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 his memory by the use of opprobrious language and represents his fate as a judgment of God analogous to that which befel Arius, gives us a sketch of a second and most pathetic letter addressed by Nestorius to the prefect and known as his "Tragedy." In this he implores the protection of the Roman laws, and enlarges on the reproach which would fall on the Roman name if he received better treatment from barbarians than when seeking the protection of the Roman government. He gives a moving picture of the hardships to which, though "afflicted by disease and age," he had been subjected. But all was in vain. He obtained no mercy, and only death released him from his sufferings.

Though his enemies might remove him from this world, they could not so easily destroy his influence. The extent of his error had been much exaggerated. His opponents went ultimately to greater extremes than he had ever done, though it must be confessed that his utterances were often ill-considered, as when he denied without qualification that the Son could be said to have suffered. For the history of the immediate results of their victory see. Cyril, in his Ep. to Acacius of Melitene, had, before his death in 444, committed himself to the doctrine that the two natures (φύσεις) of Christ became one after the union had been effected. This doctrine, in the days of his successor, brought about a strong reaction in favour of the Syrian interpretation of the word θεοτόκος. Meanwhile the party of Nestorius was very rigorously treated by the emperor. In 435 laws were enacted ordaining that the Nestorians should be called Simonians (their own name for themselves was Chaldeans); that the writings of Nestorius should be burnt; that all bishops who defended his opinions should be deposed; punishments were decreed against any one who should copy, keep, or even read his writings or those of his supporters; and all meetings of Nestorians for public worship were rigorously proscribed.

The after-history of Nestorianism is extremely interesting, but cannot be treated in detail here. The rigorous measures above mentioned were fiercely resisted in Syria and Babylonia, and when Rabbulas sought to prohibit the reading of the works of Diodorus and Theodore, the Nestorian teachers crossed the border into Persia. Barsumas, bp. of Nisibis from 435 to 489, did much to spread Nestorianism in the far East, and his work received an additional impulse from the policy of the emperor Zeno, who persecuted Nestorians and Monophysites alike. [.] Thence Nestorianism spread to Chaldea, India, and even China. It has even been stated that there was a time when the disciples of Nestorius outnumbered the members of all the other communions in the Christian church. Of the progress of Nestorianism in China there can be no doubt, for the Jesuits found a monument there, recording the fact. Their statement has been disputed, but it is hardly likely that they would have pretended to have made a discovery which tended to glorify what they regarded as a deadly heresy. The Nestorian doctrines, however, in the extreme form they assumed when interpreted by their later exponents, did not contain the "seeds of eternity." The spread of Mohammedanism ultimately destroyed the once flourishing Nestorian churches outside the limits of the Roman empire, though the Arab caliphs, as distinguished from the Turks, shewed them some favour. At present only a few down-trodden communities in Assyria (to the assistance of which the Anglican church has lately sent a mission), and the so-called Christians of St. Thomas on the Malabar coast, remain to represent the church once dominant in the far East. The latter were harassed and all but destroyed in the 16th cent. by Portuguese Romanists, with the aid of the Inquisition; and the object of the Anglican mission to the struggling churches of Assyria—a purely educational one—has been very seriously hindered by the political protection promised, and often afforded, by Roman Catholic powers on the one hand, and by adherents of the Orthodox Russian church on the other. [ .]

The revival of the persecution of the Nestorian churches still existing in the Eastern empire in the reign of Justinian (527–565) must be briefly mentioned. The empress Theodora favoured Monophysitism; the emperor inclined to the doctrines of Origen. The two parties, after having been in conflict for some years, agreed to put an end to their mutual hostility, and to turn their efforts against the remnant of the Nestorians. In 544 Justinian issued an edict against what were called the Three Chapters, a series of extracts from the writings of Theodore, Theodoret, and Ibas. This step led to a prolonged controversy, which in 547 brought Vigilius, bp. of Rome, to Constantinople. Justinian ordered him to take an oath condemning the Three Chapters. He consented to do this, but afterwards retracted his consent. In 551 the relations between Vigilius and the emperor had become so strained that the former, who had for some time been detained in Constantinople, was compelled to take sanctuary in a church. A council, known as the fifth oecumenical council, was summoned at Constantinople, in which the Three Chapters were condemned. Vigilius refused to submit to the decision on the grounds (1) that Theodore had died in full communion with the church, and (2) that the doctrines of Theodoret and Ibas had been approved by the council of Chalcedon. He afterwards yielded to pressure, submitted to the decrees of the council, and was released from captivity, but died on his way back to Rome. This was the last attack on Nestorianism on the part of members of the Christian church. As in the original controversy, a strong reaction followed, and Monotheletism, an offshoot of, was condemned at another council held at Constantinople, and Nestorianism henceforth ceased to attract the attention of the rulers of the Catholic church.

Bibliography.—Of contemporary writers the historians Socrates and Evagrius may be mentioned. The former is thoughtful, impartial, and generally accurate, and his History was published while Nestorius was still living. Evagrius published his History in the 12th year of the reign of the emperor