ἕκαστον ἀπηριθμοῦντο τὰς Γεροντίου εὐεργεσίας καὶ τὴν ἐκ τῆς ἐπιστήμης ἄφθονον χρείαν καὶ τὸ περὶ πάντας ἐπίσης πλουσίους τε καὶ πένητας ἄοκνον. τούτοις δὲ καὶ τὰς ἄλλας 8.6.8 ἀρετὰς προσετίθεσαν, οἷά γε εἰκὸς φιλοῦντας. καὶ ὡς ἐπὶ σεισμοῖς ἢ αὐχμοῖς ἢ ἄλλαις τισὶ θεομηνίαις περιιόντες ἐν ταῖς ἀγυιαῖς ἀνὰ τὴν πατρίδα τὴν ἑαυτῶν καὶ τὴν Κωνσταντινούπολιν ἔψαλλον καὶ ἱκέτευον τὸν θεὸν ἐπίσκοπον αὐτὸν ἔχειν. τὸ δὲ τελευταῖον βιασθέντες τοῦ μὲν ἀπηλλάγησαν σὺν 8.6. πένθει καὶ ὀδυρμοῖς, τὸν δὲ μετὰ δέους καὶ μίσους ἐδέξαντο. ἐντεῦθεν δὲ οἱ καθαιρεθέντες καὶ οἱ τούτων ἐπιτήδειοι ἐπῃτιῶντο ᾿Ιωάννην, ὡς ἀρχηγὸς νεωτερισμοῦ ταῖς ἐκκλησίαις ἐγένετο καὶ τὰ δίκαια τῶν χειροτονιῶν παρὰ τοὺς πατρίους νόμους ἐκαινοτόμησεν, ὑπὸ δὲ λύπης καὶ τὰ λόγου ἄξια αὐτῷ πεπραγμένα κατὰ τὰς τῶν πολλῶν δόξας διέβαλλον· ἀμέλει τοι καὶ τὸ ἐπὶ Εὐτροπίῳ τότε συμβὰν ἐνεμέσων. 8.7.1 Οὗτος γὰρ μείζων ὢν τῶν βασιλέως εὐνούχων μόνος καὶ πρῶτος ὧν 8.7.2 ἴσμεν ἢ ἀκηκόαμεν ὑπάτου καὶ πατρὸς βασιλέως ἀξίᾳ ἐτιμήθη. ἐπὶ δὲ τῆς παρούσης δυνάμεως οὐκ ἐννοήσας τὸ μέλλον καὶ τὰς συμβαινούσας ἐν τοῖς ἀνθρωπείοις πράγμασι μεταβολὰς ἐπεχείρει τῆς ἐκκλησίας ἀφέλκειν ἱκέτας θεοῦ δι' αὐτὸν ἐνθάδε διατρίβοντας, καὶ μάλιστα Πενταδίαν τὴν Τιμασίου γαμετήν· ὃν στρατηγὸν δυνατὸν καὶ φοβερώτατον γενόμενον εἰς τὴν κατ' Αἴγυπτον ῎Οασιν ἀιδίῳ φυγῇ ἐζημίωσε τυραννίδος ἐπαγαγὼν αἰτίαν· ἀλλ' ἐκεῖνος μὲν ἢ δίψει πιεζόμενος, ὥς τινων ἐπυθόμην, ἢ δεδιὼς μή τι 8.7.3 χεῖρον ὑπομείνῃ, ἐν ταῖς αὐτόθι ψάμμοις ἀλώμενος ηὑρέθη νεκρός. Εὐτροπίου δὲ σπουδῇ τίθεται νόμος προστάττων μηδαμῇ μηδένα εἰς ἐκκλησίαν καταφυγεῖν, ἐξελαύνεσθαί τε καὶ τοὺς ἤδη προσπεφευγότας. οὐκ εἰς μακρὰν δὲ ὡς εἰς τὴν βασιλέως γαμετὴν ὑβρίσας ἐπιβουλευθεὶς πρῶτος αὐτὸς παρέβη τὸν νόμον καὶ ἀποδρὰς ἐκ τῶν βασιλείων ἱκέτης τὴν ἐκκλησίαν κατέλαβεν· 8.7.4 ἡνίκα δὴ λαμπρόν τινα κατ' αὐτοῦ ὑπὸ τὴν ἱερὰν τράπεζαν κειμένου κατέτεινε 8.7.4 λόγον ᾿Ιωάννης, τῶν μὲν ἐν δυνάμει τὴν ὀφρῦν κατασπῶν, τῷ δὲ λαῷ δεικνὺς ὡς οὐδὲν τῶν ἀνθρωπίνων ἐν ταὐτῷ μένειν φιλεῖ. οἵ γε μὴν ἀπεχθανόμενοι πρὸς αὐτὸν καὶ τοῦτο διέβαλλον, ὡς ἐλεεῖν δέον τὸν περὶ ψυχῆς κινδυ8.7.5 νεύοντα ἤλεγχεν ἐπεμβαίνων ταῖς αὐτοῦ συμφοραῖς. ἀλλ' Εὐτρόπιος μὲν τῆς ἀσεβοῦς ταύτης ἐπιχειρήσεως ἀνέπλησε τὴν δίκην τὴν κεφαλὴν ἀποτμηθείς· καὶ ὁ τεθεὶς νόμος ἄρδην ἐκ τῶν δημοσίων ὑπομνημάτων ἠφανίσθη. 8.7.6 ἡ δὲ ἐκκλησία εὖ μάλα διέπρεπεν ὡς τοῦ θεοῦ τιμωροῦ γενομένου ἐν τάχει τῶν κατ' αὐτῆς ἀδικημάτων, καὶ ταῖς περὶ τὸ θεῖον θεραπείαις ἐπεδίδου. προθυμότερόν τε τότε μᾶλλον ὁ Κωνσταντινουπόλεως λαὸς τοῖς ἑωθινοῖς καὶ νυκτερινοῖς ὕμνοις ἐχρῆτο κατὰ πρόφασιν τοιάνδε. 8.8.1 ᾿Επεὶ γὰρ οἱ ἀπὸ τῆς ᾿Αρείου αἱρέσεως, ἀφαιρεθέντες τῶν ἐν τῇ πόλει ἐκκλησιῶν ἐπὶ τῆς Θεοδοσίου βασιλείας, πρὸ τῶν τειχῶν ἐκκλησίαζον, νύκτωρ πρότερον ἐν ταῖς δημοσίαις στοαῖς συνελέγοντο καὶ εἰς συστήματα μεριζόμενοι κατὰ τὸν τῶν ἀντιφώνων τρόπον ἔψαλλον, ἀκροτελεύτια συντιθέντες πρὸς τὴν αὐτῶν δόξαν πεποιημένα. ὑπὸ δὲ τὴν ἕω τάδε δημοσίᾳ 8.8.2 ψάλλοντες εἰς τοὺς τόπους ἀπῄεσαν ἔνθα καὶ ἐκκλησίαζον. ἐποίουν δὲ ὧδε ἐν ταῖς ἐπισήμοις ἑορταῖς καὶ τῇ πρώτῃ καὶ τελευταίᾳ τῆς ἑβδομάδος ἡμέρᾳ. τελευτῶντες δὲ καὶ πρὸς ἔριν τὰς ᾠδὰς συνετίθεσαν, «ποῦ εἰσιν οἱ λέγοντες τὰ τρία μίαν δύναμιν» καὶ ἕτερα τοιάδε τοῖς ὕμνοις ἀναμιγνύντες. 8.8.3 δείσας δὲ ᾿Ιωάννης, μή τινες τούτοις ὑπαχθῶσι τῶν ὑπ' αὐτὸν ἐκκλησιαζόντων, ἐπὶ τὸν ἴσον τρόπον τῆς