Chapter XX.--Extension of our Doctrines, and Complete Demolition of Idolatrous Temples. Inundation of the Nile.
While the heretics were disrupted among themselves, the Catholic Church increased more and more by many accessions from the heterodox, on account of the dissensions among them and especially from multitudes of pagans. [1560] The emperor having observed that the practice of idolatry had been greatly promoted by the facility of constant ingress and egress to and from the temple, directed the entrances of all temples to be closed; and eventually he commanded the demolition of many of these edifices. [1561] When the pagans found themselves deprived of their own houses of prayer, they began to frequent our churches; for they did not dare to offer sacrifices after the pagan form in secret, for it was dangerous, since the sacrifice was under the penalty of death and of confiscation of property.
It is said that the river of Egypt did not overflow its banks this year at the proper season; and that the Egyptians angrily ascribed this circumstance to the prohibition of sacrifices to it, according to the ancestral law. The governor of the province, apprehensive lest the general discontent should terminate in sedition, sent a message to the emperor on the subject. But the emperor, far from attaching more importance to the temporary fertility produced by the Nile, than to the fidelity he owed to God and the interests of religion, replied as follows: "Let that river cease to flow, if enchantments are requisite to insure the regularity of its course; or if it delights in sacrifices, or if blood must be mingled with the waters that derive their source from the paradise of God." Soon afterwards, the Nile overflowed its banks with such violence, that the highest eminences were submerged. When it reached the farthest limit and almost had attained the fullest measure, the water did not the less press upward, so that the Egyptians were thrown into the contrary fear. The dread was lest the city of Alexandria and part of Libya should be submerged. The pagans of Alexandria, irritated at this unexpected occurrence, exclaimed in derision at the public theatres, that the river, like an old man or fool, could not moderate its proceedings. Many of the Egyptians were hence induced to abandon the superstitions of their forefathers, and embrace Christianity. These incidents are given as I have learned them.
[1560] Independent chapter. Cf. Ruf. H. E. ii. 19; Theodoret, H. E. v. 21; Zos. iv. 28, 29.
[1561] Cod. Theod. xvi. 10, 12.
Chapter XXI.--Discovery of the Honored Head of the Forerunner of our Lord, and the Events about it.
About this time the head of John the Baptist, which Herodias had asked of Herod the tetrarch, was removed to Constantinople. [1562] It is said that it was discovered by some monks of the Macedonian heresy, who originally dwelt at Constantinople, and afterwards fixed their abode in Cilicia. Mardonius, the first eunuch of the palace, made known this discovery at court, during the preceding reign; and Valens commanded that the relic should be removed to Constantinople. The officers appointed to carry it thither, placed it in a public chariot, and proceeded with it as far as Pantichium, a district in the territory of Chalcedon. Here the mules of the chariot suddenly stopped; and neither the application of the lash, nor the threats of the hostlers, could induce them to advance further. So extraordinary an event was considered by all, and even by the emperor himself, to be of God; and the holy head was therefore deposited at Cosilaos, a village in the neighborhood, which belonged to Mardonius. Soon after, the Emperor Theodosius, impelled by an impulse from God, or from the prophet, repaired to the village. He determined upon removing the remains of the Baptist, and it is said met with no opposition, except from a holy virgin, Matrona, who had been the servant and guardian of the relic. He laid aside all authority and force, and after many entreaties, extorted a reluctant consent from her to remove the head; for she bore in mind what had occurred at the period when Valens commanded its removal. The emperor placed it, with the box in which it was encased, in his purple robe, and conveyed it to a place called Hebdomos, in the suburbs of Constantinople, where he erected a spacious and magnificent temple. The woman who had been appointed to the charge of the relic could not be persuaded by the emperor to renounce her religious sentiments, although he had recourse to entreaty and promises; for she was, it appears, of the Macedonian heresy. A presbyter of the same tendency, named Vincent, who also took charge of the coffin of the prophet, and performed the sacerdotal functions over it, followed the religious opinions of the emperor, and entered into communion with the Catholic Church. He had taken an oath, as the Macedonians affirm, never to swerve from their doctrines; but he afterwards openly declared that, if the Baptist would follow the emperor, he also would enter into communion with him and be separated. He was a Persian, and had left his country in company with a relative named Addas, during the reign of Constantius, in order to avoid the persecution which the Christians were then suffering in Persia. On his arrival in the Roman territories, he was placed in the ranks of the clergy, and advanced to the office of presbyter. Addas married and rendered great service to the Church. He left a son named Auxentius, who was noted for his very faithful piety, his zeal for his friends, the moderation of his life, his love of letters, and the greatness of his attainments in pagan and ecclesiastical literature. He was modest and retiring in deportment, although admitted to familiarity with the emperor and the courtiers, and possessed of a very illustrious appointment. His memory is still revered by the monks and zealous men, who were all acquainted with him. The woman who had been entrusted with the relic remained during the rest of her life at Cosilaos. She was greatly distinguished by her piety and wisdom, and instructed many holy virgins; and I have been assured that many still survive who reflect the honorable character which was the result of training under Matrona.
[1562] An independent chapter. Cf. Philost. vii. 4; Theodoret, H. E. iii. 7; Marcell. Chron. a.d. 453; Ruf. H. E. ii. 28.