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250 shown by Cyprian and Cornelius to the lapsi, and even taunted the latter with having been a libellaticus. The tendency to ascetic rigorism of discipline would doubtless have shown itself sooner or later in any case, but historically the Novatianist schisms had their beginning in the Decian persecution. Cf. Eus. H. E. vi. 39-45; Cyprian, de Laps., and Epp. passim; the articles in this dict. on the persons named above; and an excellent paper on Decius by Hefele in Wetzer and Welte's  Kirchen Lexicon. For the general history of the reign, see Gibbon (c. x.), whose narrative is based on Zosimus and Zonaras. [E.H.P.]  Demetrias, a Roman virgin to whom Jerome wrote his treatise (Ep. 130, ed. Vall.) on the keeping of virginity. Her family was illustrious at Rome, her grandmother Proba (who is much praised by Jerome) having had three sons, all consuls. Demetrias had in early life wished to take the vow of virginity, but feared her parents' opposition. They, however, fully approved, and it gladdened all the churches of Italy. Her father having died just before the sack of Rome by Alaric, the family sold their property and set sail for Africa, witnessing the burning of Rome as they left Italy; and, arriving in Africa, fell into the hands of the rapacious count Heraclian, who took away a large part of their property. Jerome exhorts Demetrias to a life of study and fasting; care in the selection of companions; consecration of her wealth to Christ's service; and to working with her own hands. He warns her not to perplex herself with difficult questions introduced by the Origenists; and recommends the study of Scripture. He exhorts her to prefer the coenobitic to the hermit life, and bears testimony, as he had done 30 years before to Eustochium, to the excellence of the virgin-state, notwithstanding the attacks made upon it. [W.H.F.]  Demetrius (2) succeeded Julianus A.D. 189, as 11th bp. of Alexandria (Eus. H. E. v. 22). He presided over the see for 43 years, and died A.D. 231-232 (ib. vi. 26). He appears to have been of an energetic and imperious nature. He took an active interest in the Catechetical School, and is said to have sent one of its early chiefs, Dictionary of Christian Biography and Literature to the End of the Sixth Century/Pantaenus, of Alexandria, on a [second?] mission "to the Indians" on their own request (Hieron. de Vir. Ill. 36). After Clement had left Alexandria, he placed Origen at its head, c. 203 (Eus. H. E. vi. 5), and strenuously encouraged him to continue his work, when his indiscreet zeal had exposed him to misrepresentation (ib. vi. 8). Later (A.D. 217), he sent Origen to the Roman governor of Arabia, at the governor's earnest invitation (ib. vi. 19). Origen fulfilled his mission satisfactorily, but not long afterwards Demetrius's friendship for him was interrupted. [ Dictionary of Christian Biography and Literature to the End of the Sixth Century/Origenes, known as Origen.] According to a late, and not very trustworthy, authority, Demetrius is reported to have written letters on the keeping of Easter, maintaining the view adopted at Nicaea (Eutychius, Ann. pp. 363 ff.; Migne, Patrol. vol. cxi.). Other legendary stories of his life are given in the Chronicon Orientale (pp. 72 f. ed 1685), and more briefly by Tillemont (Mémoires, Origène, art. vii. tom. iii. p. 225, ed. Bruxelles).

The statement that Demetrius first changed the singular ecclesiastical arrangement of Egypt, by appointing three bishops in addition to the bp. of Alexandria, who had formerly governed the whole province, is probably correct, though the only direct authority for it is that of Eutychius, patriarch of Alexandria, in the 10th cent. (cf. Lightfoot, Philippians, p. 230). Possibly this change was due to special views on church government, which may have influenced Demetrius in his harsh judgment on the ordination of Origen beyond the limits of his jurisdiction. [B.F.W.]  Demophilus, bp. of Constantinople, A.D. 370; expelled 380; died 386; formerly bp. of Berea; born of good family in Thessalonica (Philostorg. H. E. ix. 14). On the death of Eudoxius in 370 he was elected by the Arians to the bishopric of Constantinople (Socr. H. E. iv. 14; Soz. H. E. vi. 13). The people, however, were much divided (Philostorg. H. E. ix. 10). The orthodox party chose Evagrius for their bishop, and he was ordained by Eustathius, the deposed bp. of Antioch. This was the signal for an outburst of fury on the part of the Arians. Eustathius and Evagrius were banished by Valens, and their followers bitterly persecuted (Socr. H. E. iv. 14, 16; Soz. H. E. vi. 13, 14). Demophilus, soon after his accession, went to Cyzicus in conjunction with Dorotheus, or Theodorus, of Heraclea, to procure the election of an Arian bishop, that see having been vacant since the banishment of Eunomius. But the people of Cyzicus refused to acknowledge them till they had anathematized Aetius, Eunomius, and their followers. They were then permitted to ordain a bishop chosen by the people. The bishop who was ordained straightway and clearly taught the consubstantial faith (Philostorg. H. E. ix. 13).

In 380 changed times came and made the reign of Theodosius I. and the patriarchate of Demophilus memorable. The emperor Theodosius offered to confirm him in his see, if he would subscribe the Nicene Creed. Demophilus refused, and was immediately ordered to give up his churches. He then called his followers together, and retired, with Lucius of Alexandria and others, to a place of worship without the walls (Socr. H. E. v. 7). The churches of Constantinople, which had for forty years been in Arian hands, were now restored to the orthodox; and similarly in other cities. It was, in fact, a general dis-establishment of Arianism and re-establishment of Catholicism. Philostorgius (H. E. ix. 19) adds that Demophilus went to his own city, Berea. But this must have been some time afterwards, or he must have returned from exile, for he represented the Arian party at the synod held in Constantinople, A.D. 383 (Socr. H. E. v. 10; Soz. H. E. vii. 12). The same writer says that Demophilus was wont to throw everything into confusion, especially the doctrines of the church, and quotes from a sermon at Constantinople, in which he spoke of the human nature of the Saviour as lost in the divine, as a glass of milk when poured into the sea. Philostorg. ''Patrol. Gk''. lxv.; Soz. and Socr. ''Patrol. Gk.'' lxvii. [P.O.]  Dianius or Dianaeus, for more than 20 years bp. of Caesarea in Cappadocia, a saintly man 