The Byzantine Empire (Vol.1&2). Charles Oman

outside returning, and a desperate street-fight ranged over the entire city. Isolated bodies of the Germans were cut off one by one, and at last their barracks were surrounded and set on fire. The rioters had the upper hand; seven thousand soldiers fell, and the remnant thought themselves lucky to escape. Gainas at once declared open war on the empire, but he had not the genius of Alaric, nor the numerical strength that had followed the younger chief. He was beaten in the field and forced to fly across the Danube, where he was caught and beheaded by Uldes, King of the Huns. Curiously enough the officer who defeated Gainas was himself not only a Goth but a heathen: he was named Fravitta and had been the sworn guest-friend of Theodosius, whose son he faithfully defended even against the assault of his own countrymen, [a.d. 401.]

      The departure of Alaric and the death of Gainas freed the Eastern Romans from the double danger that has impended over them. They were neither to see an independent German kingdom on the Danube and Morava, nor to remain under the rule of a semi-civilized German Magister militum, making and unmaking ministers, and perhaps Cæsars, at his good pleasure. The weak Arcadius was enabled to spend the remaining seven years of his life in comparative peace and quiet. His court was only troubled by an open war between his spouse, the Empress Ælia Eudoxia, and John Chrysostom, the Patriarch of Constantinople. John was a man of saintly life and apostolic fervour, but rash and inconsiderate alike in speech and action. His charity and eloquence made him the idol of the populace of the imperial city, but his austere manners and autocratic methods of dealing with his subordinates had made him many foes among the clergy. The patriarch's enemies were secretly supported by the empress, who had taken offence at the outspoken way in which John habitually denounced the luxury and insolence of her court. She favoured the intrigues of Theophilus, Patriarch of Alexandria, against his brother prelate, backed the Asiatic clergy in their complaints about John's oppression of them, and at last induced the Emperor to allow the saintly patriarch to be deposed by a hastily-summoned council, the “Synod of the Oak” held outside the city. The populace rose at once to defend their pastor; riots broke out, Theodosius was chased back to Egypt, and the Emperor, terrified by an earthquake which seemed to manifest the wrath of heaven, restored John to his place.

      Next year, however, the war between the empress and the patriarch broke out again. John took the occasion of the erection of a statue of Eudoxia in the Augustaeum to recommence his polemics. Some obsolete semi-pagan ceremonies at its dedication roused his wrath, and he delivered a scathing sermon in which—if his enemies are to be believed—he compared the empress to Herodias, and himself to John the Baptist. The Emperor, at his wife's demand, summoned another council, which condemned Chrysostom, and on Easter Day, a.d. 404, seized the patriarch in his cathedral by armed force, and banished him to Asia. That night a fire, probably kindled by the angry adherents of Chrysostom, broke out in St. Sophia, which was burnt to the ground. From thence it spread to the neighbouring buildings, and finally to the Senate-house, which was consumed with all the treasures of ancient Greek art of which Constantine had made it the repository.

      Meanwhile the exiled John was banished to a dreary mountain fastness in Cappadocia, and afterwards condemned to a still more remote prison at Pityus on the Euxine. He died on his way thither, leaving a wonderful reputation for patience and cheerfulness under affliction. This fifth-century Becket was well-nigh the only patriarch of Constantinople who ever fell out with the imperial Court on a question of morals as distinguished from dogma. Chrysostom's quarrel was with the luxury, insolence, and frivolity of the Empress and her Court; no real ecclesiastical question was involved in his deposition, for the charges against him were mere pretexts to cover the hatred of his disloyal clergy and the revenge of the insulted Aelia Eudoxia. [a.d. 407.]

      V. The Reorganization Of The Eastern Empire. (A.D. 408-518.)

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      The feeble and inert Arcadius died in a.d. 408, at the early age of thirty-one; his imperious consort had preceded him to the grave, and the empire of the East was left to Theodosius II., a child of seven years, their only son. There was hardly an instance in Roman history of a minor succeeding quietly to his father's throne. An ambitious relative or a disloyal general had habitually supplanted the helpless heir. But the ministers of Arcadius were exceptionally virtuous or exceptionally destitute of ambition. The little emperor was duly crowned, and the administration of the East undertaken in his name by the able Anthemius, who held the office of Praetorian Praefect. History relates nothing but good of this minister; he made a wise commercial treaty with the king of Persia; he repelled with ease a Hunnish invasion of Moesia; he built a flotilla on the Danube, where Roman warships had not been seen since the death of Valens, forty years before; he reorganized the corn supply of Constantinople; and did much to get back into order and cultivation the desolated north-western lands of the Balkan Peninsula, from which Alaric and his Visigothic hordes had now taken their final departure. The empire was still more indebted to him for bringing up the young Theodosius as an honest and god-fearing man. The palace under Anthemius' rule was the school of the virtues: the lives of the emperor and his three sisters, Pulcheria, Arcadia, and Marina, were the model and the marvel of their subjects. Theodosius inherited the piety and honesty of his grandfather and namesake, but was a youth of slender capacity, though he took some interest in literature, and was renowned for his beautiful penmanship. His eldest sister, Pulcheria, was the ruling spirit of the family, and possessed unlimited influence over him, though she was but two years his senior. When Anthemius died in a.d. 414, she took the title of Augusta, and assumed the regency of the East. Pulcheria was an extraordinary woman: on gathering up the reins of power she took a vow of chastity, and lived as a crowned nun for thirty-six years; her fear had been that, if she married, her husband might cherish ambitious schemes against her brother's crown; she therefore kept single herself and persuaded her sisters to make a similar vow. Austere, indefatigable, and unselfish, she proved equal to ruling the realms of the East with success, though no woman had ever made the attempt before.

      When Theodosius came of age he refused to remove his sister from power, and treated her as his colleague and equal. By her advice he married in a.d. 421, the year that he came of age, the beautiful and accomplished Athenaïs, daughter of the philosopher Leontius. The emperor's chosen spouse had been brought up as a pagan, but was converted before her marriage, and baptized by the name of Eudocia. She displayed her literary tastes in writing religious poetry, which had some merit, according to the critics of the succeeding age. The austere Pulcheria—always immersed in state business or occupied in religious observances—found herself ere long ill at ease in the company of the lively, beautiful, and volatile literary lady whom she had chosen as sister-in-law. If Theodosius had been less easy-going and good-hearted he must have sent away either his sister or his wife, but he long contrived to dwell affectionately with both, though their bickerings were unending. After many years of married life, however, a final quarrel came, and the empress retired to spend the last years of her life in seclusion at Jerusalem. The cause of her exile is not really known: we have only a wild story concerning it, which finds an exact parallel in one of the tales of the “Arabian Nights.”

      “The emperor,” so runs the tale, “was one day met by a peasant who presented him with a Phrygian apple of enormous size, so that the whole Court marvelled at it. And he gave the man a hundred and fifty gold pieces in reward, and sent the apple to the Empress Eudocia. But she sent it as a present to Paulinus, the ‘Master of the Offices,’because he was a friend of the emperor. But Paulinus, not knowing the history of the apple, took it and gave it to the emperor as he reëntered the Palace. And Theodosius having received it, recognized it and concealed it, and called his wife and questioned her, saying, ‘Where is the apple that I sent you?’ She answered, ‘I have eaten it.’ Then he bade her swear by his salvation the truth, whether she had eaten it or sent it to some one. And Eudocia swore that she had sent it to no man, but had herself eaten it. Then the emperor showed her the apple, and was exceedingly wrath, suspecting that she was enamoured of Paulinus, and had sent it to him as a love-gift; for he was a very handsome man. And on this account he put Paulinus to death, but he permitted Eudocia to go to the Holy Places to pray. And she went down from Constantinople to Jerusalem, and dwelt there all her days.”

      That Paulinus was executed, and that Eudocia spent her last years