Maurice, i.e. in 594. He is painstaking and accurate, and a devout believer in the decisions both of Ephesus and Chalcedon. But his language is often violent, and he is credulous as regards the miraculous. Cyril and Theodoret, who were actively engaged in the controversy, have left abundant details of what took place; their own letters are especially valuable, and with the writings of Theodoret are pub. a collection of important letters from most of the principal persons concerned in it. Marius Mercator, who was at Constantinople when the conflict was at its height, has left an account of it in Latin. Of later authorities Mansi, Hardouin, and Hefele have handed down the proceedings of the council of Ephesus, and commented upon them. Assemani's learned work, pub. in the 18th cent., is a mine of information on Nestorianism. Neander and Dorner [ARIUS, FOLLOWERS OF] give full accounts of the struggle. Gieseler passes over the events more briefly. Mr. Percy Badger published a useful work on Nestorians and their ritual in 1852. Loof's Nestoriana ( Halle, 1905) should also be consulted. Canon Bright's Age of the Fathers gives a most valuable account of the controversy, though he is somewhat inclined to favour Cyril. Mr. Bethune-Baker's recent work on the early heresies contains much useful information, imparted with great clearness and impartiality.
[Since these words were written, the Editor has called the attention of the writer to a work by Mr. Bethune-Baker, entitled Nestorius and his Teaching, pub. in 1908. It is strange that the discovery which it has made public has not elicited the enthusiasm which greeted the previous discoveries of the Teaching of the Twelve Apostles and the Apology of Aristides. It is nothing less than a resurrection of Nestorius from the dead to plead his cause before a fairer tribunal than that which pronounced upon him when living. A treatise has lately come to light called the Bazaar (or more properly Emporium or Store, i.e. a collection of merchandize) of Heracleides. This treatise appears to have been written in Greek, and translated into Syriac. It is this Syrian translation which has recently been recovered. The work is evidently that of the patriarch Nestorius himself, and its somewhat strange title is explained by the fact that all copies of the works of Nestorius were ordered to be seized and destroyed. The treatise has a peculiar interest for us, because it shews, as Mr. Bethune-Baker puts it, and as has been suggested in the above article, that "Nestorius was not a Nestorian." Thus the doctrinal decision reached at Ephesus is vindicated, while its personal application to the patriarch himself is shewn to be unfair. In his preface Mr. Bethune-Baker expresses the same respect for the decisions of the four great oecumenical councils which has been expressed by the writer in his summary of their general doctrinal bearing at the end of the art. MONOPHYSITISM—namely, that they were "more likely to give us a true theory of the relation between God and man than are the reflexions of any individual thinker or school of theologians." They do this because they" express the communis sensus fide licun," and "their decisions need to be confirmed by subsequent acceptance by the church as a whole."]
[J.J.L.]
Nicarete (Νικαρέτη), a lady of one of the noblest and richest families of Nicomedia, who devoted herself to perpetual virginity in connexion with the church of Constantinople. She was warmly attached to Chrysostom and was punished for her devotion to his cause by the confiscation of most of her property in the troubles that followed his expulsion. She was then advanced in life and had a large household dependent on her, but managed her lessened resources with such economy that she had enough for their wants and her own, and also to give largely to the poor. Skilled in the compounding of medicines, she often succeeded in curing where physicians failed. Her humility and self-distrust would never allow her to become a deaconess, and she declined the office of lady superior of the consecrated virgins when Chrysostom earnestly pressed it on her. She retired from Constantinople to avoid the persecution in 404 (Soz. H. E. viii. 23).
[E.V.]
Nicetas (3) (Niceta, Nicaeas, Niceas, Nicias), bp. of Romaciana (Remesiana) in Dacia. Our knowledge of him is derived from the epistles and poems (Nos. 17 and 24) of Paulinus of Nola, whom he visited, A.D. 398 and 402. He was probably a native of. Dacia. He evangelized the Scythae, Getae, Daci, Bessi, and Riphaei, but settled specially among the Daci, reducing the wild manners of the barbarians to meekness and honesty. He was noted for eloquence and learning, honoured by the Romans when he visited them, and specially beloved by Paulinus at Nola, but we cannot define the extent of his see or the dates of his episcopate. Boll. Acta SS. Jan. i. 365, and Jun. iv. 243; Tillem. H. E. x. 263 seq.; Fleury, H. E. xxi. c. 31; Ceill. Aut. Sacr. v. 458; viii. 84. For the latest view of the subject of this art. see Burn, Niceta of Remesiana, his Life and Works (Camb. Univ. Press).
[G.T.S.]
Nicetius (3) (Nicet, Nicesse), St., 25th archbp. of Trèves, c. 527–566. In his day the bishop was already beginning to pass into the baron, and Nicetius was a territorial lord (Freeman, Augusta Treverorum, Histor. Essays, 3rd ser. p. 111). Our principal knowledge of him is from Gregory of Tours, who received his information from St. Aredius, an abbat of Limoges, Nicetius's disciple (Vitae Patrum, c. xvii.). At Trèves his position was a difficult one. The Franks around him were little else than barbarians, rioting in licence, and scarcely more than nominal converts to Christianity. Their respect Nicetius won by personal asceticism, an inflexible temper and fearless demeanour in the face of the strong, activity in good works, and uncompromising orthodoxy (ib.). He used excommunication freely against princes and nobles in cases of oppression or flagrant immorality (cf. Rettberg, Kirchengeschichte Deutschlands, i. 462–464). His orthodoxy is illustrated by two extant letters: one from him to Clodosinda, the wife of Alboin the Lombard, urging her to turn her husband to Catholicism; the other to the emperor Justinian, whose lapse in his latter days into a form of Eutychianism, Nicetius declares, is lamented by all Italy,
