train of followers who were ready to support him with words or blows; Barsumas, who attended as the chief and representative of the Syrian monks, was one of his friends, and even the officers who had been deputed by the emperor to preserve tranquillity during the debate, Elpidius and Eulogius, with the proconsul of Asia, favoured his cause. After the council had been opened with the due ceremonies, Eutyches arose, and spoke in defence of his doctrines. His accuser, Eusebius of Dorylæum, was only allowed to read the transactions of the council of Constantinople; when he came to that part in which Eutyches was required to acknowledge two natures in Christ as to his incarnation, the clamours of the assembly would allow him to proceed no farther. "Eusebius," they said, "ought to be burnt alive, to be cut in two; as he seeks division let him be divided."[1] The threatening looks of Dioscorus and his attendants, and the formidable train of monks and soldiers, prevailed, and it was declared as the sentence of the assembled bishops, that the dogmata of Eutyches were free from error, that Dioscorus held the same faith as his predecessor Cyril, and that Eutyches himself should be again received into the communion of the Church. The anathemas which had been hurled against Eutyches at Constantinople, were retorted on Flavian and Eusebius, and those who professed the doctrine of
- ↑ Καυσον Ευσεβιον, οὑτος ζων καη, οὑτος εις δυο γενηται, ὡς εμερισε μερισθη.
