people would not hear of violence being done to their bishop; they rushed upon the house where the general was, set fire to it, killed him on the spot, tied a rope round his feet, pulled him out from the burning building, and dragged him in triumph round the city.
Constantius was not likely to pass over this rebellion against his authority. He rode on horseback at full speed to Constantinople, determined to make the people suffer heavily for their revolt. They met him, however, on their knees with tears and entreaties, and he contented himself with depriving them of half their allowance of corn, but ordered Paulus to be driven from the city.
Athanasius was then in exile from Alexandria, Marcellus from Ancyra, and Asclepas from Gaza; with them Paulus betook himself to Rome and consulted bp. Julius, who examined their cases severally, found them all staunch to the creed of Nicaea, admitted them to communion, espoused their cause, and wrote strongly to the bishops of the East. Athanasius and Paulus recovered their sees; the Eastern bishops replied to bp. Julius altogether declining to act on his advice.
Constantius was again at Antioch, and as resolute as ever against the choice of the people of Constantinople. Philippus, prefect of the East, was there, and was ordered to once more expel Paulus and to put Macedonius definitely in his place. Philippus was not ready to incur the risks and fate of Hermogenes; he said nothing about the imperial order. At a splendid public bath called Zeuxippus, adjoining a palace by the shore of the Hellespont, he asked the bishop to meet him, as if to discuss some public business. When he came, Philippus shewed him the emperor's letter, and ordered him to be quietly taken through the palace to the waterside, placed on board ship, and carried off to Thessalonica, his native town. He allowed him to visit Illyricum and the remoter provinces, but forbade him to set foot again in the East. Paulus was afterwards loaded with chains and taken to Singara in Mesopotamia, then to Emesa, and finally to Cucusus in Armenia, where he died. Socr. H. E. ii. 6, etc.; Soz. H. E. iii. 3, etc.; Athan. Hist. Arian. ad Monach. 275; Mansi, Concil. i. 1275.
[W.M.S.]
Paulus (28) Edessenus, Monophysite bp. of Edessa; consecrated a.d. 510 in succession to Peter. In the first year of his episcopate he took part with Gamalinus, bp. of Perrha, against certain sectarians who refused the use of bread, water, and wine, except in the Eucharist. Justin, becoming emperor, undertook to force the decrees of Chalcedon on Severus of Antioch and his followers, and committed the task to Patricius, who came in due course to Edessa (Nov. 519), and ordered Paul either to subscribe the council or resign. Paul refused, and took sanctuary in his baptistery; whence he was dragged by Patricius and sentenced to be exiled to Seleucia. Justin, however, hoping to overcome the bishop's resistance, reinstated him after 44 days. But Paul still refused to submit, and was at length deposed and banished to Euchaita in Pontus, July 522. A later imperial order placed Asclepius in the see.
Paul translated, no doubt in his days of exile, the Greek hymns of Severus and other Monophysite writers, and arranged them so as to form a Syriac hymnal. A MS. of this collection as corrected by his famous successor Jacob—dated in the lifetime of that prelate (a.d. 675), and probably written by his hand is in the Brit. Mus. (Add. MS. 17134). On the death of Asclepius (June 525), Paul "repented" (as the orthodox author of the Chronicon Edessenum states) and made submission to Justinian, then acting for Justin. From him he obtained a letter supporting the petition he addressed to Euphrasius, then patriarch, praying to be restored to his see. He was accordingly permitted to return to Edessa as bp. in Mar. 526. He survived this his third inauguration less than 8 months, dying on Oct. 30, less than a year before Justin died. The Jacobites, however, cannot have regarded him as a renegade, for he is commemorated in their calendar on Aug. 23, as "Mar Paulus, bp. of Edessa, Interpreter of Books," a title likewise given to Jacob of Edessa.
His hymnal consists of 365 hymns; 295 being by Severus, the rest by his contemporary John Bar-Aphtunaya; abbat of Kinnesrin, John Psaltes his successor there, and others. Though the trans. is no doubt mainly Paul's work, it includes a few hymns of obviously later date. Bp. Lightfoot (Ignatius, vol. i. p. 185) gives the hymns of this collection "on Ignatius" at length, with a trans.
[J.GW.]
Paulus (30), bp. of Emesa, one of the most deservedly respected prelates of the period of the Nestorian controversy, the contemporary of Cyril and John of Antioch, the peacemaker between the patriarchs of Alexandria and Antioch after the disastrous close of the council of Ephesus, a.d. 431. He reached Ephesus together with John of Antioch and the other Oriental bishops, and joined in the deposition of Cyril and Memnon (Labbe, iii. 597) and in all the proceedings of the Oriental party. He was one of the eight Oriental deputies despatched to the emperor with plenipotentiary powers (ib. 724). His moderation in these difficult and delicate negotiations was condemned by the uncompromising Alexander of Hierapolis as proceeding from a mean desire for reconciliation at the cost of the truth (Baluz. Concil. Nov. Collect. 800). Paul was a sincere lover of peace, and above all things anxious to put an end to the disputes on points of faith, the mutual violence of which was a disgrace to the church, a scandal to the faithful, and a stumbling-block to unbelievers. He was a man of vast experience in ecclesiastical matters, an accomplished theologian, possessed of great tact and courtesy, and one who—for unblemished holiness as well as for his advanced age—enjoyed the confidence and reverence of both parties. Weary of conflict and anxious to obtain peace, John of Antioch despatched Paul as his ambassador to Alexandria to confer with Cyril on the terms of mutual concord, a.d. 432. Paul presented in his own name and John's a confession of faith originally drawn up by Theodoret. The formulary was accepted by Cyril as orthodox, and he exhibited a formulary of faith which Paul approved as consonant with the creed of the Orientals (Labbe, iii. 1090).
