book xx.

[262] Hom. viii. 4, and _in fine_.

[263] Hom. de Anathemate, delivered soon after the discourses against the Anomœans. See Monitum, vol. i. 944.

[264] The former chiefly in the Hom. de Philog. vol. i. 752; the latter in the Hom. in Nat. Diem Christi, vol. ii. p. 552.

[265] De Beato Philog. vol. i. p. 753.

[266] In Nat. Christi, vol. ii. p. 560.

[267] De Bapt. Christi, c. 4.

[268] In Kalend. c. 2.

[269] In Ephes. Hom. vi. c. 4.

[270] Perhaps that convulsive twitching which we call “quick blood.”

[271] In Ephes. Hom. xii. c. 3. In Hom. viii. and xii. on 1 Cor. he rebukes the heathenish ceremonies performed at the birth of a child. One was, to give it that name which was attached to the candle that burned longest out of a row of candles.

[272] He was executed at Carthage in A.D. 376.

[273] See Gibbon, c. xxvi. xxvii.

[274] Cod. Theod. xvi. 1, 2.

[275] Sozom. vii. c. 12; Gibbon, c. xxvii.; De Broglie, “L’Église et l’Empire,” vi. p. 93.

[276] Cod. Theod. xvi. v. 7, lib. 1, 2.

[277] Cod. Theod. xvi. v. 10, lib. 7, 9. Sozomen informs us (vii. 22) that Eugenius, the usurper, after the death of Valentinian II., was persuaded by divinations to take up arms.

[278] Sozomen, vii. 15. Theod. v. 21.

[279] The most distinguished scholar, and orator, and one of the most upright statesmen of his time—quæstor, prætor, and proconsul of Africa.

[280] Fragments of his speeches preserved in Mai’s collection, vol. i.

[281] Ambrose, Op. vol. ii. Ep. 18.

[282] Libanius: Pro templis non exscind. The oration was certainly not spoken before the Emperor, and probably not even sent to him.

[283] Cod. Theod. xii. 104-115.

[284] Theodor. v. 19. A funeral oration on her and the infant was pronounced by Gregory Nyssen, Op. vol. iii. pp. 515, 527, 533.

[285] Libanius, Or. 12, pp. 391-395.

[286] Probably the prætorium built in the reign of Constantine for the Count of the East, who from that time resided in Antioch; _vide_ Müller, Antiq. Antioch., ii. 16.

[287] Liban. Or. 12, p. 395, and 21, p. 527. Theod. vii. 20. Sozom. vii. 23. Zos. iv. 41.

[288] Chrys. Hom. de Stat. iii. 1; xxi. 1. Zosimus (iv. 41) sends Libanius also to Constantinople, but this is a palpable error. There is no trace of his having gone, either in his own Orations or in any other historian.

[289] Socrat. vi. 5. The most common practice was for the preacher to sit, the people to stand.

[290] Hom. ii. 2.

[291] iii. 6.

[292] iii. 1, 2.

[293] ii. 5.

[294] iii. 3.

[295] iii. 4, 5.

[296] xvi. 6.

[297] iii. 7.

[298] xiv. 1.

[299] v. 7.

[300] xx. 9. A passage in another homily on this subject is curious, as proving that just the same jugglers’ feats were performed in Antioch in the fourth century as at the fairs and races of the present day:—“Persons pretended it was next to impossible to conquer an inveterate habit: this was a paltry excuse, perseverance could conquer any difficulty. To unlearn a habit of swearing could not be more impossible than to acquire the art of throwing up swords, and catching them by the handle, or balancing a pole on the forehead with two boys at the top of it, or dancing on a tightrope.”—Hom. in Dom. Serv.

[301] iv. 1.

[302] iv. 2.

[303] v. 3. τὸ σῶμα τῇ ψυχῇ περίκειται καθάπερ ἱμάτιον. Comp. Shakespeare: “When we have shuffled off this mortal coil.”

[304] v. 3.

[305] ix. 3, 4.

[306] x. 2, 4.

[307] xiii. 2.

[308] xii. 2.

[309] x. 3.

[310] xii. 2-4; xiii. 3. Comp. Aristotle’s distinction between natural and conventional law or justice, Eth. v. 7.1: φυσικόν and νομικόν δίκαιον. Compare also his description of προαίρεσις as the ἀρχὴ κινήσεως in b. iii., and of φρόνησις (nearly = Butler’s “Conscience”) in b. vi.

[311] Comp. again what Aristotle says of the necessity of _training_ to improve the _natural_ gifts, b. x. 9, and of the formation of _habits_ by repeated _acts_. Comp. Chrys. Hom. xiii. 3, with Arist. Eth. ii. 4, 5.

[312] xiii. 4.

[313] xvi. 1.

[314] Liban. Or. 21, in Helleb. and 20, 517.

[315] Theodor. v. 20.

[316] xvii. 1, 2.

[317] Liban. Orat. 20. De Broglie, vi. 150, 151. Chrys. Hom. xvii. 2.

[318] xvii. 2. The colonnades, especially of the great street which ran through the city from east to west; the περιπάτους or promenades were lined by colonnades with seats.—_Vide_ Müller, Antiq. Ant. ii. 12.

[319] xvii. 2.

[320] xx. 5, and xviii. _in fine_.

[321] Liban. Or. 21, p. 536.

[322] xxi. 1.

[323] It was the custom to signalise the great festivals by acts of mercy. “The oil of mercy glistens on the Festivals of the Church,” says Ambrose, Serm. 14, on Ps. cxviii. 7. Leo the Great also, Serm. 39, alludes to the custom. But, to prevent any abuse of the practice, it was enacted by Theodosius in A.D. 384-385, that it should apply only to those accused of petty offences: the grosser crimes of robbery, adultery, magic, murder, sacrilege, were to be excepted from claims to this indulgence.

[324] xxi. 1-4.

[325] xxi. 4.

[326] Hom. i. de Anna, vol. iv. c. 1, where he recapitulates the arguments which he had used in the Homilies on the Statues.

[327] Hom. de Anna, i. 1.

[328] Called κυριακὴ τῆς ἐπισωζομένης, this last word being the name of Ascension Day among the Cappadocians, possibly because Christ’s work on earth for man’s redemption was completed by his return into heaven. (_Vide_ Leo Allatius, quoted in Suicer, Thesaur., _sub verbo_ “Episozomene,” and Bingham, Antiq. b. xx. sect. 5.)

[329] Hom. de Stat. xix. 1, vol. ii.

[330] Euseb. de Vita Constant. lib. iv.

[331] Chrys. Hom. xl. in Juvent.

[332] Hom. de Cæmet. et Cruce, vol. ii. c. i. in Ascens. Christi, vol. ii., and de Sanct. Martyr. vol. ii. p. 705. The Sunday corresponding to the present Trinity Sunday was kept as a kind of All Saints’ Day. See Bingham, b. xx. c. 7, sect. 14.

[333] Aug. Hom. xxvi. Gelas. Decret. in Grabe, vol. i. The word “legend” is perhaps derived from these Acts of the Saints, which were to be read—“legenda.”

[334] Adv. Judæos viii. c. 7.

[335] Hom. in Juvent. et Maxim. vol. ii. p. 576.

[336] De Bern. et Prosd. vol. ii. p. 640.

[337] See the letter in Euseb. lib. iv. c. 15.

[338] Aug. de Vera Relig. c. 55.

[339] Aug. contra Faustum, lib. xx. c. 21.

[340] De Droside, vol. ii. p. 685.

[341] Flavian caused the remains of some much-revered saints who were buried beneath the pavement of the church to be taken up, and placed in another separate grave, because the people were distressed that the reliques of such venerated personages should repose in the same vaults with the remains of less saintly, if not heretical, characters.—Hom. in Ascen.

[342] De S. Babyla, c. 12. De Stat. i. 2, and viii. 2. Quod Christus sit Deus, c. 7. De Stat. v. 1.

[343] In S. Ignat. Mart. c. 4.

[344] In Juvent. et Maxim. c. 1.

[345] Hom. in Martyres, vol. ii. p. 663.

[346] In Sanct. Jul. vol. ii. p. 673.

[347] Aug. cont. Faustum, lib. xx. c. 21.

[348] Aug. Confess. lib. vi. 2. Epist. 64, ad Aurel. Conc. Carth. iii. c. 30.

[349] Basil. Regul. Major., quæst. 40.

[350] See Dr. Hessey’s Bampton Lectures, “on Sunday.”

[351] Whether it was a regular custom for the rustic population to visit Antioch on this day, or whether it was the first great influx for trade and legal business after the recent suspension of all business, does not appear.

[352] Ambr. Ep. xx.

[353] Ambr. Ep. xx. p. 854.

[354] Sozomen, vii. 13. Ruf. ii. 16.

[355] Ambr. Ep. xxi. Sermo contra Aux. p. 868.

[356] Ignatius is said to have first introduced antiphonal singing at Antioch, Flavian and Diodorus to have established it there; Socr. v. 8; Theod. ii. 19. Basil refers to it as a common practice, but Ambrose is generally allowed to have introduced it to the Western Church, and on this occasion. _Vide_ Suicer.

[357] Aug. Conf. ix. 7, and preceding books.

[358] Ambr. Ep. xxi.

[359] Ambr. Ep. xxii. Aug. Conf. ix. 7.

[360] Ambr. Ep. xl. and xli.

[361] Cod. Theod. iv. v. 4, lib. 2. De Broglie, vi. 257.

[362] Sozom. vii. 25. Theod. v. 17. Ambr. Ep. li. De Broglie, vi. 302, etc.

[363] Theod. v. 18. De Broglie, vi. 302 _et seq._

[364] Sozom. vii. 15. Socr. v. 15. Ambr. Ep. lvi. Theod. v. 23.

[365] Ambr. de ob. Val.

[366] Theod. v. 24. Socr. v. 25. Sozom. vii. 24. De Broglie, vi. 8.

[367] Ambr. Ep. lxi. lxii.

[368] Socr. v. 26. Sozom. vii. 29. Ambrosii Vita a Paul. scripta, de obit. Theod.

[369] Of course I do not forget that the idea and name of Roman Emperor and Roman Empire lived on for centuries more, but the elevation of Charles the Great was a revolt against the old order of things. He can hardly be regarded as a successor of Theodosius so truly as Theodosius was a successor of Augustus.

[370] Claud. de Bello Gild. 293.

[371] Claud. in Ruf. i. v. 137.

[372] Philostorg. xi. 3. For much assistance in his notices of Rufinus and Eutropius, the writer must pay his acknowledgments to the admirable work by Amédée Thierry: “Les trois ministres des fils de Théodose”—Rufin, Eutrope, Stilicon.

[373] Gibbon, iii. 67. Zosim. iv. 51.

[374] Claud. in Ruf. i. v. 220.

[375] See references in Thierry, p. 19.

[376] De Laud. Stil. ii. v. 379.

[377] “Noster Scipiades Stilicho.” De Consulat. Stilic. præf. v. 21.

[378] Claud. de Nupt. Honor. et Mariæ.

[379] Zosim. v. 3.

[380] Symmach. Ep. iv. 15 and 16.

[381] Possibly alluded to by Chrysostom in Hom. iv. de Penitentia, c. 2, where he mentions “incursions of enemies” among other recent calamities. These homilies were probably delivered in A.D. 395.

[382] Thierry, pp. 35-78. Claud. in Ruf. lib. ii.

[383] In Eutrop. i. v. 104, 105.

[384] “Contemptu jam liber erat.”—Claud. in Eutrop. i. v. 132.

[385] Claud. in Eutrop. i. v. 148, 149.

[386] Sozom. vii. 22.

[387] Philostorg. xi. 5.

[388] Claud. in Eutrop. i. 427, etc.; ii. 97, etc.

[389] Thierry, pp. 97-126. Zosim. v. 5. Claud. in Eutrop. ii.

[390] Zosim. v. 8, 9, 12.

[391] Sozom. viii. 7.

[392] Claud. in Eutrop. i. 235, etc.

[393] Synes. de Regno, p. 16.

[394] Claud. in Eutrop. ii. 95. Thierry, p. 162, etc.

[395] Socr. vi. 2.

[396] See Chrysostom’s own remarks in De Sacerdotio, lib. iii., cited above in Ch. iv., and in Act. Apost. Hom. iii. 5.

[397] Epist. xxi. ad Valerium.

[398] Socrat. vi. 2. Sozom. viii. 2.

[399] Lib. iii. c. 15, 17.

[400] Pallad. Dial. c. 5.

[401] Socr. vi. 2. Sozom. viii. 2. Pallad. Dial.

[402] Socr. vi. 2. Sozom. viii. 2.

[403] Pallad. Dial. c. 5.

[404] Sozom. viii. 2. Pallad. Dial. 5.

[405] Socr. vi. 2.

[406] Bingham, b. ii. c. 11, sec. 8.

[407] The title Patriarch is occasionally used in the following pages, although it does not appear to have been a formally recognised title till fifty years later. Socrates (A.D. 440 about) uses it (_vide_