Chapter I.--After the Death of Valens the Goths again attack Constantinople, and are repulsed by the Citizens, aided by Some Saracen Auxiliaries.
After the Emperor Valens had thus lost his life, in a manner which has never been satisfactorily ascertained, [680] the barbarians again approached the very walls of Constantinople, and laid waste the suburbs on every side of it. Whereat the people becoming indignant armed themselves with whatever weapons they could severally lay hands on, and sallied forth of their own accord against the enemy. The empress Dominica caused the same pay to be distributed out of the imperial treasury to such as volunteered to go out on this service, as was usually allowed to soldiers. A few Saracens also assisted the citizens, being confederates, who had been sent by Mavia their queen: the latter we have already mentioned. [681] In this way the people having fought at this time, the barbarians retired to a great distance from the city.
[680] See Gibbon, Decline and Fall, chap. 26.
[681] Cf. IV. 36.
Chapter II.--The Emperor Gratian recalls the Orthodox Bishops, and expels the Heretics from the Churches. He takes Theodosius as his Colleague in the Empire.
Gratian being now in possession of the empire, together with Valentinian the younger, and condemning the cruel policy of his uncle Valens towards the [orthodox] Christians, recalled those whom he had sent into exile. He moreover enacted that persons of all sects, without distinction, might securely assemble together in their churches; and that only the Eunomians, [682] Photinians, [683] and Manichæans [684] should be excluded from the churches. Being also sensible of the languishing condition of the Roman empire, and of the growing power of the barbarians and perceiving that the state was in need of a brave and prudent man, he took Theodosius as his colleague in the sovereign power. This [Theodosius] was descended from a noble family in Spain, and had acquired so distinguished a celebrity for his prowess in the wars, that he was universally considered worthy of imperial dignity, even before Gratian's election of him. Having therefore proclaimed him emperor at Sirmium a city of Illyricum in the consulate [685] of Ausonius and Olybrius, on the 16th of January, he divided with him the care of managing the war against the barbarians.
[682] Cf. IV. 7.
[683] Cf. II. 18.
[684] Cf. I. 22.
[685] 379 a.d.
Chapter III.--The Principal Bishops who flourished at that Time.
Now at this time Damasus who had succeeded Liberius then presided over the church at Rome. Cyril was still in possession of that at Jerusalem. The Antiochian church, as we have stated, was divided into three parts: for the Arians had chosen Dorotheus as the successor of their bishop Euzoïus; while one portion of the rest was under the government of Paulinus, and the others ranged themselves with Melitius, who had been recalled from exile. Lucius, although absent, having been compelled to leave Alexandria, yet maintained the episcopal authority among the Arians of that city; the Homoousians there being headed by Timothy, who succeeded Peter. At Constantinople Demophilus the successor of Eudoxius presided over the Arian faction, and was in possession of the churches; but those who were averse to communion with him held their assemblies apart. [686]
[686] Cf. IV. I.
Chapter IV.--The Macedonians, who had subscribed the Homoousian' Doctrine, return to their Former Error.
After the deputation from the Macedonians to Liberius, that sect was admitted to entire communion with the churches in every city, intermixing themselves indiscriminately with those who from the beginning had embraced the form of faith published at Nicæa. But when the law of the Emperor Gratian permitted the several sects to reunite without restraint in the public services of religion, they again resolved to separate themselves; and having met at Antioch in Syria, they decided to avoid the word homoousios again, and in no way to hold communion with the supporters of the Nicene Creed. They however derived no advantage from this attempt; for the majority of their own party being disgusted at the fickleness with which they sometimes maintained one opinion, and then another, withdrew from them, and thenceforward became firm adherents of those who professed the doctrine of the homoousion. [687]
[687] For an account of this deputation and their feigned subscription to the Nicene Creed, through which they prevailed upon Liberius to receive them into the communion of the church, see IV. 12.