sented to us, not in any systematic form, but as the natural and simple expression of a pure and devout soul. For full literature, see Zahn, u.s.; for the development of the legend from the facts mentioned in the epitaph, and for the reconstruction of the text by Lightfoot and Ramsay, see three articles by the latter in Expositor, ix. (3rd ser.), also Ramsay's Cities and Bishoprics of Phrygia, ii. 722. In addition to literature above, cf. art. by Lightfoot in Expositor, i. (3rd ser.), pp. 3 ff.; and Farrar, Lives of the Fathers, i. pp. 10 ff. Prof. V. Bartlet discusses Harnack's hypothesis in the Critical Review, April 1896, and regards it as at present holding the field; though he finds Harnack's elimination of any reference to Paul the Apostle in the inscription quite unintelligible. Even Schmiedel (Encycl. Bibl. ii. 1778) refers unhesitatingly to the inscription as Christian. See further Dr. Swete's art. J. T. S. July 1907, p. 502, on Avircius and prayers for the departed.
The following is a translation of the epitaph:
"Citizen of a chosen city I have made this (tomb) in my lifetime, that I may have here before the eyes of men (φανερῶς v.l. καιρῷ) a resting-place for my body—Avircius by name, a disciple of the pure Shepherd, who on the mountains and plains feedeth the flocks of His sheep, who hath eyes large and beholding all things. For He was my Teacher, teaching me (διδάσκων, so Ramsay, omitted by Zahn) the faithful writings; who sent me to Rome to behold the King (βασιλῆαν, so Ramsay, but Lightfoot βασίληαν, Zahn, βασιλῆ ἀναθρῆσαι), and to see the Queen in golden robes and golden sandals, and there, too, I saw a people bearing a shining seal (a reference to Baptism). And I saw the plain of Syria and all its cities, even Nisibis, having crossed the Euphrates, and everywhere I had fellow-worshippers (συνομήθεις, so Lightfoot and Ramsay; συνοδίτην, Zahn, referring to Paul). With Paul in my hands I followed (i.e. the writings of Paul, Ramsay; but Lightfoot and Di Rossi apparently 'with Paul as my comrade'; whilst Zahn conjectures ἔποχον, or rather ἐπ᾿ ὀχῶν instead of ἑπόμην), while Faith everywhere led the way, and everywhere placed before me food, the Fish from the fountain, mighty, pure, which a spotless Virgin grasped (Ramsay refers to the Virgin Mary, but see also Lightfoot and Farrar). And this she (i.e. Faith) gave to the friends to eat continually, having excellent wine, giving the mixed cup with bread. These words, I, Avircius, standing by, bade to be thus written; I was in fact in my seventy-second year. On seeing this let everyone who thinks with him (i.e. who is also an anti-Montanist, so Ramsay; Lightfoot and Farrar simply 'fellow Christian') pray for him (i.e. Avircius). But no one shall place another in my tomb, but if so, he shall pay 2000 gold pieces to the Romans, and 1000 gold pieces to my excellent fatherland Hierapolis" (so Ramsay, vide Expositor, ix. 3rd ser. p. 271, for a justification of this reading).
[R.J.K.]
Abgar. [ Thaddaeus.]
Acacius (2), bp. of Caesarea, from a personal defect known as ό μονόφθαλμος. the pupil and biographer of Eusebius the church historian. He succeeded his master as bishop, A.D. 340 (Socr. H. E. ii. 4; Soz. H. E. iii. 2). He is chiefly known to us as the bitter and uncompromising adversary of Cyril of Jerusalem, and as the leader of an intriguing band of ambitious prelates. The events of his life show Acacius to have been a man of great intellectual ability but unscrupulous. After the death of Eusebius of Nicomedia, c. 342, he became the head of the courtly Arian party, and is thought by some to be the person styled by Greg. Naz. (Orat. xxi. 21) "the tongue of the Arians," George of Cappadocia being "the hand." He assisted in consecrating Cyril, A.D. 351, and in accordance with the 7th Nicene Canon claimed a right of priority for the metropolitical see of Caesarea over that of Jerusalem. This Cyril refused to yield. Acacius, supported by the Palestinian bishops, deposed Cyril on frivolous grounds, and expelled him from Jerusalem, A.D. 358. [ Cyril of Jerusalem.] (Soz. iv. 25; Theod. ii. 26.)
Acacius attended the council of Antioch, A.D. 341 (Soz. iii. 5), when in the presence of the emperor Constantius "the Golden Basilica" was dedicated by a band of ninety bishops, and he subscribed the ambiguous creeds then drawn up from which the term Homoousion and all mention of "substance" were carefully excluded. With other bishops of the Eusebian party he was deposed at the council of Sardica, A.D. 347. They refused to submit to the sentence, and withdrew to Philippopolis, where they held a council of their own, deposing their deposers, including Pope Julius and Hosius of Cordova (Theod. ii. 26; Socr. ii. 16; Soz. iii. 14; Labb. Conc. ii. 625‒699). According to Jerome (Vir. Ill. 98), his influence with the emperor Constantius was considerable enough to nominate Felix (the antipope) to the see of Rome at the fall of Liberius, A.D. 357. Acacius took a leading place among the intriguing prelates, who succeeded in splitting into two the oecumenical council which Constantius had proposed to summon, and thus nullifying its authority. While the Western bishops were assembling at Rimini, A.D. 359, he and his brethren of the East gathered at Seleucia, where he headed a turbulent party, called after him Acacians. After the majority had confirmed the semi-Arian creed of Antioch ("Creed of the Dedication"), Acacius brought forward a Confession (preserved by Athanasius, de Synod, § 29; Socr. ii. 40; Soz. iv. 22) rejecting the terms Homoousion and Homoiousion "as alien from Scripture," and anathematizing the term "Anomoeon," but distinctly confessing the "likeness" of the Son to the Father. This formula the semi-Arian majority rejected, and becoming exasperated by the disingenuousness of Acacius, who interpreted the "likeness of the Son to the Father" as "likeness in will alone," ὄμοιον κατἀ τἠν βούλησιν μόνον, and refused to be judged by his own published writings (Socr. and Soz. l.c.), they proceeded to depose him and his adherents. Acacius and the other deposed prelates flew to Constantinople and laid their complaints before the emperor. The adroit Acacius soon gained the ear of the weak Constantius, and finding that the favour he had shown to the bold blasphemies of Aetius had to some degree compromised him with his royal patron, he had no scruple in throwing over his former friend. A new council was speedily called at Constantinople, of which Acacius was the soul (Philostorg. iv. 12). Mainly through his intrigues the Council was brought to accept the Confession of Rimini, by which, in Jerome's strong words, "the whole world groaned and wondered to find itself Arian" (Dial. adv. Luc. 19). To complete their triumph, he and
