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 is the most sweeping passed in this reign. Nestorius was its author, and law 66 is a severe one against himself and his party. The Jews were protected, as hitherto, but certain restrictions were by degrees placed upon them. Their synagogues were not to be seized or destroyed, and if destroyed were to be restored, but no new ones were to be built (xvi. tit. viii. 25). They were forbidden to serve in the army, but permitted to be physicians and lawyers (lex 24). Their ecclesiastical and civil organization under their patriarchs was protected. The patriarchs, indeed, c. 415, seem to have advanced so far as to exercise jurisdiction over Christians and to force them to receive circumcision, while the Jewish people mocked the Christian religion and burned the cross (Socr. H. E. vii. 16). Under the influence of Nestorius, however, severer laws were enacted against Jews. In 429 we find one forbidding and confiscating the usual tribute to the patriarchs. This law with Gothofred's commentary is very important as regards the organization of Judaism in cent. v. (cf. the whole series of laws in lib. xvi. tit. viii. leg. 18–29).

[G.T.S.]

Theodosius (20), a celebrated solitary of Syria contemporary with Theodoret, born at Antioch of a rich and noble family. Abandoning his worldly possessions, he dwelt in a hut in a forest on the mountain above the city of Rhosus, where he practised the severest self-discipline, loading his neck, loins, and wrists with heavy irons, and allowing his uncombed hair to grow to his feet. He speedily gathered a colony of ascetics, whom he taught industrial arts, as weaving sackcloth and haircloth, making mats, fans, and baskets, and cultivating, setting an example of laborious diligence, and carefully superintending every department. He was an object of reverence even to the Isaurian banditti, who on several predatory inroads left his monastic settlement uninjured, only requesting bread and his prayers. Fearing, however, that the Isaurians might carry him off for ransom, Theodosius was persuaded to remove to Antioch, settling near the Orontes and gathering about him many who desired to adopt an ascetic life, but not long surviving his removal (Theod. Hist. Relig. c. x.).

[E.V.]

Theodosius (21), a fanatical Monophysite monk. Having been expelled from his monastery for some crime, he repaired to Alexandria, where he stirred up strife, was scourged, and paraded round the city on camelback as a seditious person (Evagr. H. E. ii. 5). He attended the council of Chalcedon in 451, apparently as one of the ruffianly followers of Barsumas. On the termination of the synod Theodosius hastened to Jerusalem, complaining that the council had betrayed the faith, and circulating a garbled translation of Leo's Tome (Leo Magn. Ep. 97 [83]). His protestations were credited by a large number of the monks and people, and having gained the ear of the empress dowager Eudocia, the former patroness of Eutyches, who had settled at Jerusalem, he so thoroughly poisoned the minds of the people of Jerusalem against as a traitor to the truth that they refused to receive him as their bishop on his return from Chalcedon, unless he would anathematize the doctrines he had so recently joined in declaring. On his refusal the malcontents attempted his assassination, and he barely escaped with his life to Constantinople. After Juvenal's flight Theodosius was ordained bp. of Jerusalem in the church of the Resurrection, and at once proceeded to ordain bishops for Palestine, chiefly for those cities whose bishops had not yet returned from Chalcedon. A reign of terror now began in Jerusalem. The public prisons were thrown open and the liberated criminals were employed to terrify by their violence those who refused communion with Theodosius. Those who refused to anathematize the council were pillaged and insulted in the most lawless manner. Finally, the emperor Marcian interposed, and issued orders to Dorotheus to apprehend Theodosius, who, however, managed to escape to the mountain fastnesses of Sinai (Labbe, iv. 879). What ultimately became of him is unknown. Evagr. H. E. ii. 5; Coteler. ''Mon. Graec.'' i. 415 seq.; Theophan. Chron. p. 92; Leo Magn. Ep. 126 [157]; Labbe, Concil. iv. 879 seq.; Niceph. H. E. xv. 9; Fleury, H. E. livre 38; Tillem. ''Mém. eccl.'' xv. 731 seq.; Le Quien, ''Or. Christ.'' iii. 164).

[E.V.]

Theodotion, otherwise Theodotus (so Suidas s.v. κνίζων), author of the Greek version of the O.T. which followed, as those of Aquila and Symmachus preceded, that of the LXX in Origen's columnar arrangements of the versions. Of his personality even less is known than of either of the other two translators. The earliest author to mention him is Irenaeus, in a passage which, by reason of its higher antiquity and authority, must be our standard to test the accounts of later writers, who probably derived their accounts partly from it. Irenaeus (III. xxi. 1, p. 215), referring to the word "virgin" παρθένος) in Is. vii. 14, affirms that the passage is to be read "not as certain of those who now venture to misinterpret the Scripture, 'Behold, the damsel (νεᾶνις) shall be with child and shall bear a son'; as Theodotion of Ephesus interpreted it and Aquila of Pontus, both Jewish proselytes; following whom the Ebionites pretend that he was begotten of Joseph." Eusebius cites this (H. E. v. 8), adding nothing to it.

In attempting to fix the time when Theodotion flourished, the one certain and tolerably determinate datum we possess is, that his version must have been made before the composition of the above treatise of Irenaeus—therefore before 180–189. A second but less available datum is the fact, admitted by all, that he came after Aquila. Thus we conclude that his work cannot have been so late as 189 or earlier than 130. Some consider that the expression of Irenaeus, "those who are now venturing" implies that Theodotion had then only just completed his translation; but this puts undue force on the words. The expression merely contrasts comparatively recent translations with the ancient and primary authority of the LXX. But direct evidence leads us to place Theodotion c. 180, and Symmachus from 15 to 30 years later—dates which agree well with the few known facts. Indirect evidence of an earlier date for