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192 writers (p. 331), gives a long justification of the addition. One of his explanations is that when our Lord was buried three choirs of angels bore his body to the grave; one choir sang "Holy God"; one, "Holy and strong"; one, "Holy and immortal"; then Joseph and Nicodemus added: "who wast crucified for us, have mercy on us."

Peter the Fuller did not reign long. The Emperor, Leo I, was determined not to allow Monophysism anywhere. So after a few months the soldiers received orders to turn him out. Martyrios was not restored; he was weary of the trouble, and had freely resigned the Patriarchate. A certain Julian became Patriarch in 461. There is now an organized and powerful Monophysite party in Egypt, Palestine and Syria; it has adherents at Constantinople.

Leo I (the Emperor) died in 474. He was succeeded by his grandson, Leo II, a child, who died almost at once. Then came Zeno (474-491). Soon after there was a revolution; Zeno fled, and a usurper, Basiliskos (brother-in-law of Leo I), made himself Emperor for a short time (475-476). Basiliskos was the avowed champion of the Monophysite party. Timothy the Cat was his intimate friend. He immediately restored the Cat at Alexandria, and the Fuller at Antioch; he ordered all his subjects to anathematize the Tome of Pope Leo I and the Council of Chalcedon. Five hundred bishops obeyed. Then Zeno came back with an army; Basiliskos was defeated and murdered (476). The situation was again reversed. Salophakiolos was restored at Alexandria; John Kodonatos became Catholic Patriarch of Antioch. But in Egypt the Copts set up Peter Mongos, former archdeacon of Timothy the Cat, as rival Patriarch. At Antioch, Stephen II succeeded John Kodonatos. They murdered him in 479. Then came Stephen III and Kalandion; while all the time Peter the Fuller had the allegiance of the Monophysites, and waited to be