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Theodosius II
Bust of Theodosius II in the Louvre
Roman emperor in the East
Reign	1 May 408 – 28 July 450
Predecessor	Arcadius
Successor	Marcian
Western emperors	Honorius (408–423) Attalus (Rome, 409–410) Constantine III (Gaul, 409–411) Constans II (Gaul, 409–411) Constantius III (West, 421) Joannes (423–425) Valentinian III (425–455)
Born	10 April 401
Died	28 July 450 (aged 49)
Burial	Church of the Holy Apostles, Constantinople
Spouse	Aelia Eudocia
Issue	Licinia Eudoxia Flaccilla Arcadius (possibly)
Regnal name Latin: Imperator Caesar Flavius Theodosius Augustus Ancient Greek: Αὐτοκράτωρ καῖσαρ Φλάβιος Θεοδόσιος αὐγουστος
Dynasty	Theodosian
Father	Arcadius
Mother	Aelia Eudoxia
Religion	Nicene Christianity

Theodosius II (Ancient Greek: Θεοδόσιος Theodosios; 10 April 401 – 28 July 450) was Roman emperor from 408 to 450. He was proclaimed Augustus as an infant and ruled as the Eastern Empire's sole emperor after the death of his father, Arcadius, in 408. His reign was marked by the promulgation of the Theodosian law code and the construction of the Theodosian Walls of Constantinople. He also presided over the outbreak of two great Christological controversies, Nestorianism and Eutychianism.

Early life

Theodosius was born on 10 April 401 as the only son of Emperor Arcadius and his wife Aelia Eudoxia. On 10 January 402, at the age of 9 months, he was proclaimed co-augustus by his father, thus becoming the youngest to bear the imperial title up to that point. On 1 May 408, his father died and the seven-year-old boy became emperor of the Eastern half of the Roman Empire.

Reign

Early reign

The government was at first administered by the praetorian prefect Anthemius, under whose supervision the Theodosian Walls of Constantinople were constructed.

According to the sixth-century historian Procopius and eight-century chronicler Theophanes the Confessor, the Sasanian king Yazdegerd I (399–420) was appointed by Arcadius as the guardian of Theodosius, whom Yazdegerd treated as his own child, sending a tutor to raise him and warning that enmity toward him would be taken as enmity toward Persia. Though this story is assumed to be inconclusive, Antiochus, a eunuch of Persian origin, became a tutor and an influence on Theodosius. He also became praepositus sacri cubiculi later but Theodosius dismissed him when he reached his adulthood.

In 414, Theodosius's older sister Pulcheria vowed perpetual virginity along with her sisters. She was proclaimed augusta, and acted as a guardian of her brother. The guardianship ended when he reached his majority, but it is assumed that his sister continued to exert some influence during his reign. In June 421, Theodosius married Aelia Eudocia, a woman of Athenian origin. The two had a daughter named Licinia Eudoxia, another named Flaccilla, and possibly a son called Arcadius.

In 423, the Western Emperor Honorius, Theodosius's uncle, died and the primicerius notariorum Joannes was proclaimed emperor. Honorius's sister Galla Placidia and her young son Valentinian, who had earlier fled to Constantinople to escape Honorius's hostility, sought Eastern assistance to claim the throne for Valentinian, and after some deliberation in 424 Theodosius opened the war against Joannes. On 23 October 425, Valentinian III was installed as emperor of the West with the assistance of the magister officiorum Helion, with his mother taking an influential role. To strengthen the ties between the two parts of the empire, Theodosius's daughter Licinia Eudoxia was betrothed to Valentinian. She married Valentinian III later on 29 October 437, and became empress of the western portion of the empire.

Theodosius is often seen by both ancient and modern historians as being constantly pushed around by his sister, wife, and eunuchs, particularly Chrysaphius among them. In the later decades of his life, Chrysaphius rose to prominence as one of the emperor's favorites. He favored the pro-Monophysite policy, influenced the foreign policy towards the Huns, and was resented by Pulcheria, general Zeno, and ancient writers. According to Theodorus Lector, Theodosius was so unmindful of his surroundings that he accidentally signed his sister's note selling his wife, Eudocia, into slavery.

However, some scholars argue that contrary to hostile ancient sources, Theodosius was more in control of his government. Others view that the government was controlled mostly by the collective workings of high ranking civilian officials, and not by a particular individual. Among ancient and medieval writers, Monophysites had a favorable opinion of Theodosius. Kelly argues that "the reign of Theodosius II should not be too quickly dismissed, simplified or partitioned".

University and Law Code

In 425, Theodosius founded the University of Constantinople with 31 chairs (15 in Latin and 16 in Greek). Among the subjects were law, philosophy, medicine, arithmetic, geometry, astronomy, music and rhetoric. It is likely that his wife Eudocia encouraged him in this matter and was behind the establishment of the university; she had been born in Athens, where the Neoplatonic School of Athens was the last great center for pagan, classical learning. Eudocia was known for her great intellect.

In 429, Theodosius appointed a commission to collect all of the laws since the reign of Constantine I, and create a fully formalized system of law. This plan was left unfinished, but the work of a second commission that met in Constantinople, assigned to collect all of the general legislations and bring them up to date, was completed; their collection was published as the Codex Theodosianus in 438. The law code of Theodosius II, summarizing edicts promulgated since Constantine, formed a basis for the law code of Emperor Justinian I, the Corpus Juris Civilis, in the following century.

Banishment of Eudocia

Eudocia reached the height of her influence with the emperor from 439 to 441, a period in which, according to some sources, the emperor's sister Pulcheria was sidelined in favor of his wife. However, a separation ultimately occurred between the imperial couple between 441 and 444, with Eudocia's establishment in Jerusalem where she favored monastic Monophysitism. The reasons for her banishment are related by two conflicting tales.

In a legend conveyed by the sixth-century historian John Malalas of Antioch, Eudocia was brought down by a certain Phrygian apple. Malalas wrote in his Chronicle that one day, the emperor was on his way to church when a man presented the emperor with an "apple huge beyond any exaggeration." The emperor thanked the man with 150 solidi, and promptly sent the apple to his wife as a present. Eudocia decided to give the apple to Paulinus, a friend of both her and the emperor. Paulinus, unknowing of where Eudocia had gotten the apple, thought it was fit for only the emperor, and gave it to him. Theodosius was suspicious, and asked Eudocia what she had done with the apple. "I ate it," she replied, and then Theodosius asked her to confirm her answer with an oath, which she did. Theodosius then presented her with the enormous apple. The emperor was enraged and suspected an affair between Eudocia and Paulinus; he had his lifelong friend Paulinus executed, and Eudocia asked to be exiled to Jerusalem.

But the contemporary East Roman diplomat and historian Priscus and a sixth-century chronicler Marcellinus Comes relate a different story. In their version, Eudocia murdered comes domesticorum Saturninus for killing her close associates. In response, the emperor stripped her of her attendants and she settled in Jerusalem.

Wars with the Huns, Vandals, and Persians

The situation between the Romans and the Sassanids deteriorated in 420 due to the Persian persecution of Christians, and the Eastern empire declared war against the Sassanids (421–422); the war ended in an indecisive stalemate, when the Romans were forced to accept peace as the Huns menaced Constantinople. Peace was arranged in 422 without changes to the status quo. The later wars of Theodosius were generally less successful.

The Eastern Empire was plagued by raids by the Huns. Early in Theodosius II's reign Romans used internal Hun discord to overcome Uldin's invasion of the Balkans. The Romans strengthened their fortifications and in 424 agreed to pay 350 pounds of gold to encourage the Huns to remain at peace with the Romans. In 433 with the rise of Attila and Bleda to unify the Huns, the payment was doubled to 700 pounds.

Theodosius became engaged with the affairs of the West after installing Valentinian III as his Western counterpart. When Roman Africa fell to the Vandals in 439, both Eastern and Western Emperors sent forces to Sicily, intending to launch an attack on the Vandals at Carthage, but this project failed. Seeing the borders without significant forces, the Huns and Sassanid Persia both attacked and the expeditionary force had to be recalled. During 443 two Roman armies were defeated and destroyed by the Huns. Anatolius negotiated a peace agreement; the Huns withdrew in exchange for humiliating concessions, including an annual tribute of 2,100 Roman pounds (c. 687 kg) of gold. In 447 the Huns went through the Balkans, destroying among others the city of Serdica (Sofia) and reaching Athyra (Büyükçekmece) on the outskirts of Constantinople. In 449, an Eastern Roman attempt to assassinate Attila failed, however the relations between the two did not deteriorate further.

Theological disputes

Theodosius frequently attempted to resolve doctrinal controversies regarding the nature of Christ. During a visit to Syria, Theodosius met the monk Nestorius, a renowned preacher. Nestorius was appointed as archbishop of Constantinople in 428 and became involved in a Christology dispute between two groups. One group called the Virgin Mary Theotokos ("birth-giver of God"), based on God being born a man in Christ, and the other rejected the title, based on God being eternal and thus could not be born. Nestorius' compromise, the title Christotokos ("birth-giver of Christ"), was rejected; he was accused of separating Christ's divine and human natures, resulting in "two Christs", in a doctrine later called Nestorianism. Though initially enjoying Theodosius' favor, Nestorius was strongly opposed by Archbishop Cyril of Alexandria and eventually lost Theodosius's support. Nestorius had also alienated the emperor's sister, Pulcheria. At Nestorius's request, the emperor convened the First Council of Ephesus in 431 to allow Nestorius to contest Cyril's accusations of heresy. The council was divided between the Cyrillians and the Nestorians, with Theodosius ultimately favoring the Cyrillians. The council affirmed the title Theotokos and condemned Nestorius, who returned to his monastery in Syria and was eventually exiled to a remote monastery in Egypt.

Constantinopolitan abbot Eutyches reignited the theological dispute almost twenty years later by asserting the Monophysite view that Christ's divine and human nature were one. Eutyches was condemned by Archbishop Flavian of Constantinople but supported by the powerful Dioscurus of Alexandria, Cyril's successor. The Second Council of Ephesus in 449 restored Eutyches and deposed Flavian. The Chalcedonians opposed the decision, with Pope Leo I calling the council the "robber synod". Theodosius supported the outcome, but it was reversed by the Council of Chalcedon which was held a year after his death in 450.

Death

Theodosius died on 28 July 450 as the result of falling off his horse. On 25 November, his sister Pulcheria married the newly elected emperor Marcian, a domesticus under the influential general Aspar. The eunuch Chrysaphius was executed shortly after by the new imperial couple.

Like Constantine I and several of his successors, he was buried in the Church of the Holy Apostles, in a porphyry sarcophagus that was described in the 10th century by Constantine VII in the De Ceremoniis.

Saint Right-Believing Theodosius II the Younger is commemorated in Eastern Orthodox Church on 29 July.

See also

• List of Byzantine emperors
• Theodosian dynasty

References

Citations

1. Weitzmann, Kurt (1977). Age of Spirituality: Late Antique and Early Christian Ar. Metropolitan Museum of Art. pp. 28–29. ISBN 978-0-87099-179-0.
2. Lenaghan, J. (2012). "Portrait head of Emperor, Theodosius II (?). Unknown provenance. Fifth century". Last Statues of Antiquity. LSA-453.
3. Rösch 1978, pp. 163–164.
4. PLRE 2, p. 1100
5. Chronicon Paschale 402.
6. Alireza Shapour Shahbazi, "Byzantine-Iranian relations", Encyclopaedia Iranica, 15 December 1990.
7. Duncan, Alistair (1974). The noble heritage: Jerusalem and Christianity, a portrait of the Church of the Resurrection. Longman. p. 28. ISBN 0-582-78039-X. In 438 the Empress Eudocia, wife of Theodosius II, visited Jerusalem. On her return to Constantinople, after donating towards the building of new churches, she was displaced in court circles by her sister-in-law because of her Greek origin. Only one part of her churches remains.
8. Morgan, Robin (1996). Sisterhood is global: the international women's movement anthology. Feminist Press. p. 270. ISBN 1-55861-160-6. Greek women also were visible during the Byzantine period. In 421, Emperor Theodosius II married a pagan Athenian woman, Athenais; after baptism she became Eudocia.
9. Mahler, Helen A. (1952). Empress of Byzantium. Coward-McCann. p. 106. OCLC 331435. Athenais, daughter of the Athenian scholar, Leontius. Before the wedding she would receive in holy baptism the name of his mother, the exalted Empress Eudoxia but because of Athenais's Greek origin the name would be pronounced Eudocia.
10. Cheetham, Nicolas (1981). Mediaeval Greece. Yale University Press. p. 12. ISBN 0-300-10539-8. Immensely proud of her Hellenic ancestry and culture, Eudocia dominated her…
11. Cuming, G. J.; Baker, Derek; Ecclesiastical History Society (1972). Popular belief and practice: Volume 8 of Studies in church history. CUP Archive. p. 13. ISBN 0-521-08220-X. Eudocia herself, the daughter of a pagan Athenian philosopher, embraced the new faith in a mood of total acceptance. Very conscious of her Hellenic heritage, as her famous address to the citizens of Antioch showed,
12. Kelly, "Chapter 1 Rethinking Theodosius," in Kelly (ed.) Theodosius II: Rethinking the Roman Empire in Late Antiquity pp. 2–6
13. Lee, A. D. (2013). From Rome to Byzantium AD 363 to 565: The Transformation of Ancient Rome Edinburgh: Edinburgh University Press, pp. 97–98
14. Elton, H, "Imperial politics at the court of Theodosius II," in Cain (ed), The Power of Religion in Late Antiquity: The Power of Religion in Late Antiquity (Aldershot, Ashgate, 2009), 133–142
15. Harries, J (2013) "Chapter 2 Men Without Women: Theodosius' Consistory and the Business of Government," in Kelly (ed.) Theodosius II: Rethinking the Roman Empire in Late Antiquity pp. 67–89
16. Watts, E (2013) "Chapter 11 Theodosius II and his legacy in anti-Chalcedonian communal memory," in Kelly (ed.) Theodosius II: Rethinking the Roman Empire in Late Antiquity pp. 269–283
17. Kelly, "Chapter 1 Rethinking Theodosius," in Kelly (ed.) Theodosius II: Rethinking the Roman Empire in Late Antiquity pp. 2–64
18. Alan Cameron (1982). "The empress and the poet: Paganism and politics at the court of Theodosius II". Yale Classical Studies. 27: 217–89.
19. Warren T. Treadgold, A history of the Byzantine state and society, Stanford University Press, 1997, ISBN 0-8047-2630-2, p. 90.
20. G. Greatrex, The Roman Eastern Frontier and the Persian Wars Part II AD 363–630: A Narrative Sourcebook, Routledge, 2002, p. 36
21. Bury, J.B., History of the Later Roman Empire vol. 1, Dover, New York, 1958, pp. 271f
22. Theodorus Lector II, 64.
23. Chronicon Paschale 450.
24. A. A. Vasiliev (1848). "Imperial Porphyry Sarcophagi in Constantinople" (PDF). Dumbarton Oaks Papers. 4: 1, 3–26. doi:10.2307/1291047. JSTOR 1291047.
25. "ФЕОДОСИЙ II, ИМПЕРАТОР - Древо". drevo-info.ru (in Russian). Retrieved 15 July 2022.

Sources

• Kelly, Christopher (2013). Theodosius II: Rethinking the Roman Empire in Late Antiquity. Cambridge: Cambridge University Press.
• Miller, Fergus (2006). A Greek Roman Empire: Power and Belief Under Theodosius II. Berkeley: University of California Press.
• Elton, Hugh (2009). "Imperial politics at the court of Theodosius II," in Andrew Cain (ed), The Power of Religion in Late Antiquity: The Power of Religion in Late Antiquity (Aldershot, Ashgate, 2009), 133–142.
• Ostrogorsky, George (1956). History of the Byzantine State. Oxford, England: Basil Blackwell.
• Meyendorff, John (1989). Imperial unity and Christian divisions: The Church 450–680 A.D. The Church in history. Vol. 2. Crestwood, NY: St. Vladimir's Seminary Press. ISBN 978-0-88-141056-3.
• S. Crogiez-Pétrequin, P. Jaillette, J.-M. Poinsotte (eds.), Codex Theodosianus V. Texte latin d'après l'édition de Mommsen. Traduction, introduction et notes, Brepols Publishers, 2009, ISBN 978-2-503-51722-3
• Vasiliki Limberis, Divine Heiress: The Virgin Mary and the Creation of Christian Constantinople (London: Routledge, 1994) has a significant section about Theodosius II and his sister Pulcheria.
• Caspari, Maximilian Otto Bismarck (1911). "Theodosius (emperors)" . In Chisholm, Hugh (ed.). Encyclopædia Britannica. Vol. 26 (11th ed.). Cambridge University Press.
•  Stokes, George Thomas (1911). "Theodosius II., emperor" . In Wace, Henry; Piercy, William C. (eds.). Dictionary of Christian Biography and Literature to the End of the Sixth Century (3rd ed.). London: John Murray.
• "Theodosius II" in The Oxford Dictionary of Byzantium, Oxford University Press, New York & Oxford, 1991, p. 2051. ISBN 0195046528
• Rösch, Gerhard (1978). Onoma Basileias: Studien zum offiziellen Gebrauch der Kaisertitel in spätantiker und frühbyzantinischer Zeit. Byzantina et Neograeca Vindobonensia (in German). Verlag der österreichischen Akademie der Wissenschaften. ISBN 978-3-7001-0260-1.

External links

• Reign of Theodosius II (chapter of J. B. Bury's History of the Later Roman Empire)
• Theodosian Code: Sections concerning religious observances (English)
• George Long, "Codex Theodosianus"
• Nathan, Geoffrey, "Theodosius II (408–450 A.D.)" (Archive). De Imperatoribus Romanis.

• Theodosius II
• Theodosian dynasty
• Deaths by horse-riding accident
• 401 births
• 450 deaths
• Ancient child monarchs
• Ancient legislators
• 5th-century Christian saints
• 5th-century Roman emperors
• 5th-century Byzantine emperors
• 5th-century eastern Roman consuls
• Sons of Byzantine emperors
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