The envoys on their return brought word that King Ammanus was anxious to maintain his relations with the empire, and was prepared to make good the losses which had been incurred. He bade those who had claims to appear before him. Nilus and others accordingly sallied forth. On the eighth day Nilus, who was looking for water, actually caught sight of the encamped Saracens; on the twelfth day of journeying they reached the end of their journey, (which may have been Petra). Here Nilus heard that his son was alive and had been sold into slavery at Elusa. On the way thither, he met a man who had actually seen him, and on going into the church at Elusa, he found his son Theodulos, who had been made doorkeeper of the church by the bishop of the place. Theodulos told his father how he and others lay bound on the ground all night near the altar with a sword, a bason, a phial and incense beside them. But the barbarians drank heavily at night and overslept themselves, and the sun stood above the horizon when they awoke, so the occasion for the sacrifice was forfeited. They therefore moved on to Souka (perhaps a village, perhaps market, Arabic _suk_), from where they sold Theodulos into slavery. Nilus and his son now decided to settle permanently among the hermits looking forward to a pleasant life. After being ordained by the bishop of Elusa they returned to Sinai where they apparently ended their days. Their memory there continues to be kept to this day. Their bodies were raised together with those of others in the reign of the emperor Justinus Junior (565-578), and were translated to the Church of the Holy Apostles at Constantinople.[167] In the course of the fifth century the dispute regarding the dual nature of Christ entered a further stage when Nestorius, who had been under the influence of Theodore of Mopsuestia, and was promoted to the see of Constantinople, raised objection to the term God-bearer, Θεοτόκος, as applied to the Virgin. By doing so he raised a storm of dissent, the veneration of the Virgin being widespread and deep-seated, partly owing to having been engrafted on an earlier mother-cult. Pope Celestinus (422-432) called upon Nestorius to recant, but he refused, and a Church Council therefore met at Ephesus in 431 to discuss the matter. Among the two hundred bishops who declared against Nestorius were Hermogenes of Rhinocorura, Abraham of Ostracine, and Lampetius of Casium.[168] The outcome of the dispute was that Nestorius, in the year 435, went into perpetual banishment. Hermogenes of Rhinocorura was praised as a man of moderation and humility, by Isidorus († 449), a monk and prolific letter-writer of Pelusium.[169]