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female vices; and condemned the profane honors which were addressed, almost in the precincts of St. Sophia, to the statue of the empress. His imprudence tempted his enemies to inflame the haughty spirit of Eudoxia, by reporting, or perhaps inventing, the famous exordium of a sermon, "Herodias is again furious; Herodias again dances; she once more requires the head of John;" an insolent allusion, which, as a woman and a sovereign, it was impossible for her to forgive. ^51 The short interval of a perfidious truce was employed to concert more effectual measures for the disgrace and ruin of the archbishop. A numerous council of the Eastern prelates, who were guided from a distance by the advice of Theophilus, confirmed the validity, without examining the justice, of the former sentence; and a detachment of Barbarian troops was introduced into the city, to suppress the emotions of the people. On the vigil of Easter, the solemn administration of baptism was rudely interrupted by the soldiers, who alarmed the modesty of the naked catechumens, and violated, by their presence, the awful mysteries of the Christian worship. Arsacius occupied the church of St. Sophia, and the archiepiscopal throne. The Catholics retreated to the baths of Constantine, and afterwards to the fields; where they were still pursued and insulted by the guards, the bishops, and the magistrates. The fatal day of the second and final exile of Chrysostom was marked by the conflagration of the cathedral, of the senate-house, and of the adjacent buildings; and this calamity was imputed, without proof, but not without probability, to the despair of a persecuted faction. ^52

[Footnote 50: Palladius owns (p. 30) that if the people of Constantinople had found Theophilus, they would certainly have thrown him into the sea. Socrates mentions (l. vi. c. 17) a battle between the mob and the sailors of Alexandria, in which many wounds were given, and some lives were lost. The massacre of the monks is observed only by the Pagan Zosimus, (l. v. p. 324,) who acknowledges that Chrysostom had a singular talent to lead the illiterate multitude.]

[Footnote 51: See Socrates, l. vi. c. 18. Sozomen, l. viii. c. 20. Zosimus (l. v. p 324, 327) mentions, in general terms, his invectives against Eudoxia. The homily, which begins with those famous words, is rejected as spurious. Montfaucon, tom. xiii. p. 151. Tillemont, Mem. Eccles. tom xi. p. 603.]

[Footnote 52: We might naturally expect such a charge from Zosimus, (l. v. p. 327;) but it is remarkable enough, that it should be confirmed by Socrates, (l. vi. c. 18,) and the Paschal Chronicle, (p. 307.)]

Cicero might claim some merit, if his voluntary banishment preserved the peace of the republic; ^53 but the submission of Chrysostom was the indispensable duty of a Christian and a subject. Instead of listening to his humble prayer, that he might be permitted to reside at Cyzicus, or Nicomedia, the inflexible empress assigned for his exile the remote and desolate town of Cucusus, among the ridges of Mount Taurus, in the Lesser Armenia. A secret hope was entertained, that the archbishop might perish in a difficult and dangerous march of seventy days, in the heat of summer, through the provinces of Asia Minor, where he was continually threatened by the hostile attacks of the Isaurians, and the more implacable fury of the monks. Yet Chrysostom arrived in safety at the place of his confinement; and the three years which he spent at Cucusus, and the neighboring town of Arabissus, were the last and most glorious of his life. His character was consecrated by absence and persecution; the faults of his administration were no longer remembered; but every tongue repeated the praises of his genius and virtue: and the respectful attention of the Christian world was fixed on a desert spot among the mountains of Taurus. From that solitude the archbishop, whose active mind was invigorated by misfortunes, maintained a strict and frequent correspondence ^54 with the most distant provinces; exhorted the separate congregation of his faithful