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Rh commissioned him only to try to bring about a reconciliation between the two parties, was really the representative of the national Church as against the Greeks, and of Christian rights and liberties generally as against imperial interference. It was the same even with that unworthy man Peter Mongus, whose election the emperor encouraged in place of John, since the patriarch's double-dealing had given great offence at Court.

Evagrius states that, as a result of Zeno's Henoticon—which simply silenced controversy without settling it, "when this had been read, all the Alexandrians united themselves to the holy Catholic and Apostolic Church." That, however, is not correct. Evagrius is a fair-minded historian, but always too anxious to make as little as possible of ecclesiastical divisions—a rare fault in his age and venial. In point of fact, when Peter Mongus signed the Henoticon, the extreme Monophysites broke off from communion with him, and so earned the title of the Acephali. Still, there was outward peace; and this was maintained in Egypt under Zeno's successor, the amiable Anastasius, whose reign saw the quarrel transferred to Constantinople on account of the favour shown by the emperor to the Monophysites. On his death and the accession of Justin to the throne ( 518), the temporary Monophysite triumph was ended, the Henoticon cancelled, and all the Church required to agree to the decision of Chalcedon, with the inevitable consequence that the temporary reunion of Egypt with the orthodox Church was ended. Thus the Copts were again cut off as a heretical body.

Then came the controversy on "The Three Chapters" under Justinian. The weak emperor had been persuaded to condemn Theodoret, Ibas, and Theodore of Mopsuestia as guilty of Nestorianism. It was suggested that the real objection to the council of Chalcedon lay in its approval of these three theologians, rather than in its doctrinal statements. Thus it was hoped that by making scapegoats of the dead men, who could not defend their case, all parties might