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Usually curt and rather dry in his utterances, Simplicius rose to a fervid eloquence as he expounded this mysticism of Alexandria. Not that he accepted it as the final truth, it was merely a step, though an important one, towards that entire and absolute knowledge of which he believed that a glimpse had been vouchsafed to him, even to him, in his more sublime hours.
Epigenes related that these observations were recorded upon tablets of baked clay, which is quite in accordance with all that we know of the literary habits of the people. They must have extended, according to Simplicius, as far back as B.C. 2234, and would therefore seem to have been commenced and carried on for many centuries by the primitive Chaldaean people.
To Acacius also the legates carried a letter of the Pope, which he opened by announcing that he had succeeded to the office of Pope Simplicius, and was forthwith involved in those many cares which the voice of the Supreme Pastor had imposed upon St. Peter, and which kept him watchfully occupied with a rule which extended over all the peoples of the earth.
SECTION XCV. NINETEENTH CAPITAL. This is, of course, the second counting from the Sea, on the Piazzetta side of the palace, calling that of the Fig-tree angle the first. It is the most important capital, as a piece of evidence in point of dates, in the whole palace. SECTION XCVI. First side. "ST. SIMPLICIUS": so inscribed.
The last letter we have of the Pope, dated November 6, 482, strongly censures Acacius for communicating nothing to him concerning the Church of Alexandria, and for not instructing the emperor in such a way that peace might be restored by him. On March 2, 483, Pope Simplicius died, and was succeeded by Pope Felix. John Talaia had come in person to Rome to lay his accusation against Acacius.
The events of the philosopher's studious life were probably not many nor remarkable; but we should have been glad if this work had been preserved, which told, as Simplicius says, what kind of man Epictetus was. Upton thinks that this work is only another name for the Discourses, and that Photius has made the mistake of taking the Conversations to be a different work from the Discourses.
Having gained great renown by his defence of the Council of Chalcedon against the usurper Basiliscus, having denounced at Rome the misdeeds and the heresy of the Eutychean who was elected by that party at Alexandria, and having so been high in the trust of Pope Simplicius, he turned against both Pope and Council.
Blent with that doctrine was the attempt of three emperors to substitute themselves as judges of doctrine for the Apostolic See and the bishops in union with it. At the moment when John Talaia was expelled from Alexandria, the Monophysite heresy, espoused by Acacius and imposed by Zeno, would have triumphed, save for the Popes Simplicius and Felix.
He came forth under solemn promise from Zeno that his blood should not be shed, and was carried with wife and children to Cappadocia, where all were starved to death. In all this matter Acacius had gained great credit as defender of the Council of Chalcedon. He had himself referred for help to Simplicius in the Apostolic See.
Pope Simplicius had warmly congratulated him on the recovery of the empire on the 8th October of that year. In 478, the Pope had thanked Acacius for informing him that the right patriarch, Timotheus Solofaciolus, had been restored at Alexandria. But from 482 all is altered. The chronicle of Zeno's reign becomes a catalogue of misfortunes.
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