The Ecclesiastical History of Evagrius Scholasticus - Coptic ...

INTRODUCTION xvii
the revived festival may have been to enhance Gregory’s own popularity
as much as to protect the city.
Evagrius is quite candid about the various problems which Gregory
experienced during his patriarchate. In 573, Gregory thought it advisable
to abandon his city at the approach of a large contingent of Persian
raiders, partly because the city’s defences were in disrepair and partly
because the populace was in rebellion through a desire for change;
whether the new arrangements would have included a change of patriarch,
perhaps a recall for the recently deposed Anastasius, is open to
speculation, but Gregory felt insecure. During Tiberius’ reign, Gregory
was subjected to attacks when one of his associates, Anatolius, was implicated
in pagan worship and a more general witch-hunt of pagans began
(v.18), while in 587/8 the comes Orientis Asterius received extensive
support from all sections of the population in a dispute with Gregory;
an imperial delegate dispatched to investigate the ensuing disturbances
was able to drum up an accusation of sexual misconduct against the
patriarch (vi.7). Evagrius is an alert commentator on the fabric of, and
social relations within, his city.
Outside Antioch, Evagrius is naturally most interested in, and best
informed about, the a¡airs of his home province: for example he could
record the time required for provincial bishops to assemble at Antioch
(i.3 with n. 31). His home town of Epiphania is rarely mentioned, the
only signi¢cant story being an anecdote, passed down through Evagrius’
own family, that illustrates the gap which separated this provincial
backwater from the great metropolis of Antioch: the senior deacon of
Epiphania was so intimidated by the prospect of having to approach the
grand patriarch Severus of Antioch, in order to deliver a letter of deposition,
that he dressed up as a woman to carry out his mission (iii.34). The
neighbouring metropolis of Apamea is more prominent. The miracle of
the Holy Cross in 540 has already been noted, and in the same context
Evagrius recorded the bon mot with which Bishop Thomas responded to
a jibe by Khusro while watching the chariot races (iv.25^6). With regard
to the capture of the city in 573, he introduces a comment on its former
prosperity, analogous to his remarks on dilapidation at Antioch: he sees
a world threatened by decay (v.10).
The famous saints of Syria are prominent. 11 The greatest
11 As Chadwick comments (‘Moschus’ 48), Evagrius’ stories re£ect the Syrian traditions
of Antioch.