people. The news spread that Severian had insulted their bishop, and Severian's life would have been in danger had he not speedily fled to Chalcedon, and put the Bosphorus between himself and the enraged mob. All the authority of the emperor and the passionate entreaties of the empress, who even placed her infant son on Chrysostom's knees in the church of the Apostles as an irresistible plea for yielding to her petition, were needed to extort forgiveness for Severian. Chrysostom interceded for him with the populace (Hom. de Recipiendo Severiano, vol. iii. pp. 492‒494), and the semblance of peace was restored (Socr. and Soz. u.s.).
The secret intrigues, checked for the time, soon broke out afresh. The allusion to Jezebel was not forgiven by Eudoxia, and Severian was equally implacable. The clergy were eager to rid themselves of one who, in the words of Palladius, "like a lamp burning before sore eyes," was intolerable from the brilliancy of his virtues. All they wanted was a powerful leader.
Such a leader was found in Theophilus, bp. of Alexandria, who had been unwillingly compelled to consecrate Chrysostom. A pretext for his interference was afforded by the hospitality shewn by Chrysostom and his friends to some Egyptian monks, known from their remarkable stature as "the Tall Brethren" [ Ammonius ], whom Theophilus had treated with great injustice and cruelty, nominally because of their Origenistic views, but really because they were privy to his own avarice and other vices (Isid. Pelusiot. Ep i. 142). Chrysostom had received them kindly, and written in their behalf to Theophilus, who replied with an indignant remonstrance against protecting heretics and interfering in the affairs of another diocese. The monks claimed the right of prosecuting their defamers (Pallad. pp. 51‒62; Socr. H. E. vi. 7, 9; Soz. H. E. viii. 12, 13). A personal appeal to Eudoxia secured them this. Theophilus was summoned to appear before a council for the investigation of the whole case of these Nitrian monks, while their calumniators were called upon to substantiate their charges or suffer punishment. Theophilus, however, devised a scheme for turning the tables upon Chrysostom, and transforming the council into one before which Chrysostom himself might be arraigned (Pallad. p. 64). [ Dioscorus.]
To pave the way for the execution of this plot Theophilus induced Epiphanius, the venerable bp. of Salamis, to visit Constantinople, with the decrees of a council recently held in Cyprus, by which the tenets of Origen which the Nitrian monks were charged with holding were condemned, for Chrysostom's signature (Socr. H. E. vi. 10‒14; Soz. H. E. viii. 14). Epiphanius petulantly declined the honours and hospitality prepared for him until Chrysostom had formally condemned Origen and expelled "the Tall Brethren." Chrysostom replied that he left both to the coming council, and would not prejudge the matter. The relations between the two prelates were further embittered by the ordination of a deacon by Epiphanius in violation of the canons of the church (Socr. H. E. vi. 11). No better success attended Epiphanius's attempt to obtain a condemnation of Origen from the bishops then at Constantinople. An interview with the accused monks, at which Epiphanius was obliged to acknowledge that he had not read a page of their writings, and had condemned them on hearsay, seems to have opened his eyes to the real character of Theophilus and the nature of the transaction in which he had become an agent. He refused to take any further share in the designs of Theophilus, and set sail for Cyprus, dying on his voyage or soon after his return (Socr. H. E. vi. 12‒14; Soz. H. E. viii. 14, 15).
Shortly after Epiphanius's departure Theophilus arrived at Constantinople, accompanied by a bodyguard of rough sailors from his own city of Alexandria, laden with costly presents. He received a vociferous welcome from the crews of the Egyptian corn-ships, but the bishops and clergy of the city kept aloof. He refused all communications with Chrysostom, rejected all his offers of hospitality, and, assuming the position of an ecclesiastical superior, not of a defendant about to take his trial, openly declared that he had come to depose Chrysostom for grave offences. The three weeks between his arrival and the commencement of the synod were devoted to ingratiating himself with influential personages and the disaffected clergy, by flattery, sumptuous banquets, and splendid gifts. Arcadius, probably unaware of the plans of the secret cabal, remonstrated with Chrysostom for his delay in proceeding to Theophilus's trial, which Chrysostom justified by his unwillingness to usurp a jurisdiction not legitimately his (Socr. H. E. vi. 15; Soz. H. E. viii. 16; Pallad. 65, 66; Chrys. Ep. ad Innocent. 1). Theophilus had no such scruples. He assumed as patriarch of Alexandria the supremacy over all Eastern bishops, and claimed the right of summoning Chrysostom as a suffragan before his tribunal. Apprehensive of the well-known popularity of Chrysostom with the lower orders, he dared not venture to hold a synod in Constantinople. The place chosen was a suburb of Chalcedon, on the other side of the Bosphorus, known as "the Oak," where was a large church with contiguous buildings for the clergy and monks. Thirty-six bishops, of whom all but seven were Egyptians, Theophilus's suffragans, formed the council. The Asiatic bishops were mainly such as Chrysostom had made his enemies during his recent visitation. None was more hostile than Gerontius of Nicomedia, whom he had deposed. The presidential chair was occupied by the bp. of Heraclea, as metropolitan. To this packed council, the members of which were at the same time "judges, accusers, and witnesses" (Phot. Cod. 59, ad init.), in the middle of July, a.d. 403, Chrysostom was summoned to answer to a list of charges containing 29 articles drawn up by the archdeacon John. Many of these were contemptibly frivolous, others grossly exaggerated, some entirely false (Pallad. p. 66). They had reference to the administration of his church and the alleged malversation of its funds; to his violent and tyrannical behaviour towards his clergy; to his private habits—"he had private interviews with women"—"he dined gluttonously by himself as a cyclops would eat"; to ritual
