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Maximianus, presbyter of the same great church. He clearly taught one hypostasis of our Christ and God by union, 1.595 and two natures, that the same is God and man, and that the holy Mary is properly and truly Theotokos.

But John, the bishop of Antioch, arrived after the deposition of Nestorius, and, being grieved that Nestorius was deposed without him, taking with him the bishops who had assembled with him, among whom were Theodoret, bishop of Tyre, and Ibas of Edessa, he dictates the deposition of Cyril, holy among the saints, and Memnon, the bishop of the Ephesians, on the grounds that they held the synod contrary to the canon of the church. But those with Cyril censure the things done by them as unlawful and improper; and so, differing with one another from the Council of Ephesus, the Orientals and the Egyptians were divided. After these things, through the zeal of the emperor, they were united, the Orientals also agreeing with the orthodox faith set forth in Ephesus and with the deposition of Nestorius, having sent a written letter to the Alexandrians through Paul, the bishop of Emesa. Nestorius was exiled to Oasis, but others write, to Thassos, where divine justice overtook him, as a putrefaction seized all his limbs, and especially his foul tongue, by which falling he was destroyed like the accursed Arius, muttering as best he could that 'until now we were not persuaded to confess Mary as Theotokos'. The emperor, having gone out to hunt, slipped away from all those with him and came by a long road to a certain monk sitting in a cell near the suburbs of Constantinople; whom the 1.596 old man recognized, but received him as one of the soldiers. The emperor being faint from the journey and the heat, the old man soaked some bread, and adding vinegar and oil, the emperor ate and drank water. And the emperor says, "Do you know who I am, father?" The monk said, "God knows you." And the emperor said, "I am Theodosius the emperor." And immediately getting up, the old man prostrated himself before him. The emperor then said, "Blessed and thrice-blessed are you monks indeed, and free from the cares of the world. Truly I say to you, father, that I was born in the palace, and never have I enjoyed food and drink with such pleasure as today." And when the people arrived and he had honored the old man worthily in the presence of all, and the emperor had commanded all to be deemed worthy of his prayer, he departed on his way in peace. And from that time the emperor began to honor him. But the old man got up, fled, and went away again to Egypt. In these times also the great Symeon the Stylite mounted the pillar, fleeing the glory of men; for many coming to him all wanted to touch his leather garments. And first he commanded the pillar to be six cubits, then twelve, and after this twenty-two, but now thirty-six. This station I suppose did not happen without the divine economy, for the benefit of the more slothful, just as he commanded Isaiah to walk naked and barefoot, and 1.597 Jeremiah to put a loincloth on his loins and so to prophesy, and at another time to put wooden and iron collars around his neck, and Hosea to take a wife of harlotry and again to love an evil and adulterous woman, and Ezekiel to lie down on his right side for 40 days and on his left for 150, and again to dig through the wall and flee, and to portray a captivity for himself, and at another time to sharpen a sword to a point and with this to shave his head and divide the hairs in four ways. And, not to say everything, the master of words commanded each of these things to be done, gathering by the paradox of the spectacle those not persuaded by word. For the novelty of the spectacle becomes a sufficient pledge of the teaching. For just as this most brilliant lamp, being placed on a lampstand, the

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Μαξιμιανὸς πρεσβύτερος τῆς αὐτῆς μεγάλης ἐκκλη σίας. μίαν δὲ τοῦ Χριστοῦ καὶ θεοῦ ἡμῶν καθ' ἕνωσιν ὑπόστα 1.595 σιν καὶ δύο φύσεις σαφῶς ἐδογμάτισε, τὸν αὐτὸν εἶναι θεὸν καὶ ἄνθρωπον, καὶ τὴν ἁγίαν Μαρίαν κυρίως καὶ ἀληθῶς θεοτόκον.

Ἰωάννης δὲ ὁ Ἀντιοχείας ἐπίσκοπος μετὰ τὴν Νεστορίου καθαίρεσιν καταλαμβάνει, καὶ λυπηθεὶς ὅτι χωρὶς αὐτοῦ καθῃρέθη Νε στόριος, παραλαβὼν τοὺς συνελθόντας αὐτῷ ἐπισκόπους, ἐν οἷς ἦν καὶ Θεοδώρητος Τύρου ἐπίσκοπος καὶ Ἴβας Ἐδέσσης, καθαίρεσιν ὑπαγορεύει τοῦ ἐν ἁγίοις Κυρίλλου καὶ Μέμνονος τοῦ Ἐφε σίων ἐπισκόπου ὡς παρὰ τὸν κανόνα τῆς ἐκκλησίας ποιησάντων τὴν σύνοδον. οἱ δὲ περὶ Κύριλλον μέμφονται ὡς ἄθεσμα καὶ ἄτοπα τὰ παρ' αὐτῶν γενόμενα· καὶ οὕτως ἀπὸ τῆς Ἐφεσίων διαφερόμενοι ἀλλήλοις διέστησαν οἵ τε ἀνατολικοὶ καὶ οἱ Αἰγύ πτιοι. μετὰ δὲ ταῦτα σπουδῇ τοῦ βασιλέως ἡνώθησαν, συμφω νήσαντες καὶ οἱ ἀνατολικοὶ τῇ ἐκτεθείσῃ ἐν Ἐφέσῳ ὀρθοδόξῳ πί στει καὶ τῇ κατὰ Νεστορίου καθαιρέσει, ἔγγραφον ἐπιστολὴν τοῖς Ἀλεξανδρεῦσι διὰ Παύλου τοῦ ἐπισκόπου Ἐμέσης ἀποστείλαντες. Νεστόριος δὲ ἐξωρίσθη εἰς Ὄασιν, ἄλλοι δὲ γράφουσιν, ἐν τῇ Θάσσῳ, ἐν ᾗ καὶ καταλαμβάνει αὐτὸν ἡ θεία δίκη, σηπεδόνος τῶν μελῶν πάντων ἁψαμένης, μάλιστα δὲ καὶ τῆς μιαρᾶς αὐτοῦ γλώττης, ᾗ περιπεσὼν διεφθάρη ὡς ὁ κατάρατος Ἄρειος, ὑπο φωνῶν ὡς ἠδύνατο ὅτι τέως οὐκ ἐπείσθημεν τὴν Μαρίαν θεοτόκον ὁμολογῆσαι. Ὁ βασιλεὺς δὲ κυνηγῆσαι ἐξελθών, τοὺς σὺν αὐτῷ πάντας διαλαθών, ἦλθε διὰ μακρᾶς ὁδοῦ πρός τινα μοναχὸν ἐν κελλίῳ καθεζόμενον πλησίον τῶν προαστείων Κωνσταντινουπόλεως· ὃν ὁ 1.596 γέρων ἐπέγνω μέν, ἐδέξατο δὲ ὡς ἕνα τῶν στρατιωτῶν. τοῦ δὲ βασιλέως ἐκ τῆς ὁδοῦ καὶ τοῦ καύσωνος ὀλιγωρήσαντος ἔβρεξεν ἄρτους ὁ γέρων, καὶ βαλὼν ὄξος καὶ ἔλαιον ἔφαγεν ὁ βασιλεὺς καὶ ἔπιεν ὕδωρ. καὶ φησὶν ὁ βασιλεύς "οἶδας τίς εἰμι, πάτερ;" ὁ δὲ μοναχὸς εἶπεν "ὁ θεὸς οἶδέ σε." καὶ ὁ βασιλεὺς ἔφη "ἐγώ εἰμι Θεοδόσιος ὁ βασιλεύς." καὶ ἀναστὰς εὐθὺς ὁ γέρων προσε κύνησεν αὐτῷ. εἶπεν οὖν ὁ βασιλεύς "μακάριοι καὶ τρισμακάριοί ἐστε ὄντως ὑμεῖς οἱ μοναχοί, καὶ ἀμέριμνοι τοῦ κόσμου. ἐπ' ἀληθείας λέγω σοι, πάτερ, ὅτι ἐν τῷ παλατίῳ ἐγεννήθην, καὶ οὐδέποτε μεθ' ἡδονῶν ἀπήλαυσα βρώσεως καὶ πόσεως καθὼς σήμερον." τοῦ δὲ λαοῦ φθάσαντος καὶ ἐνώπιον πάντων ἀξιο πρεπῶς τιμήσαντος τὸν γέροντα, καὶ πάντας ἀξιωθῆναι τῆς εὐ χῆς αὐτοῦ κελεύσαντος τοῦ βασιλέως, ἀνεχώρησεν εἰς τὴν ὁδὸν αὐτοῦ μετ' εἰρήνης. καὶ ἤρξατο ἀπὸ τότε τιμᾶν αὐτὸν ὁ βασι λεύς. ὁ δὲ γέρων ἀναστὰς ἔφυγε καὶ πάλιν ἀπῆλθεν εἰς Αἴγυ πτον. Ἐν τοῖς χρόνοις τούτοις καὶ ὁ μέγας Συμεὼν ὁ στυλίτης ἐπέβη τῷ κίονι, τὴν δόξαν τῶν ἀνθρώπων φεύγων· πολλοὶ γὰρ εἰς αὐτὸν ἀφικνούμενοι ἤθελον πάντες ψαύειν τῶν δερματίνων ἐκείνου ἐνδυμάτων. καὶ πρῶτον μὲν ἓξ πήχεων ἐκέλευσε γενέσθαι τὸν κίονα, εἶτα δώδεκα, καὶ μετὰ ταῦτα εἴκοσι δύο, νῦν δὲ τρια κονταέξ. ἣν οὐκ ἄνευ τῆς θείας οἰκονομίας ὑπολαμβάνω γενέ σθαι τὴν στάσιν, ὠφελείας ἕνεκεν τῶν ῥαθυμοτέρων, ὥσπερ καὶ τὸν Ἠσαΐαν γυμνὸν καὶ ἀνυπόδετον βαδίσαι προσέταξε, καὶ τὸν 1.597 Ἱερεμίαν περίζωμα τῇ ὀσφύϊ περιθεῖναι καὶ οὕτω προφητεύειν, καὶ ἄλλοτε κλοιοὺς ξυλίνους καὶ σιδηροῦς περιβαλεῖν τῷ τραχήλῳ, καὶ τῷ Ὠσηὲ γυναῖκα πόρνην λαβεῖν καὶ πάλιν ἀγαπῆσαι πονηρὰν γυναῖκα καὶ μοιχαλίδα, καὶ τὸν Ἐζεκιὴλ ἐπὶ τοῦ δεξιοῦ πλευροῦ ἡμέρας μʹ καὶ ἐπὶ τοῦ ἀριστεροῦ ρνʹ κατακλιθῆναι, καὶ αὖθις διορύξαι τὸν τοῖχον καὶ φυγεῖν, καὶ αἰχμαλωσίαν ἑαυτῷ διαγρά ψαι, καὶ ἄλλοτε δὲ ξίφος εἰς ἀκμὴν παραθῆξαι καὶ ξύρασθαι τούτῳ τὴν κεφαλὴν καὶ τετραχῇ τὰς τρίχας διελεῖν. καὶ ἵνα μὴ πάντα λέγω, γίνεσθαι τούτων ἕκαστον προσέταττεν ὁ τῶν λόγων πρύτανις τοὺς λόγῳ μὴ πειθομένους τῷ τῆς θεωρίας παραδόξῳ συλλέγων. τὸ γὰρ καινὸν τοῦ θεάματος ἐνέχυρον ἀξιόχρεων γίνε ται τοῦ διδάγματος. καθάπερ γὰρ εἰς λυχνίαν τεθεὶς ὁ φανότα τος οὗτος λύχνος, ὁ