In addition to the writings of his predecessors, Socrates and Sozomen, he also used those of the Latin scholar Rufinus, and wove many documents into his narrative. Theodoret wrote also a "History of the Monks", in which he sets forth the lives of thirty famous ascetics of the Orient. Like the "History of the Holy Fathers" or "Historia Lausiaca", so called from one Lausus to whom the book was dedicated by Palladius, written about 420, this work of Theodoret is one of the principal sources for the history of Oriental monasticism. Theodoret also published a "Compendium of Heretical Falsehoods", i. e. a short history of heresies with a refutation of each. Together with the similar "Panarion" of Epiphanius, it offers material on the earliest heresies. During the 6th century these historians found other continuators. Theodorus Lector compiled a brief compendium from the works of the above-mentioned three continuators of Eusebius: Socrates, Sozomen, and Theodoret. He then wrote in two books an independent continuation of this summary as far as the reign of Emperor Justin I (518-27); only fragments of this work have reached us. Zacharias Rhetor, at first an advocate at Berytus in Phoenicia and then (at least from 536) Bishop of Mitylene in the Island of Lesbos, composed, while yet a layman, an ecclesiastical history, which describes the period from 450 to 491, but is mostly taken up with personal experiences of the author in Egypt and Palestine. A Syriac version of this work is extant as books III-VI of a Syriac universal history, while there are also extant some chapters in a Latin version. Apart from this history, his inclination towards Monophysitism is also apparent from his biography of the Monophysite patriarch, Severus of Antioch, and from his biography of the monk Isaias, two works extant in a Syriac version. More important still is the "Church History" of Evagrius Scholasticus, who died about the end of the 6th century. His work is a continuation of Socrates, Sozomen, and Theodoret, and treats in six books the period from 431 to 594. It is based on good sources, and borrows from profane historians but occasionally Evagrius is too credulous.