ZACCHAKUS

ZACIIAKIAS

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1883, which he regards as based upon and re-producing the very words and arguments of theanti-Jewish literature of the 2nd century ; andspecially of the long lost Altcrcatio Jasonis ctPapisci [Aristo Pellaeus]. The Consultationsof Zacchaeus shows the style of argument usedby Christian controversialists as against thePagans of the 4th century. It is divided intothree books. The first replies to the Paganobjections of Apollonius, the second expoundsthe doctrines, and the third the practice of the ,Christian religion. In these books we findvarious circumstances which help to fix the dateof its composition. Thus the author refutes thevarious heresies which had arisen prior to histime. He mentions all the leading ones downto the Arians and Novatians, but makes noreference to those of the Pelagians or Nestorians.The pagan retorts on the Christian the adorationpaid to the images of the emperors when pressedabout the adoration paid to pagan idols. TheChristian replies (i. 28) that the custom is avicious one, and that the priests endeavour torepress it, but points out that the Christians donot adore the images with incense, nor placethem on their altars to be worshipped; a pointwhich Ceillier cleverly manages to misrepresent(viii. 428), as if Evagrius sanctioned instead ofrejecting the adoration of images. He refers tothe institutions of monasticism which, were thenrapidly extending in Gaul, and laments thethreatening aspect of political affairs. There isa great deal of incidental information affordedin these dialogues concerning the internal con-dition, ritual, and usages of the church aboutthe year 400. :Tne third book treats of thesubject of Antichrst .and his expected appear-ance, which the writer regarded as then immi-nent. The Consultations v ill be found printedin Migne’s Pat. Lat. t. xx. col. 1061, withP’Aehery’s learned dissertation prefixed. Ceillier(/. c.) gives a full analysis of it. [G. T. S.J

ZACCHAEUS (6), addressed by Isidore ofPelusium (lib. i. epp. 397, 398). [C. H.]

ZACHARIAS (1), bishop of Pella inPalaestina 8ecunda. After the visit of St. Sabbasto Constantinople, who had been deputed byPeter, patriarch of Jerusalem, to lay beforeJustinian the impoverished condition of Pales-tine in consequence of the ravages of theSamaritans ( Vit. S. Sab. c. 73), Zacharias wasappointed by the emperor joint commissionerwith Antonius of Ascalon to visit the ravageddistricts, and to report to him on their condition,with liberty to remit the imperial taxes andto cause the sacred buildings destroyed by theSamaritans to be rebuilt at their expense, withassistance out of the imperial treasury (Fleury,livre 32, c. 29). He subscribed the condemna-tion of Anthimus in 536 (Labbe, v. 283). (LeQuion, Or. Christ, iii. 699.) [E. V.]

ZACHARIAS (2), surnamed Scholasticus,bishop of Mitylene, and an ecclesiastical writerof the 6th century. He studied philosophy atAlexandria, and civil law at Beyrout. He thenbecame bishop of Mitylene, the capital of theisland of Lesbos. He was present at the councilof Constantinople held under Mennas a.d. 536,where Anthimus Se\erus and the other chiefs ofthe Acephali were condemned. He published

the following works:—(I) A dialogue calledAmmonius , wherein he discusses with a discipleof Ammonius, the Alexandrian philosopher, thedoctrine of the eternity of the world. (2) Atreatise against the Manicheans. (3) He isreckoned among the commentators upon Aris-totle (Fabric. Bib. Graeca , ed. Harles, t. x.pp. 633-35. For his works see Migne, P. G.t. lxxxv. col. 1011). See next article. [G. T. S.]

ZACHARIAS (3), usually styled Rhetor,and described as bishop of Melitene, circ. 540,and author of an Ecclesiastical History in Syriacextending from Constantine to the twentieth yearof Justinian, the first part derived from Socrates,the second from Theodoret, and the third relatinghis own experience. Mai printed a fragment ofit in his Scriptt. Vet. Nov. Coll. t. x. The entirework has been discovered among the NitrianMSS. It is described in Wright’s Cat. Syr .MSS. iii. 1046. It has been printed in twelvebooks in Anecdota Syriaca , t. iii., Leiden, 1870,by Land; who however has shown (Praef.,pp. vii., xii.) that this Zacharias is identical wit*'Zacharias of Mitylene, that he wrote in Greevand that of the twelve books but five (iii.—vi\)are due to him. Wright (/. c. p. 1126) mentionstwo other tracts written by him—viz., A Life ofIsai:h of Scete, and a narrative of the death ofTheodosius, bishop of Jerusalem. See Assem.B. O. ii. 54-62. This history is often quoted byEvagrius, II. E. [G. T. S.]

ZACHARIAS ( 4), patriarch of Jerusalem,a.d. 609-629 (Clinton, Fast. Pom. ii. 558), whoaccording to Theophanes, Anastasius, and theChronicon Alexandrinum, succeeded Isaac in theseventh year of Phocas, a.d. 609. In the sixthyear of his patriarchate, the devastating arms ofChosroes II. of Persia reached the walls of theHoly City, which fell after 18 days’ siege, witha loss of 17,000 lives, more than double thatnumber being led away as slaves. The con-queror also became possessed of the most sacredtreasure of the Christian world, the wood of thetrue cross, which he took back with him intoPersia as a magical talisman and Zacharias withit to be its keeper and chaplain. Modestus, abbotof the Monastery of St. Theodosius, was appointedvicar of the captive patriarch. After 14 years’captivity, Zacharias was set at liberty, and re-turning to Jerusalem, a.d. 628, with the hallowedrelic, resumed his episcopal duties, which he con-tinued to exercise till his death,which, accordingto the Greek Menaea, occurred Feb. 21, a.d. 629.Immediately after his arrival as prisoner inPersia, Zacharias addressed a letter to his “ shep-herdless Hook,” T7j airotpavrcp ■noip.vy^ and to theother churches which had suffered from the in-road of Chosroes, and “ the orphan children leftin them.” Zacharias describes himself as irot-pfyv rairetvbs Zprjpos aiXMaAwros Z axaplcis e’Aa-Xtcrros. He draws a terrible picture of themoral condition of the remaining population ofJerusalem, whom he charges with luxury,avarice, and godless carelessness of life. He ad-monishes them that, so far from its being forany good deeds of their own that they werespared, God had rather been gracious to them asreprobates, to give them time for repentance andamendment of life. Let them profit by thewarning, hear and fear and not forget God’sterrible judgments which they had so unde-