plate and rich equipment for the benefit of the poor and the hospitals (Pallad. pp. 46, 47). Instead of banqueting with the laity, he ate the simplest fare in his solitary chamber (ib. pp. 101, 102). He studiously avoided the court and association with the great, and even ordinary conversation, except when duty compelled (ib. pp. 103, 120‒123). Such behaviour could hardly fail to be misrepresented. To the populace, accustomed to the splendour of former bishops, Chrysostom's simplicity appeared unworthy of his lofty station, and he was openly charged with parsimony, moroseness, and pride (Socr. H. E. vi. 4; Soz. H. E. viii. 9). Nor was the contrast more acceptable to most of his clergy, whose moral tone was far from elevated. Chrysostom, with uncompromising zeal, attempted to bring them back to simplicity of life and to activity in their calling. He deposed some on charges of homicide and adultery, and repelled others from the Eucharist. He set his face resolutely against the perilous custom of receiving "spiritual sisters" (συνείσακται), which was frequently the source of the grossest immoralities. To obviate the attractions of the Arians who at night and at early dawn gathered large crowds by their antiphonal hymns under porticoes and in the open air, as well as for the benefit of those unable to attend the church in the day, he revived the old custom of nocturnal services with responsive chanting, to the indignation of those clergy to whom ease was dearer than the spiritual improvement of their flocks (Pallad. p. 47; Soz. H. E. viii. 8; Homil. in Acta, 26, c. 3, p. 212). His disciplinary measures were rendered more unpopular by his lack of a conciliatory manner, coupled with irritability of temper and no small obstinacy (Socr. H. E. vi. 3, 21; Soz. H. E. viii. 3). He was also too much swayed by his archdeacon, Serapion, a proud, violent man, who is reported to have exclaimed at an assembly of the clergy, "You will never be able, bishop, to master these mutinous priests unless you drive them before you with a single rod" (Pallad. 18, 19; Socr. H. E. vi. 4; Soz. viii. 9).
But while his relations with his clergy were becoming increasingly embittered, he stood high in favour with the people, who flocked to his sermons, and drank in greedily his vehement denunciations of the follies and vices of the clergy and aristocracy (Socr. vi. 4, 5). He was no less popular with Arcadius and his empress, the Frankish general's daughter, Eudoxia, who was beginning to supplant the author of her elevation, the eunuch Eutropius, and to make her feeble partner bow to her more powerful will. For a time the bishop and the empress, between whom was afterwards so uncompromising an hostility, vied with one another in expressions of mutual admiration and esteem. Towards the latter part of 398, not long after Chrysostom had taken possession of his see, the relics of some anonymous martyrs were translated by night with great ceremony to the martyry of St. Thomas, on the seashore of Drypia, about nine miles from the city, which the empress had instituted in a fit of religious excitement. So lengthened was the procession and so brilliant the torches, that Chrysostom compares it to a river of fire. The empress herself in royal diadem and purple, attended by nobles and ladies of distinction, walked by the side of the bishop, in the rear of the chest enclosing the sacred bones. It was dawn before the church was reached and Chrysostom began his sermon. It was full of extravagant laudations of Euxodia and of ecstatic expressions of joy, which afterwards formed a ground of accusation against him (Homil. Dicta Postquam Reliquiae, etc. vol. xii. pp. 468‒473). The next day the emperor with his court visited the shrine, and, laying aside his diadem, reverenced the holy martyrs. After the departure of Arcadius Chrysostom delivered a second enthusiastic homily in praise of his piety and humility (Homil. Dicta Praesente Imperatore, ib. pp. 474‒480).
At the same period the largeness of Chrysostom's heart and the sincerity of his Christian love were manifested by his care for the spiritual state of the numerous Goths at Constantinople. Some were Catholics, but the majority were Arians. He had portions of the Bible translated into their vernacular, and read by a Gothic presbyter to his countrymen in the church of St. Paul, who afterwards addressed them in their own tongue (Homil. 8, vol. xii. pp. 512‒526). Chrysostom himself frequently preached to them by an interpreter. He ordained native readers, deacons, and presbyters, and dispatched missionaries to the Gothic tribes who still remained on the banks of the Danube, and consecrated a bishop from among themselves named Unilas (Theod. H. E. v. 30; Ep. 14, 207). Having learnt that the nomad Scythian tribes on the banks of the Danube were desirous of being instructed in the faith, he at once dispatched missionaries to them, and corresponded with Leontius, bp. of Ancyra, with regard to the selection of able men from his diocese for this work (ib. H. E. v. 31). In his zeal for the suppression of pagan idolatry he obtained an imperial edict, A.D. 399, for the destruction of the temples in Phoenicia, which was carried out at the cost of some Christian ladies of Constantinople, who also supplied funds for missionary exertions in that country (ib. v. 29). These efforts for the propagation of the faith were very dear to Chrysostom's heart, and even during his exile he superintended and directed them by letter (Ep. 53, 54, 123, 126). He endeavoured to crush false doctrine wherever it was making head. Having learnt that the Marcionite heresy was infecting the diocese of Cyrus, he wrote to the then bishop, desiring him to expel it, and offering to help him in putting in force the imperial edicts for that purpose. He thus evidenced, in the words of Theodoret, that, like St. Paul, he bore in his heart "the care of all the churches" (H. E. v. 31).
Eutropius fell from power in 399. He had hoped for a subservient bishop; but not only did Chrysostom refuse to countenance his nefarious designs, but denounced his vices from the pulpit with unsparing fidelity. The unhappy man, hurled in a moment from the pinnacle of his greatness, took refuge for a while in the church, but was ultimately beheaded at Chalcedon (Socr. H. E. vi. 5; Soz. H. E. viii. 7; Philost. H. E. xi. 6; Zosimus, v. 18; Chrys. Hom. in Eutrop. vol. iii. pp. 454‒460; de Capto Eutrop. ib. pp. 460‒482).
