It was a decisive factor--one of the results of Actium--that the contest was fought out in the Greek tongue and in the territory of the Pseudomorphosis--that is, under the full influence of the “Caliph” of the Western Church. Constantine had even been the convener and president of the Council of Nicæa, where the doctrine of Athanasius carried the day. In the East, with its Aramaic speech and thought, these doings were (as we know from the letters of Aphrahat) hardly followed at all; there men saw no cause to quarrel about what, so far as they were concerned, had long ago been settled. The breach between East and West, a consequence of the Council of Ephesus (431) separated two Christian _nations_, that of the “Persian Church” and that of the Greek Church, but this was no more than the manifestation of a difference, inherent from the first, between _modes of thought_ proper to the two different landscapes. Nestorius and the whole East saw in Christ the Second Adam, the Divine Envoy of the last æon. Mary had borne a _man_-child in whose human and created substance (_physis_) the godly, uncreated element _dwelt_. The West, on the contrary, saw in Mary the Mother of a _God_: the divine and the human substance formed in his body (_persona_, in the Classical idiom[453]) a unity, named by Cyril ἕνωσις.[454] When the Council of Ephesus had recognized the mother of God, her who gave birth to God, the city of Diana’s old renown burst into a truly Classical orgy of celebration.[455] But long ere this the Syrian Apollinaris[456] had heralded the “Southern” idea of the matter--that in the living Christ there was not merely a substance, but a single substance. The divine had transmuted itself into, not mingled itself with, a human substance (no κρᾶσις, as Gregory Nazianzen maintained in opposition; significantly enough, the best way of expressing the Monophysite idea is through concepts of Spinoza--the _one_ substance in another mode). The Monophysites called the Christ of the Council of Chalcedon (451, where the West once more prevailed) “the idol with the two faces.” They not only fell away from the Church, they broke out in fierce risings in Palestine and Egypt; and when in Justinian’s time the troops of Persia--that is, of Mazdaism--penetrated to the Nile, they were hailed by the Monophysites as liberators.