7. Theodosius the Less, king of Rum, died and after him Marian reigned over Rum, for six years. This happened in the fourteenth year of the reign of Yazdagard, son of Bahram, king of the Persians. When Marcian became king, the bishops of each country came to him, wished him a prosperous reign and spoke of the injustice that Dioscorus, Patriarch of Alexandria, had done at the second council held in Ephesus, the excommunication that had launched against the patriarchs who had died from the abuse they suffered because of him, of his adherence to the doctrine of the wicked Eutyches, his statement made of this, how he had introduced corruption into religion and the creed and how the doctrine of Eutyches had gained the upper hand among the people. King Marcian ordered [his scribes] to write to Leo, patriarch of Rome, to Maximus, Patriarch of Antioch and to Juvenal, Patriarch of Jerusalem, who were noted by him along with their metropolitans and bishops. He ordered [them] also to write to the bishops of the land of Rum, to gather in the city of Chalcedon to consider and examine the doctrine of Eutyches, what Dioscorus, Patriarch of Alexandria, had done, in adhering to the doctrine of Eutyches and excommunicating the patriarchs who were dead, and to define the Creed in light of what had been laid down by the three holy councils. Six hundred bishops gathered in the city of Chalcedon. Anatolius, patriarch of Constantinople, Maximus, Patriarch of Antioch and Juvenal, Patriarch of Jerusalem, presided over the meeting. Leo, patriarch of Rome, wrote a letter to the king Marcian in which he set forth the true faith, that is the creed of the Melkites, and sent it to him by means of a priest chosen from among his disciples, named Boniface. King Marcian sent the letter with the priest Boniface to the city of Chalcedon, to the bishops gathered there, and the priest Boniface was counted with the six hundred and thirty. There were at the council the disciples of St Euthymius, i.e. Stephen, bishop of Barabiyā, and John, Bishop of the Barbarians.
Having gathered, they examined the falsity of the doctrine of Dioscorus, Patriarch of Alexandria, and took note of his adherence to the doctrine of Eutyches. Dioscorus was then excommunicated, and Eutyches was excommunicated, and they confirmed that Jesus Christ our Lord, is man and God, sharing in the same substance as the Father in his divinity and of the same substance with our humanity, with two natures, perfect in his divinity and perfect in his humanity, one Christ. Also they confirmed what the three hundred and eighteen bishops who had gathered in the city of Nicaea had already said, and embraced their doctrine, that is to say that the Son is consubstantial with the Father, light from light, true God from true God. They excommunicated Arius and confirmed what the second council of the hundred and fifty bishops who had gathered in Constantinople against Macedonius had said, saying that the Holy Spirit is God, the Father, the Son and the Holy Spirit are one God, one nature, three persons and three substances, and they excommunicated Macedonius. They confirmed what the Third Council of Two hundred bishops who had gathered in the city of Ephesus for the first time against Nestorius had defined, saying that the Virgin Mary gave birth to God, i.e. our Lord Jesus Christ, who is of the same divine nature as the Father and of the same human nature as men, and testified that Christ is two natures, one person and one substance. So they excommunicated Nestorius, and they excommunicated Dioscorus and anyone who professed his doctrine and deposed them. They excommunicated the second council which was held at Ephesus. At this council the archdeacon of Alexandria, named Prūtāwus, was present, and they made him patriarch in place of the wicked and excommunicated Dioscorus. From the third Council of Ephesus of two hundred bishops, who gathered at Ephesus for the first time and who had excommunicated Nestorius, to this Fourth Council, in which there were six hundred and thirty bishops who excommunicated Dioscorus and Eutyches and which was held in the city of Chalcedon, there were twenty-one years.
The inhabitants of Egypt and Alexandria had embraced the doctrine of Dioscorus and Eutyches and believed that Dioscorus had been excommunicated unfairly. But through fear of king Marcian they did not dare to openly profess their doctrine. As for Dioscorus, after being dismissed he went to Palestine and Jerusalem, and he corrupted the faith of those who were in Palestine and Jerusalem to the point that he professed his doctrine and there appointed his own bishops. When Eudoxia, wife of King Theodosius, heard talk of the doctrine of Dioscorus, she embraced it and sent him many gifts. At Jerusalem St Euthymius battled, and defended the doctrine of the Melkites. So St Euthymius sent a message to Eudoxia: “Do not embrace the doctrine of Dioscorus because he has been deposed and excommunicated, he and all those who hold this doctrine. Return then, to the truth into which you were at first.” Eudoxia welcomed the words of St Euthymius, abandoned the doctrine of Dioscorus, returned to the truth and sent him many gifts. Eudoxia then had many churches and monasteries built in Jerusalem.
8. In the third year of the reign of Marcian Anastasius was made patriarch of Jerusalem. He was a Jacobite. He held the office for nineteen years and died. In the [same] year Basil was made patriarch of Antioch. He held the office for two years and died. In the fifth year of his reign Martyrius was made patriarch of Antioch. He held the office for eight years and died. In the sixth year of his reign Gennadius was made patriarch of Constantinople. He held the office for ten years and died. At the time of King Marcian lived Simeon the recluse, called Stylites. He was the first monk to live in a sawma’a,  in the rural district of Antioch, on the mountain known as “al-Gabal al-mu’gib” [= Mount Admirable]. At that time St. Theodosius, the founder of the monastery of ad-Dawākis, left his country and went to Simeon the recluse at Antioch. He stayed for a few days with him, then he went to Jerusalem and embraced the monastic life.
32. A term indicating a column with a habitation on the top.