In the race for political power Typhos allied himself with the German party, who welcomed him as a Roman of good family and position. Synesius dwells much on his profligacy, and on the frivolous habits of his wife, an ambitious and fashionable lady. She was her own tirewoman, a reproach which seems to mean that she was inordinately attentive to the details of her toilet.65 She liked public admiration and constantly showed herself at the theatre and in the streets. Her love of notoriety did not permit her to be fastidious in her choice of society, she liked to have her salon filled, and her doors were not closed to professional courtesans. Synesius contrasts her with the modest wife of Aurelian, who never left her house, and asserts that the chief virtue of a woman is that neither her body nor her name should ever cross the threshold. This is a mere rhetorical flourish; the writer’s friend and teacher, Hypatia the philosopher, whom he venerated, certainly did not stay at home. He was probably thinking of the piece of advice to women which Thucydides placed in the mouth of Pericles.
The struggle against the German power in the east began in the spring of A.D. 399. It was brought on by a movement on the part of Ostrogoths in Phrygia, but we have no distinct evidence to show that it was instigated by Gaïnas.66 These Ostrogoths had been established as colons67 by Theodosius the Great in fertile regions of that province (in A.D. 386), and contributed a squadron of cavalry to the Roman army. The commander, Tribigild, bore Eutropius a personal grudge, and he excited his Ostrogoths to revolt. The rebellion broke out just as Arcadius and his court were preparing to start for Ancyra, whither he was fond of resorting in summer to enjoy its pleasant and salubrious climate.
The barbarians were recruited by runaway slaves and spread destruction throughout Galatia, Pisidia, and Bithynia. Two generals, Gaïnas and Leo, a friend of Eutropius — a good-humoured, corpulent man who was nicknamed Ajax — were sent to quell the rising.
It was at this time that Synesius, the philosopher of Cyrene, who had come to the capital to present a gold crown to Arcadius on behalf of his native city, fulfilled his mission and used the occasion to deliver a remarkable speech “On the office of King.”68 It may be regarded as the anti-German manifesto of the party of Aurelian69 with which Synesius had enthusiastically identified himself. The orator urged the policy of imposing disabilities on the Germans in order to eradicate the German element in the State. The argument depends on the Hellenic but by no means Christian principle that Roman and barbarian are different in kind and therefore their union is unnatural. The soldiers of a state should be its watchdogs, in Plato’s phrase, but our armies are full of wolves in the guise of dogs. Our homes are full of German servants. A state cannot wisely give arms to any who have not been born and reared under its laws; the shepherd cannot expect to tame the cubs of wolves. Our German troops are a stone of Tantalus suspended over our State, and the only salvation is to remove the alien element.70 The policy of Theodosius the Great was a mistake. Let the barbarians be sent back to their wilds beyond the Danube, or if they remain be set to till the fields as serfs. It was a speech which if it came to the ears of Gaïnas was not calculated to stimulate his zeal against the Germans he went forth to reduce.
The rebels, seeking to avoid an engagement with Leo’s army, turned their steps to Pisidia and thence to Pamphylia, where they met unexpected resistance.71 While Gaïnas was inactive and writing in his reports to Constantinople that Tribigild was extremely formidable, Valentine, a landowner of Selge, gathered an armed band of peasants and slaves and laid an ambush near a narrow winding pass in the mountains between Pisidia and Pamphylia. The advancing enemy were surprised by showers of stones from the heights above them, and it was difficult to escape as there was a treacherous marsh all around. The pass was held by a Roman officer, and Tribigild succeeded in bribing him to allow his forces to cross it. But they had no sooner escaped than, shut in between two rivers, the Melas and the Eurymedon, they were attacked by the warlike inhabitants of the district. Leo meanwhile was advancing, and the insurrection might have been crushed if Gaïnas had not secretly reinforced the rebels with detachments from his own army. Then the German troops under his own command attacked and overpowered their Roman fellow-soldiers, and Leo lost his life in attempting to escape.72 Gaïnas and Tribigild were masters of the situation, but they still pretended to be enemies.
Gaïnas, posing as a loyal general, foiled by the superior power of the Ostrogoths, despatched a message to the Emperor urging him to yield to Tribigild’s demand and depose Eutropius from power. Arcadius might not have yielded if a weightier influence had not been brought to bear upon him. The Empress Eudoxia, who had owed her fortune to the eunuch, had become jealous of the boundless power he had secured over have husband’s mind; there was unconcealed antagonism between them; and one day Eudoxia appeared in the Emperor’s presence, with her two little daughters,73 and made bitter complaint of the Chamberlain’s insulting behaviour.
Eutropius realised his extreme peril when he heard of the demand of Gaïnas and he fled for refuge to the sanctuary of St. Sophia.74 There he might not only trust in the protection of the holy place, but might expect that the Patriarch would stand by him in his extremity when he was deserted by his noonday friends. For it was through him that John Chrysostom, a Syrian priest of Antioch, had been appointed to the see of Constantinople in the preceding year. And the Patriarch’s personal interference was actually needed. Arcadius had determined to sacrifice him, and Chrysostom had to stand between the cowering eunuch and those who would have dragged him from the altar. This incident seems to have occurred on a Saturday, and on the morrow, Sunday, there must have been strange excitement in the congregation which assembled to hear the eloquence of the preacher. Hidden under the altar, overwhelmed with fear and shame, lay the old man whose will had been supreme a few days before, and in the pulpit the Patriarch delivered a sermon on the moral of his fall, beginning with the words, “Vanity of vanities, all is vanity.”75 While he mercilessly exposed the levity and irreligion of Eutropius and his circle, he sought at the same time to excite the sympathy of his hearers.
The church was again entered by soldiers, and again Chrysostom interposed. Then Eutropius allowed himself to be removed on condition that his life was spared. He was deprived of his patrician rank, banished to Cyprus, and his property was confiscated. The imperial edict which pronounced this sentence is profuse of the language of obloquy.76 The consulship “befouled and defiled by a filthy monster” has been “delivered from the foul stain of his tenure and from the recollection of his name and the base filth thereof,” by erasing his name from the Fasti. All statues in bronze or marble, all coloured pictures set up in his honour in public or private places, are to be abolished “that they may not, as a brand of infamy on our age, pollute the gaze of beholders.”
The fall of Eutropius involved the fall of Eutychian, the Praetorian Prefect of the east, who was presumably one of his creatures. There was a contest between the two brothers, Aurelian and Typhos, for the vacant office, which Synesius in his allegory designated as the kingship of Egypt. But though Gaïnas had succeeded in overthrowing the eunuch, he failed to secure the appointment of Typhos. The post was given to Aurelian, and this was a triumph for the anti-German party.77 Aurelian was a man of considerable intellectual attainments; he was surrounded by men of letters such as Synesius, Troilus the poet, and Polyaemon the rhetor. His success was a severe blow to Typhos and his friends, and especially to his wife, who had been eagerly looking forward to the Prefecture for the sake of the social advantage of it. Synesius gives a curious description of the efforts of the profligate to console himself for his disappointment. He constructed a large pond in which he made artificial islands provided with warm baths, and in these retreats he and his friends, male and female, used to indulge in licentious pleasures.78
But if Aurelian’s elevation was a blow to Typhos it was no less a blow to Gaïnas, who now threw off the