Theodoret Search This Resource     in this Authorin this Sectionin all Sections   Navigator (Page 1 of 3) Previous Next   Page2   Book III. Chapter I.-Of the Reign of Julianus; How from a Child He Was Brought Up in Piety and Lapsed into Impiety; And in What Manner, Though at First He Kept His Impiety Secret, He Afterwards Laid It Bare. Constantius, as has been narrated, departed this life groaning and grieving that he had been turned away from the faith of his father. Julian heard the news of his end as he was crossing from Europe into Asia and assumed the sovereignty with delight at having now no rival. In his earlier days, while yet a lad, Julian had, as well as Gallus(1) his brother, imbibed pure and pious teaching. In his youth and earlier manhood he continued to take in the same doctrine. Constantius, dreading lest his kinsfolk should aspire to imperial power, slew them;(2) and Julian, through fear of his cousin, was enrolled in the order of Readers,(3) and used to read aloud the sacred books to the people in the assemblies of the church. He also built a martyr's shrine; but the martyrs, when they beheld his apostasy, refused to accept the offering; for in consequence of the foundations being, like their founder's mind, unstable, the edifice fell down(4) before it was consecrated. Such were the boyhood and youth of Julian. At the period, however, when Constantius was setting out for the West, drawn thither by the war against Magnentius, he made Gallus, who was gifted with piety which he retained to the end,(5) Caesar of the East. Now Julian flung away the apprehensions which had previously stood him in good stead, and, moved by unrighteous confidence, set his heart on seizing the sceptre of empire. Accordingly, on his way through Greece, he sought out seers and soothsayers, with a desire of learning if he should get what his soul longed for. He met with a man who promised to predict these things, conducted him into one of the idol temples, introduced him within the shrine, and called upon the demons of deceit. On their appearing in their wonted aspect terror compelled Julian to make the sign of the cross upon his brow. They no sooner saw the sign of the Lord's victory than they were reminded of their own rout, and forthwith fled away. On the magician becoming acquainted with the cause of their flight he blamed him; but Julian confessed his terror, and said that he wondered at the power of the cross, for that the demons could not endure to see its sign and ran away. "Think not anything of the sort, good sir;" said the magician, "they were not afraid as you make out, but they went away because they abominated what you did." So he tricked the wretched man, initiated him in the mysteries, and filled him with their abominations. So lust of empire stripped the wretch of all true religion. Nevertheless after attaining the supreme power he concealed his impiety for a considerable time; for he was specially apprehensive about the troops who had been instructed in the principles of true religion, first by the illustrious Constantine who freed them from their former error and trained them in the ways of truth, and afterwards by his sons, who confirmed the instruction given by their father. For if Constantius, led astray by those under whose influence he lived, did not admit the term omoousion, at all events he sincerely accepted the meaning underlying it, for God the Word he styled true Son, begotten of his Father before the ages, and those who dared to call Him a creature he openly renounced, absolutely prohibiting the worship of idols. I will relate also another of his noble deeds, as satisfactory proof of his zeal for divine things. In his campaign against Magnentius he once mustered the whole of his army, and counselled them to take part all together in the divine mysteries, "for," said he, "the end of life is always uncertain, and that not least in war, when innumerable missiles are hurled from either side, and swords and battle axes and other weapons are assailing men, whereby a violent death is brought about. Wherefore it behoves each than to wear that precious robe which most of all we need in yonder life hereafter: if there be one here who would not now put on this garb let him depart hence and go home. I shall not brook to fight with men in my army who have no part nor lot in our holy rites."(6) Chapter II.-Of the Return of the Bishops and the Consecration of Paulinus. Julian had clear information on these points, and did not make known the impiety of his soul. With the object of attracting all the bishops to acquiescence in his rule he ordered even those who had been expelled from their churches by Constantius, and who were sojourning on the furthest confines of the empire, to return to their own churches. Accordingly, on the promulgation of this edict, back to Antioch came the divine Meletius, and to Alexandria the far famed Athanasius.(7) But Eusebius,(8) and Hilarius(9) of Italy and Lucifer(10) who presided over the flock in the island of Sardinia, were living in the Thebaid on the frontier of Egypt, whither they had been relegated by Constantius. They now met with the rest whose views were the same and affirmed that the churches ought to be brought into harmony. For they not only suffered from the assaults of their opponents, but were at variance with one another. In Antioch the sound body of the church had been split in two; at one and the same time they who from the beginning, for the sake of the right worthy Eustathius, had separated from the rest, were assembling by themselves; and they who with the admirable Meletius had held aloof from the Arian faction were performing divine service in what is called the Palaea. Both parties used one confession of faith, for both parties were champions of the doctrine laid down at Nicaea. All that separated them was their mutual quarrel, and their regard for their respective leaders; and even the death of one of these did not put a stop to the strife. Eustathius died before the election of Meletius, and the orthodox party, after the exile of Meletius and the election of Euzoius, separated from the communion of the impious, and assembled by themselves; with these, the party called Eustathians could not be induced to unite. To effect an union between them the Eusebians and Luciferians sought to discover a means. Accordingly Eusebius besought Lucifer to repair to Alexandria and take counsel on the matter with the great Athanasius, intending himself to undertake the labour of bringing about a reconciliation. Lucifer however did not go to Alexandria but repaired to Antioch. There he urged many arguments in behalf of concord on both parties. The Eustathians, led by Paulinus, a presbyter, persisted in opposition. On seeing this Lucifer took the improper course of consecrating Paulinus as their bishop. This action on the part of Lucifer prolonged the feud, which lasted for eighty-five years, until the episcopate of the most praise-worthy Alexander.(11) No sooner was the helm of the church at Antioch put into his hands than he tried every expedient, and brought to bear great zeal and energy for the promotion of concord, and thus joined the severed limb to the rest of the body of the church. At the time in question however Lucifer made the quarrel worse and spent a considerable time in Antioch, and Eusebius when he arrived on the spot and learnt that bad doctoring had made the malady very hard to heal, sailed away to the West. When Lucifer returned to Sardinia he made certain additions to the dogmas of the church and those who accepted them were named after him, and for a considerable time were called Luciferians. But in time the flame of this dogma too went out and it was consigned to oblivion.(12) Such were the events that followed on the return of the bishops. Chapter III.-Of the Number and Character of the Deeds Done by Pagans Against the Christians When They Got the Power from Julian. When Julian had made his impiety openly known the cities were filled with dissensions. Men enthralled by the deceits of idolatry took heart, opened the idols' shrines, and began to perform those foul rites which ought to have died out from the memory of man. Once more they kindled the fire on the altars, befouled the ground with victims' gore, and defiled the air with the smoke of their burnt sacrifices. Maddened by the demons they served they ran in corybantic(13) frenzy round about the streets, attacked the saints with low stage jests, and with all the outrage and ribaldry of their impure processions. On the other hand the partizans(14) of piety could not brook their blasphemies, returned insult for insult, and tried to confute the error which their opponents honoured. In their turn the workers of iniquity took it ill; the liberty allowed them by the sovereign was an encouragement to audacity and they dealt deadly blows among the Christians. It was indeed the duty of the emperor to consult for the peace of his subjects, but he in the depth of his iniquity himself maddened his peoples with mutual rage. The deeds dared by the brutal against the peaceable he overlooked and entrusted civil and military offices of importance to savage and impious men, who though they hesitated publicly to force the lovers of true piety to offer sacrifice treated them nevertheless with all kinds of indignity. All the honours moreover conferred on the sacred ministry by the great Constantine Julian took away. To tell all the deeds dared by the slaves of idolatrous deceit at that time would require a history of these crimes alone, but out of the vast number of them I shall select a few instances. At Askalon and at Gaza, cities of Palestine, then of priestly rank and women who had lived all their lives in virginity were disembowelled, filled with barley, and given for food to swine. At Sebaste, which belongs to the same people, the coffin of John the Baptist was opened, his bones burnt, and the ashes scattered abroad.(15) Who too could tell without a tear the vile deed done in Phoenicia? At Heliopolis(16) by Lebanon there lived a certain deacon of the name of Cyrillus. In the reign of Constantine, fired by divine zeal, he had broken in pieces many of the idols there worshipped. Now men of infamous name, bearing this deed in mind, not only slew him, but cut open his belly and devoured his liver. Their crime was not, however, hidden from the all-seeing eye, and they suffered the just reward of their deeds; for all who had taken part in this abominable wickedness lost their teeth, which all fell out at once, and lost. too, their tongues, which rotted away and dropped from them: they were moreover deprived of sight, and by their sufferings proclaimed the power of holiness. At the neighbouring city of Emesa(17) they dedicated to Dionysus, the woman-formed, the newly erected church, and set up in it his ridiculous androgynous image. At Dorystolum,(18) a famous city of Thrace, the victorious athlete Aemilianus was thrown upon a flaming pyre, by Capitolinus, governor of all Thrace. To relate the tragic fate of Marcus, however, bishop of Arethusa,(19) with true dramatic dignity, would require the eloquence of an Aeschylus or a Sophocles. In the days of Constantius he had destroyed a certain idol-shrine and built a church in its place; and no sooner did the Arethusians learn the mind of Julian than they made an open display of their hostility. At first, according to the precept of the Gospel,(20) Marcus endeavoured to make his escape; but when he became aware that some of his own people were apprehended in his stead, he returned and gave himself up to the men of blood. After they had seized him they neither pitied his old age nor reverenced his deep regard for virtue; but, conspicuous as he was for the, beauty alike of his teaching and of his life, first of all they stripped and smote him, laying strokes on every limb, then they flung him into filthy sewers, and, when they had dragged him out again, delivered him to a crowd of lads whom they charged to prick him without mercy with their pens.(21) After this they put him into a basket, smeared him with pickle(22) and honey, and hung him up in the open air in the height of summer, inviting wasps and bees to a feast. Their object in doing this was to compel him either to restore the shrine which he had destroyed, or to defray the expense of its erection. Marcus, however, endured all these grievous sufferings and affirmed that he would consent to none of their demands. His enemies, with the idea that he could not afford the money from poverty, remitted half their demand, and bade him pay the rest; but Marcus hung on high, pricked with pens, and devoured by wasps and bees, yet not only shewed no signs of pain, but derided his impious tormentors with the repeated taunt, "You are groundlings and of the earth; I, sublime and exalted." At last they begged for only a small portion of the money; but, said he, "it is as impious to give an obole as to give all." So discomfited they let him go, and could not refrain from admiring his constancy, for his words had taught them a new lesson of holiness. Chapter IV.-Of the Laws Made by Julian Against the Christians. Countless other deeds were dared at that time by land and by sea, all over the world, by the wicked against the just, for now without disguise the enemy of God began to lay down laws against true religion. First of all he prohibited the sons of the Galileans, for so he tried to name the worshippers of the Saviour, from taking part in the study of poetry, rhetoric, and philosophy, for said he, in the words of the proverb "we are shot with shafts feathered from our own wing,"(23) for from our own books they take arms and wage war against us. After this he made another edict ordering the Galileans to be expelled from the army. Chapter V.-Of the Fourth Exile and Flight of the Athanasius. At this time Athanasius, that victorious athlete of the truth, underwent another peril, for the devils could not brook the power of his tongue and prayers, and so armed their ministers to revile him. Many voices did they utter beseeching the champion of wickedness to exile Athanasius, and adding yet this further, that if Athanasius remained. not a heathen would remain, for that he would get them all over to his side. Moved by these supplications Julian condemned Athanasius not merely to exile,(24) but to death. His people shuddered, but it is related that he foretold the rapid dispersal of the storm, for said he "It is a cloud which soon vanishes away." He however withdrew as soon as he learnt the arrival of the bearers of the imperial message, and finding a boat on the bank of the river, started for the Thebaid. The officer who had been appointed for his execution became acquainted with his flight, and strove to pursue him at hot haste; one of his friends, however, got ahead, and told him that the officer was coming on apace. Then some of his companions besought him to take refuge in the desert, but he ordered the steersman to turn the boat's head to Alexandria. So they rowed to meet the pursuer, and on came the bearer of the sentence of execution, and, said he, "How far off is Athanasius?" "Not far," said Athanasius,(25) and so got rid of his foe, while he himself returned to Alexandria and there remained in concealment for the remainder of Julian's reign.(26) Chapter VI.-Of Apollo and Daphne, and of the Holy Babylas. Julian, wishing to snake a campaign against the Persians, dispatched the trustiest of his officers to all the oracles throughout the Roman Empire, while he himself went as a suppliant to implore the Pythian oracle of Daphne to make known to him the future. The oracle responded that the corpses lying hard by were becoming an obstacle to divination; that they must first be removed to another spot; and that then he would utter his prophecy, for, said he, "I could say nothing, if the grove be not purified." Now at that time there were lying there the relics of the victorious martyr Babylas(27) and the lads who had gloriously suffered with him, and the lying prophet was plainly stopped from uttering his wonted lies by the holy influence of Babylas. Julian was aware of this, for his ancient piety had taught him the power of victorious martyrs, and so be removed no other body from the spot, but only ordered the worshippers of Christ to translate the relics of the victorious martyrs. They marched with joy to the grove,(28) put the coffin on a car and went before it leading a vast concourse of people, singing the psalms of David, while at every pause they shouted "Shame be to all them that worship molten images."(29) For they understood the translation of the martyr to mean defeat for the demon. Chapter VII.-Of Theodorus the Confessor. Julian could not endure the shame brought upon him by these doings, and on the following day ordered the leaders of tile choral procession to be arrested. Sallustius was prefect at this time and a servant of iniquity, but he nevertheless was anxious to persuade the sovereign not to allow the Christians who were eager for glory to attain the object of their desires. When however he saw that the emperor was impotent to master his rage, he arrested a young man adorned with the graces of a holy enthusiasm while walking in the Forum, hung him up before the world on the stocks, lacerated his back with scourges, and scored his sides with claw-like instruments of torture. And this he did all day from dawn till the day was done; and then put chains of iron on him and ordered him to be kept in ward. Next morning he informed Julian of what had been done, and reported the young man's constancy and added that the event was for themselves a defeat and for the Christians a triumph. Persuaded of the truth of this, God's enemy suffered no more to be so treated and ordered Theodorus(30) to be let out of prison, for so was named this young and glorious combatant in truth's battle. On being asked if he had had any sense of pain on undergoing those most bitter and most savage tortures he replied that at the first indeed he had felt some little pain, but that then had appeared to him one who continually wiped the sweat from his face with a cool and soft kerchief and bade him be of goodcourage. "Wherefore," said he, "when the executioners gave over I was not pleased but vexed, for now there went away with them he who brought me refreshment of soul." But the demon of lying divination at once increased the martyr's glory and exposed his own falsehood; for a thunderbolt sent down from heaven burnt the whole shrine(31) and turned the very statue of the Pythian into fine dust, for it was made of wood and gilded on the surface. Julianus the uncle of Julian, prefect of the East, learnt this by night, and riding at full speed came to Daphne, eager to bring succour to the deity whom he worshipped; but when he saw the so-called god turned into powder he scourged the officers in charge of the temple,(32) for he conjectured that the conflagration was due to some Christian. But they, maltreated as they were, could not endure to utter a lie, and persisted in saying that the fire had started not from below but from above. Moreover some of the neighbouring rustics came forward and asserted that they had seen the thunderbolt come rushing down from heaven. FOOTNOTES: On the murder of the Princes of the blood Gallus was first sent alone to Tralles or Ephesus, (Soc. iii. 1,) and afterwards spent some time with his brother Julian in Cappadocia in retirement, but with a suitable establishment. On their relationship to Constantius vide Pedigree in the prolegomena. The massacre "involved the two uncles of Constantius, seven of his cousins, of whom Dalmatius and Hannibalianus were the most illustrious, the patrician Optatus, who had married a sister of the late Emperor, and the praefect Abcavius." "If it were necessary to aggravate the horrors of this bloody scene we might add that Constantius himself had espoused the daughter of his uncle Julius, and that he had bestowed his sister in marriage on his cousin Hannibalianus." "Of so numerous a family Gallus and Julian alone, the two youngest children of Julius Constantius, were saved from the hands of the assassins, till their rage, satiated with slaughter, had in some measure subsided." Gibbon, Chap. xviii. Theodoretus follows the opinion of Athanasius and Julian in ascribing the main guilt to Constantius, but, as Gibbon points out, Eutropius and the Victors "use the very qualifying expressions;" "sinente potius quam jubente;" "incertum quo suasore;" and "vl militum." Gregory of Nazianzus (Or. iv. 21) ascribes the preservation of both Julian and his brother Gallus to the clemency and protection of Constantius. Tertullian (De Praesc. 41) is the earliest authority for the office of Anagnostes, Lector, or Reader, as a distinct order in the Church. Henceforward it appears as one of the minor orders, and is frequently referred to by Cyprian (Epp. 29. 38, etc.). By one of Justinian's novels it was directed that no one should be ordained Reader before the age of eighteen, but previously young boys were admitted to the office, at the instance of their parents, as introductory to the higher functions of the sacred ministry. Dict. Christ. Ant. 1. 80. Sozomen (v. 2) tells us that when the princes were building a chapel for the martyr Mamas, the work of Gallus stood, but that of Julian tumbled down. A more famous instance of the care of Gallus for the christian dead is the story of the translation of the remains of the martyr Babylas from Antioch to Daphne, referred to by our author (iii. 6) as well as by Sozomen v. 19, and by Rufinus x. 35. cf. Bishop Lightfoot, Ap. Fathers II. i. 42. Gallus was made Caesar by the childless Constantius in 350, in about his 25th year. "Fuit" says Am. Marcellinus (xiv. II. 28) "forma conspicuus bona, decente filo corporis, membrorumque recta compage, flavo capillo et molli, barba licet recens emergente lanugine tenera." His government at Antioch was not successful, and at the instigation of the Eunuch Eusebius he was executed in 354 at Pola, a town already infamous for the murder of Crispus. amuhtoij. The accession of Julian was made known in Alexandria at the end of Nov. 361, and the Pagans at once rose against George, imprisoned him, and at last on Dec. 24, brutally beat and kicked him to death. The Arians appointed a successor-Lucius, but on Feb. 22 Athanasius once more appeared among his faithful flock, and lost no time in getting a Council for the settlement of several moot points of discipline and doctrine, which Theodoret proceeds to enumerate. i.e. of Vercellae. Vide p. 76. From Scythopolis he had been removed to Cappadocia, and thence to the Thebaid, whence he wrote a letter, still extant, to Gregory, bp. of Elvira in Spain. Valesius supposes Hilary of Poictiers to be mentioned here, though he recognises the difficulty of the "o ek thj 'Italiaj," and would alter the text t meet it. Possibly this is the Hilary who is said to have been bishop of Pavia from 358 to 376, and may be the "Sanctus Hilarius" of Aug. Cont. duas Epist. Pelag iv. 4. 7. cf. article Ambrosiaster in Dict. Christ. Biog. cf. p. 76, note. Lucifer, bishop of Cagliari, had first been relegated in 355 to Eleutheropolis, (a town of the 3d C., in Palestine, about 20 m. west of Jerusalem) whence he wrote the controversial pamphlets still extant. He vigorously abused Constantius, to whom he paid the compliment of sending a copy of his work. The emperor appears to have retorted by having him removed to the Thebaid, whence he returned in 361. cf. p. 41. Eustathius died about 337, at Philippi, - probably about six years after his deposition. Alexander, an ascetic (cf. post, V. Ch. 35) did not become bishop of Antioch till 413. The raison d'etre of the Luciferians as a distinct party was their unwillingness to accept communion with men who had ever lapsed into Arianism. Jerome gives 371 as the date of Lucifer's death. "To what extent he was an actual schismatic remains obscure." St. Ambrose remarks that "he had separated himself from our communion," (de excessu Satyri 1127, 47) and St. Augustine that "he fell into the darkness of schism, having lost the light of charity." (Ep. 185 n. 47.) But there is no mention of any separation other than Lucifer's own repulsion of so many ecclesiastics; and Jerome in his dialogue against the Luciferians (§20) calls him "beatus and bonus pastor." J. Ll. Davies in Dict. Christ. Biog. s. v. Corybantes, the name of the priests of Cybele, whose religious service consisted in noisy music and wild armed dances, is a word of uncertain origin. The chief seat of their rites was Pessinus in Galatia. Qiaswtai. lit. The "club-fellows," or "members of a religious brotherhood." Sebaste was a name given to Samaria by Herod the Great in honour of Augustus. cf. Rufinus H. E. xi. 28 and Theophanes, Chronographia i. 117. Theodoretus claims to have obtained some of the relics of the Baptist for his own church at Cyrus (Relig. Hist. 1245). On the development of the tradition of the relics, cf. Dict. Christ. Ant. i. 883. A magnificent church was built by Theodosius (Soz. vii. 21 and 24) in a suburb of Constantinople, to enshrine a head discovered by some unsound monks. The church is said by Sozomen (vii. 24) to be "at the seventh milestone," on the road out of Constantinople, and the place to be called Hebdomon or "seventh." I am indebted to the Rev. H. F. Tozer for the suggestion that Hebdomon was a promontory on the Propontis, to the west of the extreme part of the city, where the Cyclobion was, and where the Seven Towers now are; and that the Seven Towers being about six Roman miles from the Seraglio Point, which is the apex of the triangle formed by the city, the phrase at the seventh milestone is thus accounted for. Bones alleged to be parts of the scull are still shewn at Amiens. The same emperor built a church for the body on the site of the Serapeum at Alexandria. Heliopolis, the modern Baalbec, the "City of the Sun," was built at the west foot of Anti-Libanus, near the sources of the Orontes. On the Orontes; now Homs. Here Aurelian defeated Zenobia in 273. Durostorum, now Silistria, on the right bank of the Danube. Valesius (note on Soz. v. 10) would distinguish this Marcus of Arethusa from the Arian Marcus of Arethusa, author of the creed of Sirmium (Soc. H. E. ii. 30), apparently on insufficient grounds (Dict. Christ. Biog. s. v.). Arethusa was a town not far from the source of the Orontes. Matt. x. 23. The sharp iron stilus was capable of inflicting severe wounds. Caesar, when attacked by his murderers, "caught Casca's arm and ran it through with his pen." Suetonius. garon, garum, was a fish-pickle. cf. the barbarous punishment of the skafeusij,inficted among others on Mithridates, who wounded Cyrus at Cunaxa. (Plut. Artaxerxes.) cf. Aristophanes (Aves 808) "tad' oux up' allwn alla toij autwn pteroij." The crowning outrage which moved Julian to put out the edict of exile was the baptism by the bishop of some pagan ladies. The letter of Julian (Ep. p. 187) fixed Dec. 1st, 362, as the limit of Athanasius' permission to stay in Egypt, but it was on Oct. 23d (Fest. Ind.) that the order was communicatedto him. The story may be compared with that of Napoleon on the return from Elba in Feb. 1815, when on being hailed by some passing craft with an enquiry as to the emperor's health, he is said to have himself taken the speaking trumpet and replied "Quite well." He concealed himself at Choeren, (? El Careon) near Alexandria, and went thence to Memphis, whence he wrote his Festal Letter for 363. Julian died June 26, 363. Babylas, bishop of Antioch from 238 to 251, was martyred in the Decian persecution either by death in prison (Euseb. H. E. vi. 39 meta thn omologian en desmwthriw metallacantoj) or by violence. (Chrys. des. B.c. gentes) "Babylas had won for himself a name by his heroic courage as bishop of Antioch. It was related of him that on one occasion when the emperor Philip, who was a Christian, had presented himself one Easter Eve at the time of prayer, he had boldly refused admission to the sovereign, till he had gone through the proper discipline of a penitent for some offence committed. (Eus. II. E. vi. 34.) He acted like a good shepherd, says Chrysostom, who drives away the scabby sheep, lest it should infect the flock." Bp. Lightfoot, Ap. Fathers II. i. p. 40-46. "The Daphnean Sanctuary was four or five miles distant from the city." "Rufinus says six, but this appears to be an exaggeration." Bp. Lightfoot l. c. Ps. 96. 7. "Gibbon seems to confuse this young man Theodorus with Theodoretus the presbyter and martyr who was put to death about this time at Antioch by the Count Julianus, the uncle of the emperor, (Soz. v. 8., Ruinart's Act. Mart. Sinc. p. 605 sq.) for he speaks in his text of `a presbyter of the name of Theodoret,0' and in his notes of `the passion of S. Theodore in the Acta Sincera of Ruinart,0'" Bp. Lightfoot. p. 43. "Gibbon says, `During the night which terminated this indiscreet procession, the temple of Daphne was in flames,0' and later writers have blindly followed him. He does not give any authority, but obviously he is copying Tillemont H. E. iii. p. 407 `en mesme temps que l'on portant dans la ville la châsse du Saint Martyr, c'est àdire la nuit suivante.0' The only passage which Tillemont quotes is Ammianus, (xxii. 13) `eodem tempore die xi. Kal. Nov.,0' which does not bear him out. On the contrary the historians generally (cf. Soz. v. 20, Theod. iii. 7) place the persecutions which followed on the processions, and which must have occupied some time, before the burning of the temple." Bp. Lightfoot. newkorouj. newkoroj is the word rendered "worshipper" in Acts xix. 35 by A. V. The R.V. has correctly "temple-keeper," the old derivation from korew = sweep, being no doubt less probable than the reference of the latter part of the word to a root KOR = KOL, found in colo, curo.