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under suspicion of Eutychianism (Leo, Epp. ad. Theod. 33 ad Pulch. 35), he publicly condemned the heresies both of Eutyches and Nestorius, signing the letters of Cyril against Nestorius and of Leo against Eutyches (Leo, Epp. 40, 41, 48). In conjunction with Leo of Rome, according to Zonaras (Ann. iii.), he requested the emperor Marcian to summon a general council against Dioscorus and the Eutychians; but the imperial letter directing Anatolius to make preparations for the council at Chalcedon speaks only of Leo (Labbe, Conc. Max. Tom. iv.). In this council Anatolius presided in conjunction with the Roman legates (Labbe, Conc. Max. iv.; Evagr. H. E. ii. 4, 18; Niceph. H. E. xv. 18). By the famous 28th canon, passed at the conclusion of the council, equal dignity was ascribed to Constantinople with Rome (Labbe, iv. 796; Evagr. ii. 18). Hence arose the controversy between Anatolius and the Roman pontiff. Leo complained to Marcian (Ep. 54) and to Pulcheria (Ep. 55) that Anatolius had outstepped his jurisdiction, by consecrating Maximus to the see of Antioch; and he remonstrated with Anatolius (Ep. 53). After the council of Chalcedon some Egyptian bishops wrote to Anatolius, earnestly asking his assistance against Timotheus, who was usurping the episcopal throne at Alexandria (Labbe, Conc. Max. iv. iii. 23, p. 897). Anatolius wrote strongly to the emperor Leo against Timotheus (Labbe, iii. 26, p. 905). The circular of the emperor requesting the advice of Anatolius on the turbulent state of Alexandria is given by Evagrius (H. E. ii. 9), and by Nicephorus (H. E. xv. 18). The crowning of Leo on his accession by Anatolius is said (Gibbon, iii. 313) to be the first instance of the kind on record (Theoph. Chron. 95 Par.).

[I.G.S.]

Anatolius, bp. of Laodicea in Syria Prima (Eus. H. E. vii. 32). He had been famous at Alexandria for proficiency in the liberal arts, while his reputation for practical wisdom was so great that when the suburb of Brucheium was besieged by the Romans during the revolt of Aemilianus, A.D. 262, the command of the place was assigned to him. Provisions having failed, and his proposition of making terms with the besiegers having been indignantly rejected, Anatolius obtained leave to relieve the garrison of all idle mouths, and by a clever deception marched out all the Christians, and the greater part of the rest, many disguised as women. Having passed over to Palestine, he was ordained by Theotecnus, bp. of Caesarea, as bishop-coadjutor, with the right of succession. But going to Antioch to attend the synod against Paul of Samosata, on his way through Laodicea, which had just lost its bishop, his old friend Eusebius, he was detained and made bishop in his room, A.D. 269.

Eusebius speaks of him as not having written much, but enough to show at once his eloquence and manifold learning. He specially mentions a work on the Paschal question, published in a Latin version by Bucherius (Doct. Temp., Antv. 1634). Some fragments of his mathematical works were pub. at Paris, 1543, and by Fabricius (Bibl. Graec. iii. 462; Hieron. Sc. Eccl. c. 73). For

an Eng. trans. of his extant works see Ante-Nicene Lib. (T. & T. Clark).

[E.V.]

Ancyra, Seven Martyrs of, female victims of Diocletian's persecution, 304. They were unmarried, about 70 years old, and notable for piety and good works. When the persecution was determined upon, Theotecnus, a magician, a philosopher and pervert from Christianity, was dispatched as governor to Galatia to root out Christianity. Among the earliest victims were the seven virgins, Tecusa, Alexandra, Faina, Claudia, Euphrasia, Matrona, Julitta. Theotecnus called upon them to offer incense, and upon their refusal condemned them to the public brothel, from which they escaped scatheless on account of their age, and by the ingenuity of Tecusa their leader. He then ordered them to officiate as priestesses of Diana and Minerva in washing their statues according to the annual custom of Ancyra. They were accordingly carried naked through the streets to a neighbouring lake, where garlands and white garments were offered them in which to fulfil his commands. Upon their refusal Theotecnus ordered them to be drowned in the lake, with heavy stones tied round their necks lest their bodies should be recovered and buried by their fellow-Christians. Many legends have gathered round the story. The acts of the seven virgins and of St. Theodotus (a tavern-keeper of Ancyra martyred for rescuing and burying the bodies) are recorded in Gk. in a Vatican MS., purporting to have been written by an eye-witness named Nilus. They are found in Gk. and Lat. in Boll. Acta SS. May 18; cf. also Ruinart, Acta Sincera, p. 336; Ceillier, iii. 15.

[G.T.S.]

Andreas of Caesarea. [ Arethas.]

Andreas Samosatensis, bp. of Samosata at the time of the council of Ephesus, A.D. 431. Sickness prevented his attending the council (Labbe, Conc. iii. 506), but he took a leading part in the controversies between Cyril and the Oriental bishops that succeeded it. Without identifying himself with the erroneous teaching ascribed to Nestorius, he shewed himself his zealous defender, and remained firm to him when his cause had been deserted by almost all. For his zeal in the defence of an heresiarch he is styled by Anastasius Sinaita ὁ δράκων. The reputation of Andreas for learning and controversial skill caused John of Antioch to select him, together with his attached friend Theodoret, to answer Cyril's anathemas against Nestorius (Labbe, iii. 1150; Liberatus, c. iv. p. 16). Cyril replied and wrote in defence of his anathemas, which called forth a second treatise from Andreas (Labbe, iii. 827). In 453 Andreas accompanied Alexander and Theodoret to the council summoned at Antioch by Aristolaus the tribune, in compliance with the commands of Theodosius, to consult how the breach with Cyril might be healed (ib. 764). On the amicable reception by Acacius and John of Cyril's letter written in answer to the rescript of this council, Andreas fully sympathized with his aged metropolitan Alexander's distress and indignation. Andreas deplored the recognition of Cyril's orthodoxy by so many bishops, and desired to bury himself in some solitude where he might weep (ib. 784, 785,