Читать книгу The History of the Decline and Fall of the Roman Empire - Эдвард Гиббон - Страница 4

Death of Gratian — Ruin of Arianism — St. Ambrose — First Civil War, against Maximus — Character, Administration, and Penance of Theodosius — Death of Valentinian II. — Second Civil War, against Eugenius — Death of Theodosius

The fame of Gratian, before he had accomplished the twentieth year of his age, was equal to that of the most celebrated princes. His gentle and amiable disposition endeared him to his private friends, the graceful affability of his manners engaged the affection of the people: the men of letters, who enjoyed the liberality, acknowledged the taste and eloquence, of their sovereign; his valour and dexterity in arms were equally applauded by the soldiers; and the clergy considered the humble piety of Gratian as the first and most useful of his virtues. The victory of Colmar had delivered the West from a formidable invasion; and the grateful provinces of the East ascribed the merits of Theodosius to the author of his greatness and of the public safety. Gratian survived those memorable events only four or five years; but he survived his reputation; and, before he fell a victim to rebellion, he had lost, in a great measure, the respect and confidence of the Roman world.

The remarkable alteration of his character or conduct may not be imputed to the arts of flattery which had besieged the son of Valentinian from his infancy; nor to the headstrong passions which that gentle youth appears to have escaped. A more attentive view of the life of Gratian may perhaps suggest the true cause of the disappointment of the public hopes. His apparent virtues, instead of being the hardy productions of experience and adversity, were the premature and artificial fruits of a royal education. The anxious tenderness of his father was continually employed to bestow on him those advantages which he might perhaps esteem the more highly, as he himself had been deprived of them; and the most skilful masters of every science and of every art had laboured to form the mind and body of the young prince. ^{Ref. 002} The knowledge which they painfully communicated was displayed with ostentation and celebrated with lavish praise. His soft and tractable disposition received the fair impression of their judicious precepts, and the absence of passion might easily be mistaken for the strength of reason. His preceptors gradually rose to the rank and consequence of ministers of state; ^{Ref. 003} and, as they wisely dissembled their secret authority, he seemed to act with firmness, with propriety and with judgment, on the most important occasions of his life and reign. But the influence of this elaborate instruction did not penetrate beyond the surface; and the skilful preceptors, who so accurately guided the steps of their royal pupil, could not infuse into his feeble and indolent character the vigorous and independent principle of action which renders the laborious pursuit of glory essentially necessary to the happiness, and almost to the existence, of the hero. As soon as time and accident had removed those faithful counsellors from the throne, the emperor of the West insensibly descended to the level of his natural genius; abandoned the reins of government to the ambitious hands which were stretched forwards to grasp them; and amused his leisure with the most frivolous gratifications. A public sale of favour and injustice was instituted, both in the court and in the provinces, by the worthless delegates of his power, whose merit it was made sacrilege to question. ^{Ref. 004} The conscience of the credulous prince was directed by saints and bishops, ^{Ref. 005} who procured an Imperial edict to punish as a capital offence, the violation, the neglect, or even the ignorance of the divine law. ^{Ref. 006} Among the various arts which had exercised the youth of Gratian, he had applied himself with singular inclination and success to manage the horse, to draw the bow, and to dart the javelin; and these qualifications, which might be useful to a soldier, were prostituted to the viler purposes of hunting. Large parks were enclosed for the Imperial pleasures, and plentifully stocked with every species of wild beasts; and Gratian neglected the duties, and even the dignity, of his rank, to consume whole days in the vain display of his dexterity and boldness in the chase. The pride and wish of the Roman emperor to excel in an art in which he might be surpassed by the meanest of his slaves reminded the numerous spectators of the examples of Nero and Commodus; but the chaste and temperate Gratian was a stranger to their monstrous vices; and his hands were stained only with the blood of animals. ^{Ref. 007}

The behaviour of Gratian, which degraded his character in the eyes of mankind, could not have disturbed the security of his reign, if the army had not been provoked to resent their peculiar injuries. As long as the young emperor was guided by the instructions of his masters, he professed himself the friend and pupil of the soldiers; many of his hours were spent in the familiar conversation of the camp; and the health, the comforts, the rewards, the honours, of his faithful troops appeared to be the object of his attentive concern. But, after Gratian more freely indulged his prevailing taste for hunting and shooting, he naturally connected himself with the most dexterous ministers of his favourite amusement. A body of the Alani was received into the military and domestic service of the palace; and the admirable skill which they were accustomed to display in the unbounded plains of Scythia was exercised, on a more narrow theatre, in the parks and enclosures of Gaul. Gratian admired the talents and customs of these favourite guards, to whom alone he entrusted the defence of his person; and as if he meant to insult the public opinion, he frequently shewed himself to the soldiers and people, with the dress and arms, the long bow, the sounding quiver, and the fur garments of a Scythian warrior. The unworthy spectacle of a Roman prince who had renounced the dress and manners of his country filled the minds of the legions with grief and indignation. ^{Ref. 008} Even the Germans, so strong and formidable in the armies of the empire, affected to disdain the strange and horrid appearance of the savages of the North, who, in the space of a few years, had wandered from the banks of the Volga to those of the Seine. A loud and licentious murmur was echoed through the camps and garrisons of the West; and, as the mild indolence of Gratian neglected to extinguish the first symptoms of discontent, the want of love and respect was not supplied by the influence of fear. But the subversion of an established government is always a work of some real, and of much apparent, difficulty; and the throne of Gratian was protected by the sanctions of custom, law, religion, and the nice balance of the civil and military powers, which had been established by the policy of Constantine. It is not very important to inquire from what causes the revolt of Britain was produced. Accident is commonly the parent of disorder; the seed of rebellion happened to fall on a soil which was supposed to be more fruitful than any other in tyrants and usurpers; ^{Ref. 009} the legions of that sequestered island had been long famous for a spirit of presumption and arrogance; ^{Ref. 010} and the name of Maximus was proclaimed by the tumultuary but unanimous voice both of the soldiers and of the provincials. The emperor, or the rebel, for his title was not yet ascertained by fortune, was a native of Spain, the countryman, the fellow-soldier, and the rival of Theodosius, whose elevation he had not seen without some emotions of envy and resentment. The events of his life had long since fixed him in Britain; and I should not be unwilling to find some evidence for the marriage which he is said to have contracted with the daughter of a wealthy lord of Caernarvonshire. ^{Ref. 011} But this provincial rank might justly be considered as a state of exile and obscurity; and, if Maximus had obtained any civil or military office, he was not invested with the authority either of governor or general. ^{Ref. 012} His abilities, and even his integrity, are acknowledged by the partial writers of the age; and the merit must indeed have been conspicuous, that could extort such a confession in favour of the vanquished enemy of Theodosius. The discontent of Maximus might incline him to censure the conduct of his sovereign, and to encourage, perhaps without any views of ambition, the murmurs of the troops. But in the midst of the tumult he artfully, or modestly, refused to ascend the throne; and some credit appears to have been given to his own positive declaration that he was compelled to accept the dangerous present of the Imperial purple. ^{Ref. 013}

But there was a danger likewise in refusing the empire; and from the moment that Maximus had violated his aliegiance to his lawful sovereign, he could not hope to reign, or even to live, if he confined his moderate ambition within the narrow limits of Britain. He boldly and wisely resolved to prevent the designs of Gratian; the youth of the island crowded to his standard, and he invaded Gaul with a fleet and army, which were long afterwards remembered as the emigration of a considerable part of the British nation. ^{Ref. 014} The emperor, in his peaceful residence of Paris, was alarmed by their hostile approach; and the darts which he idly wasted on lions and bears might have been employed more honourably against the rebels. But his feeble efforts announced his degenerate spirit and desperate situation, and deprived him of the resources which he still might have found in the support of his subjects and allies. The armies of Gaul, instead of opposing the march of Maximus, received him with joyful and loyal acclamations; and the shame of the desertion was transferred from the people to the prince. The troops whose station more immediately attached them to the service of the palace abandoned the standard of Gratian the first time that it was displayed in the neighbourhood of Paris. The emperor of the West fled towards Lyons, with a train of only three hundred horse; and in the cities along the road, where he hoped to find a refuge, or at least a passage, he was taught, by cruel experience, that every gate is shut against the unfortunate. Yet he might still have reached in safety the dominions of his brother, and soon have returned with the forces of Italy and the East, if he had not suffered himself to be fatally deceived by the perfidious governor of the Lyonese province. Gratian was amused by protestations of doubtful fidelity and the hopes of a support which could not be effectual, till the arrival of Andragathius, the general of the cavalry of Maximus, put an end to his suspense. That resolute officer executed without remorse the orders, or the intentions, of the usurper. Gratian, as he rose from supper, was delivered into the hands of the assassin; and his body was denied to the pious and pressing entreaties of his brother Valentinian. ^{Ref. 015} The death of the emperor was followed by that of his powerful general Mellobaudes, the king of the Franks; who maintained, to the last moment of his life, the ambiguous reputation which is the just recompense of obscure and subtle policy. ^{Ref. 016} These executions might be necessary to the public safety; but the successful usurper, whose power was acknowledged by all the provinces of the West, had the merit and the satisfaction of boasting that, except those who had perished by the chance of war, his triumph was not stained by the blood of the Romans. ^{Ref. 017}

The events of this revolution had passed in such rapid succession that it would have been impossible for Theodosius to march to the relief of his benefactor, before he received the intelligence of his defeat and death. During the season of sincere grief, or ostentatious mourning, the Eastern emperor was interrupted by the arrival of the principal chamberlain of Maximus; and the choice of a venerable old man, for an office which was usually exercised by eunuchs, announced to the court of Constantinople the gravity and temperance of the British usurper. The ambassador condescended to justify, or excuse, the conduct of his master, and to protest in specious language that the murder of Gratian had been perpetrated, without his knowledge or consent, by the precipitate zeal of the soldiers. But he proceeded, in a firm and equal tone, to offer Theodosius the alternative of peace or war. The speech of the ambassador concluded with a spirited declaration that, although Maximus, as a Roman and as the father of his people, would choose rather to employ his forces in the common defence of the republic, he was armed and prepared, if his friendship should be rejected, to dispute in a field of battle the empire of the world. An immediate and peremptory answer was required; but it was extremely difficult for Theodosius to satisfy, on this important occasion, either the feelings of his own mind or the expectations of the public. The imperious voice of honour and gratitude called aloud for revenge. From the liberality of Gratian he had received the Imperial diadem: his patience would encourage the odious suspicion that he was more deeply sensible of former injuries than of recent obligations; and, if he accepted the friendship, he must seem to share the guilt, of the assassin. Even the principles of justice and the interest of society would receive a fatal blow from the impunity of Maximus; and the example of successful usurpation would tend to dissolve the artificial fabric of government, and once more to replunge the empire in the crimes and calamities of the preceding age. But, as the sentiments of gratitude and honour should invariably regulate the conduct of an individual, they may be overbalanced in the mind of a sovereign by the sense of superior duties; and the maxims both of justice and humanity must permit the escape of an atrocious criminal, if an innocent people would be involved in the consequences of his punishment. The assassin of Gratian had usurped, but he actually possessed, the most warlike provinces of the empire; the East was exhausted by the misfortunes, and even by the success, of the Gothic war; and it was seriously to be apprehended that, after the vital strength of the republic had been wasted in a doubtful and destructive contest, the feeble conqueror would remain an easy prey to the Barbarians of the North. These weighty considerations engaged Theodosius to dissemble his resentment and to accept the alliance of the tyrant. But he stipulated that Maximus should content himself with the possession of the countries beyond the Alps. The brother of Gratian was confirmed and secured in the sovereignty of Italy, Africa, and the Western Illyricum; and some honourable conditions were inserted in the treaty, to protect the memory and the laws of the deceased emperor. ^{Ref. 018} According to the custom of the age, the images of the three Imperial colleagues were exhibited to the veneration of the people: nor should it be lightly supposed that, in the moment of a solemn reconciliation, Theodosius secretly cherished the intention of perfidy and revenge. ^{Ref. 019}

The contempt of Gratian for the Roman soldiers had exposed him to the fatal effects of their resentment. His profound veneration for the Christian clergy was rewarded by the applause and gratitude of a powerful order, which has claimed, in every age, the privilege of dispensing honours both on earth and in heaven. ^{Ref. 020} The orthodox bishops bewailed his death and their own irreparable loss; but they were soon comforted by the discovery that Gratian had committed the sceptre of the East to the hands of a prince whose humble faith and fervent zeal were supported by the spirit and abilities of a more vigorous character. Among the benefactors of the church, the fame of Constantine has been rivalled by the glory of Theodosius. If Constantine had the advantage of erecting the standard of the cross, the emulation of his successor assumed the merit of subduing the Arian heresy and of abolishing the worship of idols in the Roman world. Theodosius was the first of the emperors baptised in the true faith of the Trinity. Although he was born of a Christian family, the maxims, or at least the practice, of the age encouraged him to delay the ceremony of his initiation; till he was admonished of the danger of delay by the serious illness which threatened his life towards the end of the first year of his reign. Before he again took the field against the Goths, he received the sacrament of baptism ^{Ref. 021} from Acholius, the orthodox bishop of Thessalonica; ^{Ref. 022} and, as the emperor ascended from the holy font, still glowing with the warm feelings of regeneration, he dictated a solemn edict, which proclaimed his own faith and prescribed the religion of his subjects. “It is our pleasure (such is the Imperial style) that all the nations which are governed by our clemency and moderation should steadfastly adhere to the religion which was taught by St. Peter to the Romans; which faithful tradition has preserved; and which is now professed by the pontiff Damasus, and by Peter, bishop of Alexandria, a man of apostolic holiness. According to the discipline of the apostles and the doctrine of the gospel, let us believe the sole deity of the Father, the Son, and the Holy Ghost; under an equal majesty and a pious Trinity. We authorise the followers of this doctrine to assume the title of Catholic Christians; and, as we judge that all others are extravagant madmen, we brand them with the infamous name of Heretics; and declare that their conventicles shall no longer usurp the respectable appellation of churches. Besides the condemnation of Divine justice, they must expect to suffer the severe penalties which our authority, guided by heavenly wisdom, shall think proper to inflict upon them.” ^{Ref. 023} The faith of a soldier is commonly the fruit of instruction rather than of inquiry; but, as the emperor always fixed his eyes on the visible land-marks of orthodoxy, which he had so prudently constituted, his religious opinions were never affected by the specious texts, the subtle arguments, and the ambiguous creeds of the Arian doctors. Once indeed he expressed a faint inclination to converse with the eloquent and learned Eunomius, who lived in retirement at a small distance from Constantinople. ^{Ref. 024} But the dangerous interview was prevented by the prayers of the empress Flaccilla, who trembled for the salvation of her husband; and the mind of Theodosius was confirmed by a theological argument, adapted to the rudest capacity. He had lately bestowed on his eldest son Arcadius the name and honours of Augustus; and the two princes were seated on a stately throne to receive the homage of their subjects. A bishop, Amphilochius of Iconium, approached the throne, and, after saluting with due reverence the person of his sovereign, he accosted the royal youth with the same familiar tenderness which he might have used towards a plebeian child. Provoked by this insolent behaviour, the monarch gave orders that the rustic priest should be instantly driven from his presence. But, while the guards were forcing him to the door, the dexterous polemic had time to execute his design, by exclaiming with a loud voice, “Such is the treatment, O emperor! which the King of heaven has prepared for those impious men who affect to worship the Father but refuse to acknowledge the equal majesty of his divine Son.” Theodosius immediately embraced the bishop of Iconium, and never forgot the important lesson which he had received from this dramatic parable. ^{Ref. 025}

Constantinople was the principal seat and fortress of Arianism; and, in a long interval of forty years, ^{Ref. 026} the faith of the princes and prelates who reigned in the capital of the East was rejected in the purer schools of Rome and Alexandria. The archiepiscopal throne of Macedonius, which had been polluted with so much Christian blood, was successively filled by Eudoxus and Damophilus. Their diocese enjoyed a free importation of vice and error from every province of the empire; the eager pursuit of religious controversy afforded a new occupation to the busy idleness of the metropolis; and we may credit the assertion of an intelligent observer, who describes, with some pleasantry, the effects of their loquacious zeal. “This city,” says he, “is full of mechanics and slaves, who are all of them profound theologians, and preach in the shops and in the streets. If you desire a man to change a piece of silver, he informs you wherein the Son differs from the Father; if you ask the price of a loaf, you are told by way of reply that the Son is inferior to the Father; and, if you enquire whether the bath is ready, the answer is that the Son was made out of nothing.” ^{Ref. 027} The heretics of various denominations subsisted in peace under the protection of the Arians of Constantinople; who endeavoured to secure the attachment of those obscure sectaries; while they abused, with unrelenting severity, the victory which they had obtained over the followers of the council of Nice. During the partial reigns of Constantius and Valens, the feeble remnant of the Homoousians was deprived of the public and private exercise of their religion; and it has been observed, in pathetic language, that the scattered flock was left without a shepherd, to wander on the mountains, or to be devoured by rapacious wolves. ^{Ref. 028} But, as their zeal, instead of being subdued, derived strength and vigour from oppression, they seized the first moments of imperfect freedom, which they acquired by the death of Valens, to form themselves into a regular congregation under the conduct of an episcopal pastor. Two natives of Cappadocia, Basil and Gregory Nazianzen, ^{Ref. 029} were distinguished above all their contemporaries ^{Ref. 030} by the rare union of profane eloquence and of orthodox piety. These orators, who might sometimes be compared, by themselves and by the public, to the most celebrated of the ancient Greeks, were united by the ties of the strictest friendship. They had cultivated, with equal ardour, the same liberal studies in the schools of Athens; they had retired, with equal devotion, to the same solitude in the deserts of Pontus; and every spark of emulation, or envy, appeared to be totally extinguished in the holy and ingenuous breasts of Gregory and Basil. But the exaltation of Basil, from a private life to the archiepiscopal throne of Cæsarea, discovered to the world, and perhaps to himself, the pride of his character; and the first favour which he condescended to bestow on his friend was received, and perhaps was intended, as a cruel insult. ^{Ref. 031} Instead of employing the superior talents of Gregory in some useful and conspicuous station, the haughty prelate selected, among the fifty bishoprics of his extensive province, the wretched village of Sasima, ^{Ref. 032} without water, without verdure, without society, situate at the junction of three highways, and frequented only by the incessant passage of rude and clamorous waggoners. Gregory submitted with reluctance to this humiliating exile; he was ordained bishop of Sasima; but he solemnly protests that he never consummated his spiritual marriage with this disgusting bride. He afterwards consented to undertake the government of his native church of Nazianzus, ^{Ref. 033} of which his father had been bishop above five-and-forty years. But, as he was still conscious that he deserved another audience and another theatre, he accepted, with no unworthy ambition, the honourable invitation which was addressed to him from the orthodox party of Constantinople. On his arrival in the capital, Gregory was entertained in the house of a pious and charitable kinsman; the most spacious room was consecrated to the uses of religious worship; and the name of Anastasia was chosen to express the resurrection of the Nicene faith. This private conventicle was afterwards converted into a magnificent church; and the credulity of the succeeding age was prepared to believe the miracles and visions, which attested the presence, or at least the protection, of the Mother of God. ^{Ref. 034} The pulpit of the Anastasia was the scene of the labours and triumphs of Gregory Nazianzen; and, in the space of two years, he experienced all the spiritual adventures which constitute the prosperous or adverse fortunes of a missionary. ^{Ref. 035} The Arians, who were provoked by the boldness of his enterprise, represented his doctrine as if he had preached three distinct and equal Deities; and the devout populace was excited to suppress, by violence and tumult, the irregular assemblies of the Athanasian heretics. From the cathedral of St. Sophia there issued a motley crowd “of common beggars, who had forfeited their claim to pity; of monks, who had the appearance of goats or satyrs; and of women, more terrible than so many Jezebels.” The doors of the Anastasia were broke open; much mischief was perpetrated, or attempted, with sticks, stones, and firebrands; and, as a man lost his life in the affray, Gregory, who was summoned the next morning before the magistrate, had the satisfaction of supposing that he publicly confessed the name of Christ. After he was delivered from the fear and danger of a foreign enemy, his infant church was disgraced and distracted by intestine faction. A stranger who assumed the name of Maximus ^{Ref. 036} and the cloak of a Cynic philosopher, insinuated himself into the confidence of Gregory; deceived and abused his favourable opinion; and, forming a secret connection with some bishops of Egypt, attempted by a clandestine ordination to supplant his patron in the episcopal seat of Constantinople. These mortifications might sometimes tempt the Cappadocian missionary to regret his obscure solitude. But his fatigues were rewarded by the daily increase of his fame and his congregation; and he enjoyed the pleasure of observing that the greater part of his numerous audience retired from his sermons satisfied with the eloquence of the preacher ^{Ref. 037} or dissatisfied with the manifold imperfections of their faith and practice. ^{Ref. 038}

The Catholics of Constantinople were animated with joyful confidence by the baptism and edict of Theodosius; and they impatiently waited the effects of his gracious promise. Their hopes were speedily accomplished; and the emperor, as soon as he had finished the operations of the campaign, made his public entry into the capital at the head of a victorious army. The next day after his arrival, he summoned Damophilus to his presence, and offered that Arian prelate the hard alternative of subscribing the Nicene creed, or of instantly resigning, to the orthodox believers, the use and possession of the episcopal palace, the cathedral of St. Sophia, and all the churches of Constantinople. The zeal of Damophilus, which in a Catholic saint would have been justly applauded, embraced, without hesitation, a life of poverty and exile, ^{Ref. 039} and his removal was immediately followed by the purification of the Imperial City. The Arians might complain, with some appearance of justice, that an inconsiderable congregation of sectaries should usurp the hundred churches, which they were insufficient to fill; whilst the far greater part of the people was cruelly excluded from every place of religious worship. Theodosius was still inexorable: but, as the angels who protected the Catholic cause were only visible to the eyes of faith, he prudently reinforced those heavenly legions with the more effectual aid of temporal and carnal weapons; and the church of St. Sophia ^{Ref. 040} was occupied by a large body of the Imperial guards. If the mind of Gregory was susceptible of pride, he must have felt a very lively satisfaction, when the emperor conducted him through the streets in solemn triumph; and, with his own hand, respectfully placed him on the archiepiscopal throne of Constantinople. But the saint (who had not subdued the imperfections of human virtue) was deeply affected by the mortifying consideration that his entrance into the fold was that of a wolf, rather than of a shepherd; that the glittering arms, which surrounded his person, were necessary for his safety; and that he alone was the object of the imprecations of a great party, whom, as men and citizens, it was impossible for him to despise. He beheld the innumerable multitude, of either sex and of every age, who crowded the streets, the windows, and the roofs of the houses; he heard the tumultuous voice of rage, grief, astonishment, and despair; and Gregory fairly confesses that, on the memorable day of his installation, the capital of the East wore the appearance of a city taken by storm, and in the hands of a Barbarian conqueror. ^{Ref. 041} About six weeks afterwards, Theodosius declared his resolution of expelling, from all the churches of his dominions, the bishops and their clergy who should obstinately refuse to believe, or at least to profess, the doctrine of the council of Nice. His lieutenant Sapor was armed with the ample powers of a general law, a special commission, and a military force; ^{Ref. 042} and this ecclesiastical revolution was conducted with so much discretion and vigour that the religion of the emperor was established, without tumult or bloodshed, in all the provinces of the East. The writings of the Arians, if they had been permitted to exist, ^{Ref. 043} would perhaps contain the lamentable story of the persecution which afflicted the church under the reign of the impious Theodosius; and the sufferings of their holy confessors might claim the pity of the disinterested reader. Yet there is reason to imagine that the violence of zeal and revenge was, in some measure, eluded by the want of resistance; and that, in their adversity, the Arians displayed much less firmness than had been exerted by the orthodox party under the reigns of Constantius and Valens. The moral character and conduct of the hostile sects appear to have been governed by the same common principles of nature and religion; but a very material circumstance may be discovered, which tended to distinguish the degrees of their theological faith. Both parties in the schools, as well as in the temples, acknowledged and worshipped the divine majesty of Christ; and, as we are always prone to impute our own sentiments and passions to the Deity, it would be deemed more prudent and respectful to exaggerate, than to circumscribe, the adorable perfections of the Son of God. The disciple of Athanasius exulted in the proud confidence that he had entitled himself to the divine favour; while the follower of Arius must have been tormented by the secret apprehension that he was guilty, perhaps, of an unpardonable offence, by the scanty praise, and parsimonious honours, which he bestowed on the Judge of the World. The opinions of Arianism might satisfy a cold and speculative mind; but the doctrine of the Nicene Creed, most powerfully recommended by the merits of faith and devotion, was much better adapted to become popular and successful in a believing age.

The hope that truth and wisdom would be found in the assemblies of the orthodox clergy induced the emperor to convene, at Constantinople, a synod of one hundred and fifty bishops, who proceeded, without much difficulty or delay, to complete the theological system which had been established in the council of Nice. The vehement disputes of the fourth century had been chiefly employed on the nature of the Son of God; and the various opinions, which were embraced concerning the Second, were extended and transferred, by a natural analogy, to the Third, person of the Trinity. ^{Ref. 044} Yet it was found, or it was thought, necessary, by the victorious adversaries of Arianism, to explain the ambiguous language of some respectable doctors; to confirm the faith of the Catholics; and to condemn an unpopular and inconsistent sect of Macedonians, who freely admitted that the Son was consubstantial to the Father, while they were fearful of seeming to acknowledge the existence of Three Gods. A final and unanimous sentence was pronounced to ratify the equal Deity of the Holy Ghost; the mysterious doctrine has been received by all the nations and all the churches of the Christian world; and their grateful reverence has assigned to the bishops of Theodosius the second rank among the general councils. ^{Ref. 045} Their knowledge of religious truth may have been preserved by tradition, or it may have been communicated by inspiration; but the sober evidence of history will not allow much weight to the personal authority of the fathers of Constantinople. In an age when the ecclesiastics had scandalously degenerated from the model of apostolical purity, the most worthless and corrupt were always the most eager to frequent, and disturb, the episcopal assemblies. The conflict and fermentation of so many opposite interests and tempers inflamed the passions of the bishops; and their ruling passions were the love of gold and the love of dispute. Many of the same prelates who now applauded the orthodox piety of Theodosius had repeatedly changed, with prudent flexibility, their creeds and opinions; and in the various revolutions of the church and state, the religion of their sovereign was the rule of their obsequious faith. When the emperor suspended his prevailing influence, the turbulent synod was blindly impelled by the absurd or selfish motives of pride, hatred, and resentment. The death of Meletius, which happened at the council of Constantinople, presented the most favourable opportunity of terminating the schism of Antioch, by suffering his aged rival, Paulinus, peaceably to end his days in the episcopal chair. The faith and virtues of Paulinus were unblemished. But his cause was supported by the Western churches; and the bishops of the synod resolved to perpetuate the mischiefs of discord by the hasty ordination of a perjured candidate, ^{Ref. 046} rather than to betray the imagined dignity of the East, which had been illustrated by the birth and death of the Son of God. Such unjust and disorderly proceedings forced the gravest members of the assembly to dissent and to secede; and the clamorous majority, which remained masters of the field of battle, could be compared only to wasps or magpies, to a flight of cranes, or to a flock of geese. ^{Ref. 047}

A suspicion may possibly arise that so unfavourable a picture of ecclesiastical synods has been drawn by the partial hand of some obstinate heretic or some malicious infidel. But the name of the sincere historian who has conveyed this instructive lesson to the knowledge of posterity must silence the impotent murmurs of superstition and bigotry. He was one of the most pious and eloquent bishops of the age; a saint and a doctor of the church; the scourge of Arianism, and the pillar of the orthodox faith; a distinguished member of the council of Constantinople, in which, after the death of Meletius, he exercised the functions of president: in a word — Gregory Nazianzen himself. The harsh and ungenerous treatment which he experienced, ^{Ref. 048} instead of derogating from the truth of his evidence, affords an additional proof of the spirit which actuated the deliberations of the synod. Their unanimous suffrage had confirmed the pretensions which the bishop of Constantinople derived from the choice of the people and the approbation of the emperor. But Gregory soon became the victim of malice and envy. The bishops of the East, his strenuous adherents, provoked by his moderation in the affairs of Antioch, abandoned him, without support, to the adverse faction of the Egyptians; who disputed the validity of his election, and rigorously asserted the obsolete canon that prohibited the licentious practice of episcopal translations. The pride, or the humility, of Gregory prompted him to decline a contest which might have been imputed to ambition and avarice; and he publicly offered, not without some mixture of indignation, to renounce the government of a church which had been restored, and almost created, by his labours. His resignation was accepted by the synod, and by the emperor, with more readiness than he seems to have expected. At the time, when he might have hoped to enjoy the fruits of his victory, his episcopal throne was filled by the senator Nectarius; and the new archbishop, accidentally recommended by his easy temper and venerable aspect, was obliged to delay the ceremony of his consecration, till he had previously despatched the rites of his baptism. ^{Ref. 049} After this remarkable experience of the ingratitude of princes and prelates, Gregory retired once more to his obscure solitude of Cappadocia; where he employed the remainder of his life, about eight years, in the exercises of poetry and devotion. The title of Saint has been added to his name; but the tenderness of his heart ^{Ref. 050} and the elegance of his genius reflect a more pleasing lustre on the memory of Gregory Nazianzen.

It was not enough that Theodosius had suppressed the insolent reign of Arianism, or that he had abundantly revenged the injuries which the Catholics sustained from the zeal of Constantius and Valens. The orthodox emperor considered every heretic as a rebel against the supreme powers of heaven, and of earth; and each of those powers might exercise their peculiar jurisdiction over the soul and body of the guilty. The decrees of the council of Constantinople had ascertained the true standard of the faith; and the ecclesiastics who governed the conscience of Theodosius suggested the most effectual methods of persecution. In the space of fifteen years, he promulgated at least fifteen severe edicts against the heretics; ^{Ref. 051} more especially against those who rejected the doctrine of the Trinity; and to deprive them of every hope of escape, he sternly enacted that, if any laws or rescripts should be alleged in their favour, the judges should consider them as the illegal productions either of fraud or forgery. The penal statutes were directed against the ministers, the assemblies, and the persons of the heretics; and the passions of the legislator were expressed in the language of declamation and invective. I. The heretical teachers, who usurped the sacred titles of Bishops or Presbyters, were not only excluded from the privileges and emoluments so liberally granted to the orthodox clergy, but they were exposed to the heavy penalties of exile and confiscation, if they presumed to preach the doctrine, or to practise the rites, of their accursed sects. A fine of ten pounds of gold (above four hundred pounds sterling) was imposed on every person who should dare to confer, or receive, or promote an heretical ordination: and it was reasonably expected that, if the race of pastors could be extinguished, their helpless flocks would be compelled by ignorance and hunger to return within the pale of the Catholic church. II. The rigorous prohibition of conventicles was carefully extended to every possible circumstance in which the heretics could assemble with the intention of worshipping God and Christ according to the dictates of their conscience. Their religious meetings, whether public or secret, by day or by night, in cities or in the country, were equally proscribed by the edicts of Theodosius; and the building or ground which had been used for that illegal purpose was forfeited to the Imperial domain. III. It was supposed that the error of the heretics could proceed only from the obstinate temper of their minds; and that such a temper was a fit object of censure and punishment. The anathemas of the church were fortified by a sort of civil excommunication, which separated them from their fellow-citizens by a peculiar brand of infamy; and this declaration of the supreme magistrate tended to justify, or at least to excuse, the insults of a fanatic populace. The sectaries were gradually disqualified for the possession of honourable or lucrative employments; and Theodosius was satisfied with his own justice, when he decreed that, as the Eunomians distinguished the nature of the Son from that of the Father, they should be incapable of making their wills or of receiving any advantage from testamentary donations. The guilt of the Manichæan heresy was esteemed of such magnitude that it could be expiated only by the death of the offender; and the same capital punishment was inflicted on the Audians, or Quartodecimans, ^{Ref. 052} who should dare to perpetrate the atrocious crime of celebrating, on an improper day, the festival of Easter. Every Roman might exercise the right of public accusation; but the office of Inquisitors of the Faith, a name so deservedly abhorred, was first instituted under the reign of Theodosius. Yet we are assured that the execution of his penal edicts was seldom enforced; and that the pious emperor appeared less desirous to punish than to reclaim, or terrify, his refractory subjects. ^{Ref. 053}

The theory of persecution was established by Theodosius, whose justice and piety have been applauded by the saints; but the practice of it, in the fullest extent, was reserved for his rival and colleague Maximus, the first, among the Christian princes, who shed the blood of his Christian subjects on account of their religious opinions. The cause of the Priscillianists, ^{Ref. 054} a recent sect of heretics, who disturbed the provinces of Spain, was transferred, by appeal, from the synod of Bourdeaux to the Imperial consistory of Treves; and, by the sentence of the Prætorian prefect, seven persons were tortured, condemned, and executed. The first of these was Priscillian ^{Ref. 055} himself, bishop of Avila, ^{Ref. 056} in Spain; who adorned the advantages of birth and fortune by the accomplishments of eloquence and learning. Two presbyters and two deacons accompanied their beloved master in his death, which they esteemed as a glorious martyrdom; and the number of religious victims was completed by the execution of Latronian, a poet, who rivalled the fame of the ancients; and of Euchrocia, a noble matron of Bourdeaux, the widow of the orator Delphidius. ^{Ref. 057} Two bishops, who had embraced the sentiments of Priscillian, were condemned to a distant and dreary exile; ^{Ref. 058} and some indulgence was shown to the meaner criminals who assumed the merit of an early repentance. If any credit could be allowed to confessions extorted by fear or pain, and to vague reports, the offspring of malice and credulity, the heresy of the Priscillianists would be found to include the various abominations of magic, of impiety, and of lewdness. ^{Ref. 059} Priscillian, who wandered about the world in the company of his spiritual sisters, was accused of praying stark naked in the midst of the congregation; and it was confidently asserted that the effects of his criminal intercourse with the daughter of Euchrocia had been suppressed by means still more odious and criminal. But an accurate, or rather a candid, inquiry will discover that, if the Priscillianists violated the laws of nature, it was not by the licentiousness, but by the austerity, of their lives. They absolutely condemned the use of the marriage-bed; and the peace of families was often disturbed by indiscreet separations. They enjoined, or recommended, a total abstinence from all animal food; and their continual prayers, fasts, and vigils inculcated a rule of strict and perfect devotion. The speculative tenets of the sect, concerning the person of Christ and the nature of the human soul, were derived from the Gnostic and Manichæan system; and this vain philosophy, which had been transported from Egypt to Spain, was ill adapted to the grosser spirits of the West. The obscure disciples of Priscillian suffered, languished, and gradually disappeared: his tenets were rejected by the clergy and people, but his death was the subject of a long and vehement controversy; while some arraigned, and others applauded, the justice of his sentence. It is with pleasure that we can observe the humane inconsistency of the most illustrious saints and bishops, Ambrose of Milan, ^{Ref. 060} and Martin of Tours; ^{Ref. 061} who, on this occasion, asserted the cause of toleration. They pitied the unhappy men, who had been executed at Treves; they refused to hold communication with their episcopal murderers; and, if Martin deviated from that generous resolution, his motives were laudable, and his repentance was exemplary. The bishops of Tours and Milan pronounced, without hesitation, the eternal damnation of heretics; but they were surprised, and shocked, by the bloody image of their temporal death, and the honest feelings of nature resisted the artificial prejudices of theology. The humanity of Ambrose and Martin was confirmed by the scandalous irregularity of the proceedings against Priscillian and his adherents. The civil and ecclesiastical ministers had transgressed the limits of their respective provinces. The secular judge had presumed to receive an appeal, and to pronounce a definitive sentence, in a matter of faith and episcopal jurisdiction. The bishops had disgraced themselves by exercising the function of accusers in a criminal prosecution. The cruelty of Ithacius, ^{Ref. 062} who beheld the tortures, and solicited the death, of the heretics, provoked the just indignation of mankind; and the vices of that profligate bishop were admitted as a proof that his zeal was instigated by the sordid motives of interest. Since the death of Priscillian, the rude attempts of persecution have been refined and methodised in the holy office, which assigns their distinct parts to the ecclesiastical and secular powers. The devoted victim is regularly delivered by the priest to the magistrate, and by the magistrate to the executioner; and the inexorable sentence of the church, which declares the spiritual guilt of the offender, is expressed in the mild language of pity and intercession.

Among the ecclesiastics, who illustrated the reign of Theodosius, Gregory Nazianzen was distinguished by the talents of an eloquent preacher; the reputation of miraculous gifts added weight and dignity to the monastic virtues of Martin of Tours; ^{Ref. 063} but the palm of episcopal vigour and ability was justly claimed by the intrepid Ambrose. ^{Ref. 064} He was descended from a noble family of Romans; his father had exercised the important office of Prætorian prefect of Gaul; and the son, after passing through the studies of a liberal education, attained, in the regular gradation of civil honours, the station of consular of Liguria, a province which included the Imperial residence of Milan. At the age of thirty-four, and before he had received the sacrament of baptism, Ambrose, to his own surprise, and to that of the world, was suddenly transformed from a governor to an archbishop. Without the least mixture, as it is said, of art or intrigue, the whole body of the people unanimously saluted him with the episcopal title; the concord and perseverance of their acclamations were ascribed to a preternatural impulse; and the reluctant magistrate was compelled to undertake a spiritual office, for which he was not prepared by the habits and occupations of his former life. But the active force of his genius soon qualified him to exercise, with zeal and prudence, the duties of his ecclesiastical jurisdiction; and, while he cheerfully renounced the vain and splendid trappings of temporal greatness, he condescended, for the good of the church, to direct the conscience of the emperors and to control the administration of the empire. Gratian loved and revered him as a father; and the elaborate treatise on the faith of the Trinity was designed for the instruction of the young prince. After his tragic death, at a time when the empress Justina trembled for her own safety and for that of her son Valentinian, the archbishop of Milan was despatched, on two different embassies, to the court of Treves. He exercised, with equal firmness and dexterity, the powers of his spiritual and political characters; and perhaps contributed, by his authority and eloquence, to check the ambition of Maximus and to protect the peace of Italy. ^{Ref. 065} Ambrose had devoted his life and his abilities to the service of the church. Wealth was the object of his contempt; he had renounced his private patrimony; and he sold, without hesitation, the consecrated plate for the redemption of captives. The clergy and people of Milan were attached to their archbishop; and he deserved the esteem, without soliciting the favour or apprehending the displeasure, of his feeble sovereigns.

The government of Italy, and of the young emperor, naturally devolved to his mother Justina, a woman of beauty and spirit, but who, in the midst of an orthodox people, had the misfortune of professing the Arian heresy, which she endeavoured to instil into the mind of her son. Justina was persuaded that a Roman emperor might claim, in his own dominions, the public exercise of his religion; and she proposed to the archbishop, as a moderate and reasonable concession, that he should resign the use of a single church, either in the city or suburbs of Milan. But the conduct of Ambrose was governed by very different principles. ^{Ref. 066} The palaces of the earth might indeed belong to Cæsar; but the churches were the houses of God; and, within the limits of his diocese, he himself, as the lawful successor of the apostles, was the only minister of God. The privileges of Christianity, temporal as well as spiritual, were confined to the true believers; and the mind of Ambrose was satisfied that his own theological opinions were the standard of truth and orthodoxy. The archbishop, who refused to hold any conference or negotiation with the instruments of Satan, declared, with modest firmness, his resolution to die a martyr rather than to yield to the impious sacrilege; and Justina, who resented the refusal as an act of insolence and rebellion, hastily determined to exert the Imperial prerogative of her son. As she desired to perform her public devotions on the approaching festival of Easter, Ambrose was ordered to appear before the council. He obeyed the summons with the respect of a faithful subject, but he was followed, without his consent, by an innumerable people: they pressed, with impetuous zeal, against the gates of the palace; and the affrighted ministers of Valentinian, instead of pronouncing a sentence of exile on the archbishop of Milan, humbly requested that he would interpose his authority, to protect the person of the emperor and to restore the tranquillity of the capital. But the promises which Ambrose received and communicated were soon violated by a perfidious court, and during six of the most solemn days which Christian piety has set apart for the exercise of religion the city was agitated by the irregular convulsions of tumult and fanaticism. The officers of the household were directed to prepare, first the Porcian, and afterwards the new Basilica, for the immediate reception of the emperor and his mother. The splendid canopy and hangings of the royal seat were arranged in the customary manner; but it was found necessary to defend them, by a strong guard, from the insults of the populace. The Arian ecclesiastics who ventured to shew themselves in the streets were exposed to the most imminent danger of their lives; and Ambrose enjoyed the merit and reputation of rescuing his personal enemies from the hands of the enraged multitude.

But, while he laboured to restrain the effects of their zeal, the pathetic vehemence of his sermons continually inflamed the angry and seditious temper of the people of Milan. The characters of Eve, of the wife of Job, of Jezebel, of Herodias, were indecently applied to the mother of the emperor; and her desire to obtain a church for the Arians was compared to the most cruel persecutions which Christianity had endured under the reign of Paganism. The measures of the court served only to expose the magnitude of the evil. A fine of two hundred pounds of gold was imposed on the corporate body of merchants and manufacturers: an order was signified, in the name of the emperor, to all the officers, and inferior servants, of the courts of justice, that, during the continuance of the public disorders, they should strictly confine themselves to their houses: and the ministers of Valentinian imprudently confessed that the most respectable part of the citizens of Milan was attached to the cause of their archbishop. He was again solicited to restore peace to his country, by a timely compliance with the will of his sovereign. The reply of Ambrose was couched in the most humble and respectful terms, which might, however, be interpreted as a serious declaration of civil war. “His life and fortune were in the hands of the emperor; but he would never betray the church of Christ or degrade the dignity of the episcopal character. In such a cause, he was prepared to suffer whatever the malice of the demon could inflict; and he only wished to die in the presence of his faithful flock, and at the foot of the altar; he had not contributed to excite, but it was in the power of God alone to appease, the rage of the people: he deprecated the scenes of blood and confusion which were likely to ensue; and it was his fervent prayer that he might not survive to behold the ruin of a flourishing city and perhaps the desolation of all Italy.” ^{Ref. 067} The obstinate bigotry of Justina would have endangered the empire of her son, if, in this contest with the church and people of Milan, she could have depended on the active obedience of the troops of the palace. A large body of Goths had marched to occupy the Basilica which was the object of the dispute: and it might be expected from the Arian principles and barbarous manners of these foreign mercenaries that they would not entertain any scruples in the execution of the most sanguinary orders. They were encountered, on the sacred threshold, by the archbishop, who, thundering against them a sentence of excommunication, asked them, in the tone of a father and a master, Whether it was to invade the house of God that they had implored the hospitable protection of the republic? The suspense of the Barbarians allowed some hours for a more effectual negotiation; and the empress was persuaded, by the advice of her wisest counsellors, to leave the Catholics in possession of all the churches of Milan; and to dissemble, till a more convenient season, her intentions of revenge. The mother of Valentinian could never forgive the triumph of Ambrose; and the royal youth uttered a passionate exclamation that his own servants were ready to betray him into the hands of an insolent priest.

The laws of the empire, some of which were inscribed with the name of Valentinian, still condemned the Arian heresy, and seemed to excuse the resistance of the Catholics. By the influence of Justina an edict of toleration was promulgated in all the provinces which were subject to the court of Milan; the free exercise of their religion was granted to those who professed the faith of Rimini; and the emperor declared that all persons who should infringe this sacred and salutary constitution should be capitally punished as the enemies of the public peace. ^{Ref. 068} The character and language of the archbishop of Milan may justify the suspicion that his conduct soon afforded a reasonable ground, or at least a specious pretence, to the Arian ministers, who watched the opportunity of surprising him in some act of disobedience to a law which he strangely represents as a law of blood and tyranny. A sentence of easy and honourable banishment was pronounced, which enjoined Ambrose to depart from Milan without delay; whilst it permitted him to choose the place of his exile and the number of his companions. But the authority of the saints who have preached and practised the maxims of passive loyalty appeared to Ambrose of less moment than the extreme and pressing danger of the church. He boldly refused to obey; and his refusal was supported by the unanimous consent of his faithful people. ^{Ref. 069} They guarded by turns the person of their archbishop; the gates of the cathedral and the episcopal palace were strongly secured; and the Imperial troops, who had formed the blockade, were unwilling to risk the attack, of that impregnable fortress. The numerous poor, who had been relieved by the liberality of Ambrose, embraced the fair occasion of signalising their zeal and gratitude; and, as the patience of the multitude might have been exhausted by the length and uniformity of nocturnal vigils, he prudently introduced into the church of Milan the useful institution of a loud and regular psalmody. While he maintained this arduous contest, he was instructed by a dream to open the earth in a place where the remains of two martyrs, Gervasius and Protasius, ^{Ref. 070} had been deposited above three hundred years. Immediately under the pavement of the church two perfect skeletons were found, ^{Ref. 071} with the heads separated from their bodies, and a plentiful effusion of blood. The holy relics were presented, in solemn pomp, to the veneration of the people; and every circumstance of this fortunate discovery was admirably adapted to promote the designs of Ambrose. The bones of the martyrs, their blood, their garments, were supposed to contain a healing power; and their preternatural influence was communicated to the most distant objects, without losing any part of its original virtue. The extraordinary cure of a blind man, ^{Ref. 072} and the reluctant confessions of several demoniacs, appeared to justify the faith and sanctity of Ambrose; and the truth of those miracles is attested by Ambrose himself, by his secretary Paulinus, and by his proselyte, the celebrated Augustin, who, at that time, professed the art of rhetoric in Milan. The reason of the present age may possibly approve the incredulity of Justina and her Arian court; who derided the theatrical representations which were exhibited by the contrivance, and at the expense, of the archbishop. ^{Ref. 073} Their effect, however, on the minds of the people was rapid and irresistible; and the feeble sovereign of Italy found himself unable to contend with the favourite of heaven. The powers likewise of the earth interposed in the defence of Ambrose; the disinterested advice of Theodosius was the general result of piety and friendship; and the mask of religious zeal concealed the hostile and ambitious designs of the tyrant of Gaul. ^{Ref. 074}

The reign of Maximus might have ended in peace and prosperity, could he have contented himself with the possession of three ample countries, which now constitute the three most flourishing kingdoms of modern Europe. But the aspiring usurper, whose sordid ambition was not dignified by the love of glory and of arms, considered his actual forces as the instruments only of his future greatness, and his success was the immediate cause of his destruction. The wealth which he extorted ^{Ref. 075} from the oppressed provinces of Gaul, Spain, and Britain was employed in levying and maintaining a formidable army of Barbarians, collected, for the most part, from the fiercest nations of Germany. The conquest of Italy was the object of his hopes and preparations; and he secretly meditated the ruin of an innocent youth, whose government was abhorred and despised by his Catholic subjects. But, as Maximus wished to occupy, without resistance, the passes of the Alps, he received, with perfidious smiles, Domninus of Syria, the ambassador of Valentinian, and pressed him to accept the aid of a considerable body of troops for the service of a Pannonian war. The penetration of Ambrose had discovered the snares of an enemy under the professions of friendship; ^{Ref. 076} but the Syrian Domninus was corrupted, or deceived, by the liberal favour of the court of Treves; and the council of Milan obstinately rejected the suspicion of danger, with a blind confidence which was the effect, not of courage, but of fear. The march of the auxiliaries was guided by the ambassador; and they were admitted, without distrust, into the fortresses of the Alps. But the crafty tyrant followed, with hasty and silent footsteps, in the rear; and, as he diligently intercepted all intelligence of his motions, the gleam of armour and the dust excited by the troops of cavalry first announced the hostile approach of a stranger to the gates of Milan. In this extremity, Justina and her son might accuse their own imprudence and the perfidious arts of Maximus; but they wanted time, and force and resolution to stand against the Gauls and Germans, either in the field or within the walls of a large and disaffected city. Flight was their only hope, Aquileia their only refuge; and, as Maximus now displayed his genuine character, the brother of Gratian might expect the same fate from the hands of the same assassin. Maximus entered Milan in triumph; and, if the wise archbishop refused a dangerous and criminal connection with the usurper, he might indirectly contribute to the success of his arms by inculcating, from the pulpit, the duty of resignation rather than that of resistance. ^{Ref. 077} The unfortunate Justina reached Aquileia in safety; but she distrusted the strength of the fortifications; she dreaded the event of a siege; and she resolved to implore the protection of the great Theodosius, whose power and virtue were celebrated in all the countries of the West. A vessel was secretly provided to transport the Imperial family; they embarked with precipitation in one of the obscure harbours of Venetia or Istria; traversed the whole extent of the Hadriatic and Ionian seas; turned the extreme promontory of Peloponnesus; and, after a long but successful navigation, reposed themselves in the port of Thessalonica. All the subjects of Valentinian deserted the cause of a prince who, by his abdication, had absolved them from the duty of allegiance; and, if the little city of Æmona, on the verge of Italy, had not presumed to stop the career of his inglorious victory, Maximus would have obtained, without a struggle, the sole possession of the Western empire.

Instead of inviting his royal guests to the palace of Constantinople, Theodosius had some unknown reasons to fix their residence at Thessalonica; but these reasons did not proceed from contempt or indifference, as he speedily made a visit to that city, accompanied by the greatest part of his court and senate. After the first tender expressions of friendship and sympathy, the pious emperor of the East gently admonished Justina that the guilt of heresy was sometimes punished in this world as well as in the next; and that the public profession of the Nicene faith would be the most efficacious step to promote the restoration of her son, by the satisfaction which it must occasion both on earth and in heaven. The momentous question of peace or war was referred, by Theodosius, to the deliberation of his council; and the arguments which might be alleged on the side of honour and justice had acquired, since the death of Gratian, a considerable degree of additional weight. The persecution of the Imperial family, to which Theodosius himself had been indebted for his fortune, was now aggravated by recent and repeated injuries. Neither oaths nor treaties could restrain the boundless ambition of Maximus; and the delay of vigorous and decisive measures, instead of prolonging the blessings of peace, would expose the Eastern empire to the danger of an hostile invasion. The Barbarians, who had passed the Danube, had lately assumed the character of soldiers and subjects, but their native fierceness was yet untamed; and the operations of a war which would exercise their valour and diminish their numbers might tend to relieve the provinces from an intolerable oppression. Notwithstanding these specious and solid reasons, which were approved by a majority of the council, Theodosius still hesitated whether he should draw the sword in a contest which could no longer admit any terms of reconciliation; and his magnanimous character was not disgraced by the apprehensions which he felt for the safety of his infant sons and the welfare of his exhausted people. In this moment of anxious doubt, while the fate of the Roman world depended on the resolution of a single man, the charms of the princess Galla most powerfully pleaded the cause of her brother Valentinian. ^{Ref. 078} The heart of Theodosius was softened by the tears of beauty; his affections were insensibly engaged by the graces of youth and innocence; the art of Justina managed and directed the impulse of passion; and the celebration of the royal nuptials was the assurance and signal of the civil war. The unfeeling critics, who consider every amorous weakness as an indelible stain on the memory of a great and orthodox emperor, are inclined, on this occasion, to dispute the suspicious evidence of the historian Zosimus. For my own part, I shall frankly confess that I am willing to find, or even to seek, in the revolutions of the world some traces of the mild and tender sentiments of domestic life; and, amidst the crowd of fierce and ambitious conquerors, I can distinguish, with peculiar complacency, a gentle hero, who may be supposed to receive his armour from the hands of love. The alliance of the Persian king was secured by the faith of treaties; the martial Barbarians were persuaded to follow the standard, or to respect the frontiers, of an active and liberal monarch; and the dominions of Theodosius, from the Euphrates to the Hadriatic, resounded with the preparations of war both by land and sea. The skilful disposition of the forces of the East seemed to multiply their numbers, and distracted the attention of Maximus. He had reason to fear that a chosen body of troops, under the command of the intrepid Arbogastes, would direct their march along the banks of the Danube and boldly penetrate through the Rhætian provinces into the centre of Gaul. A powerful fleet was equipped in the harbours of Greece and Epirus, with an apparent design that, as soon as a passage had been opened by a naval victory, Valentinian and his mother should land in Italy, proceed, without delay, to Rome, and occupy the majestic seat of religion and empire. In the meanwhile, Theodosius himself advanced at the head of a brave and disciplined army, to encounter his unworthy rival, who, after the siege of Æmona, had fixed his camp in the neighbourhood of Siscia, a city of Pannonia, strongly fortified by the broad and rapid stream of the Save.

The veterans, who still remembered the long resistance and successive resources of the tyrant Magnentius, might prepare themselves for the labours of three bloody campaigns. But the contest with his successor, who, like him, had usurped the throne of the West, was easily decided in the term of two months ^{Ref. 079} and within the space of two hundred miles. The superior genius of the emperor of the East might prevail over the feeble Maximus; who, in this important crisis, shewed himself destitute of military skill or personal courage; but the abilities of Theodosius were seconded by the advantage which he possessed of a numerous and active cavalry. The Huns, the Alani, and, after their example, the Goths themselves, were formed into squadrons of archers; who fought on horseback and confounded the steady valour of the Gauls and Germans by the rapid motions of a Tartar war. After the fatigue of a long march, in the heat of summer, they spurred their foaming horses into the waters of the Save, swam the river in the presence of the enemy, and instantly charged and routed the troops who guarded the high ground on the opposite side. Marcellinus, the tyrant’s brother, advanced to support them with the select cohorts which were considered as the hope and strength of the army. The action, which had been interrupted by the approach of night, was renewed in the morning; and, after a sharp conflict, the surviving remnant of the bravest soldiers of Maximus threw down their arms at the feet of the conqueror. Without suspending his march to receive the loyal acclamations of the citizens of Æmona, Theodosius pressed forwards, to terminate the war by the death or captivity of his rival, who fled before him with the diligence of fear. From the summit of the Julian Alps, he descended with such incredible speed into the plain of Italy that he reached Aquileia on the evening of the first day; and Maximus, who found himself encompassed on all sides, had scarcely time to shut the gates of the city. But the gates could not long resist the effort of a victorious enemy; and the despair, the disaffection, the indifference of the soldiers and people, hastened the downfall of the wretched Maximus. He was dragged from his throne, rudely stripped of the Imperial ornaments, the robe, the diadem, and the purple slippers; and conducted, like a malefactor, to the camp and presence of Theodosius, at a place about three miles from Aquileia. The behaviour of the emperor was not intended to insult, and he shewed some disposition to pity and forgive, the tyrant of the West, who had never been his personal enemy and was now become the object of his contempt. Our sympathy is the most forcibly excited by the misfortunes to which we are exposed; and the spectacle of a proud competitor, now prostrate at his feet, could not fail of producing very serious and solemn thoughts in the mind of the victorious emperor. But the feeble emotion of involuntary pity was checked by his regard for public justice and the memory of Gratian; and he abandoned the victim to the pious zeal of the soldiers, who drew him out of the Imperial presence and instantly separated his head from his body. The intelligence of his defeat and death was received with sincere, or well-dissembled, joy: his son Victor, on whom he had conferred the title of Augustus, died by the order, perhaps by the hand, of the bold Arbogastes; and all the military plans of Theodosius were successfully executed. When he had thus terminated the civil war with less difficulty and bloodshed than he might naturally expect, he employed the winter months of his residence at Milan to restore the state of the afflicted provinces; and early in the spring he made, after the example of Constantine and Constantius, his triumphal entry into the ancient capital of the Roman empire. ^{Ref. 080}

The orator, who may be silent without danger, may praise without difficulty and without reluctance; ^{Ref. 081} and posterity will confess that the character of Theodosius ^{Ref. 082} might furnish the subject of a sincere and ample panegyric. The wisdom of his laws, and the success of his arms, rendered his administration respectable in the eyes both of his subjects and of his enemies. He loved and practised the virtues of domestic life, which seldom hold their residence in the palaces of kings. Theodosius was chaste and temperate; he enjoyed, without excess, the sensual and social pleasures of the table; and the warmth of his amorous passions was never diverted from their lawful objects. The proud titles of Imperial greatness were adorned by the tender names of a faithful husband, an indulgent father; his uncle was raised, by his affectionate esteem, to the rank of a second parent; Theodosius embraced, as his own, the children of his brother and sister; and the expressions of his regard were extended to the most distant and obscure branches of his numerous kindred. His familiar friends were judiciously selected from among those persons who, in the equal intercourse of private life, had appeared before his eyes without a mask; the consciousness of personal and superior merit enabled him to despise the accidental distinction of the purple; and he proved by his conduct that he had forgotten all the injuries, while he most gratefully remembered all the favours and services, which he had received before he ascended the throne of the Roman empire. The serious, or lively, tone of his conversation was adapted to the age, the rank, or the character of his subjects whom he admitted into his society; and the affability of his manners displayed the image of his mind. Theodosius respected the simplicity of the good and virtuous; every art, every talent, of an useful, or even of an innocent, nature was rewarded by his judicious liberality; and, except the heretics whom he persecuted with implacable hatred, the diffusive circle of his benevolence was circumscribed only by the limits of the human race. The government of a mighty empire may assuredly suffice to occupy the time and the abilities of a mortal; yet the diligent prince, without aspiring to the unsuitable reputation of profound learning, always reserved some moments of his leisure for the instructive amusement of reading. History, which enlarged his experience, was his favourite study. The annals of Rome, in the long period of eleven hundred years, presented him with a various and splendid picture of human life; and it has been particularly observed that, whenever he perused the cruel acts of Cinna, of Marius, or of Sylla, he warmly expressed his generous detestation of those enemies of humanity and freedom. His disinterested opinion of past events was usefully applied as the rule of his own actions; and Theodosius has deserved the singular commendation that his virtues always seemed to expand with his fortune; the season of his prosperity was that of his moderation; and his clemency appeared the most conspicuous after the danger and success of the civil war. The Moorish guards of the tyrant had been massacred in the first heat of the victory; and a small number of the most obnoxious criminals suffered the punishment of the law. But the emperor shewed himself much more attentive to relieve the innocent than to chastise the guilty. The oppressed subjects of the West, who would have deemed themselves happy in the restoration of their lands, were astonished to receive a sum of money equivalent to their losses; and the liberality of the conqueror supported the aged mother, and educated the orphan daughters, of Maximus. ^{Ref. 083} A character thus accomplished might almost excuse the extravagant supposition of the orator Pacatus, that, if the elder Brutus could be permitted to revisit the earth, the stern republican would abjure, at the feet of Theodosius, his hatred of kings; and ingenuously confess that such a monarch was the most faithful guardian of the happiness and dignity of the Roman people. ^{Ref. 084}

Yet the piercing eye of the founder of the republic must have discerned two essential imperfections, which might, perhaps, have abated his recent love of despotism. The virtuous mind of Theodosius was often relaxed by indolence, ^{Ref. 085} and it was sometimes inflamed by passion. ^{Ref. 086} In the pursuit of an important object, his active courage was capable of the most vigorous exertions; but, as soon as the design was accomplished or the danger was surmounted, the hero sunk into inglorious repose; and, forgetful that the time of a prince is the property of his people, resigned himself to the enjoyment of the innocent, but trifling, pleasures of a luxurious court. The natural disposition of Theodosius was hasty and choleric; and, in a station where none could resist and few would dissuade the fatal consequence of his resentment, the humane monarch was justly alarmed by the consciousness of his infirmity, and of his power. It was the constant study of his life to suppress or regulate the intemperate sallies of passion; and the success of his efforts enhanced the merit of his clemency. But the painful virtue which claims the merit of victory is exposed to the danger of defeat; and the reign of a wise and merciful prince was polluted by an act of cruelty which would stain the annals of Nero or Domitian. Within the space of three years, the inconsistent historian of Theodosius must relate the generous pardon of the citizens of Antioch and the inhuman massacre of the people of Thessalonica.

The lively impatience of the inhabitants of Antioch was never satisfied with their own situation, or with the character or conduct of their successive sovereigns. The Arian subjects of Theodosius deplored the loss of their churches; and, as three rival bishops disputed the throne of Antioch, the sentence which decided their pretensions excited the murmurs of the two unsuccessful congregations. The exigencies of the Gothic war, and the inevitable expense that accompanied the conclusion of the peace, had constrained the emperor to aggravate the weight of the public impositions; and the provinces of Asia, as they had not been involved in the distress, were the less inclined to contribute to the relief, of Europe. The auspicious period now approached of the tenth year of his reign; a festival more grateful to the soldiers, who received a liberal donative, than to the subjects, whose voluntary offerings had been long since converted into an extraordinary and oppressive burthen. The edicts of taxation interrupted the repose and pleasures of Antioch; and the tribunal of the magistrate was besieged by a suppliant crowd; who, in pathetic, but, at first, in respectful language, solicited the redress of their grievances. They were gradually incensed by the pride of their haughty rulers, who treated their complaints as a criminal resistance; their satirical wit degenerated into sharp and angry invectives; and, from the subordinate powers of government, the invectives of the people insensibly rose to attack the sacred character of the emperor himself. Their fury, provoked by a feeble opposition, discharged itself on the images of the Imperial family, which were erected as objects of public veneration in the most conspicuous places of the city. The statues of Theodosius, of his father, of his wife Flaccilla, of his two sons, Arcadius and Honorius, were insolently thrown down from their pedestals, broken in pieces, or dragged with contempt through the streets; and the indignities which were offered to the representations of Imperial majesty, sufficiently declared the impious and treasonable wishes of the populace. The tumult was almost immediately suppressed by the arrival of a body of archers; and Antioch had leisure to reflect on the nature and consequences of her crime. ^{Ref. 087} According to the duty of his office, the governor of the province despatched a faithful narrative of the whole transaction; while the trembling citizens entrusted the confession of their crime, and the assurance of their repentance, to the zeal of Flavian their bishop and to the eloquence of the senator Hilarius, the friend, and most probably the disciple, of Libanius, whose genius, on this melancholy occasion, was not useless to his country. ^{Ref. 088} But the two capitals, Antioch and Constantinople, were separated by the distance of eight hundred miles; and, notwithstanding the diligence of the Imperial posts, the guilty city was severely punished by a long and dreadful interval of suspense. Every rumour agitated the hopes and fears of the Antiochians, and they heard with terror that their sovereign, exasperated by the insult which had been offered to his own statues, and, more especially, to those of his beloved wife, had resolved to level with the ground the offending city; and to massacre, without distinction of age or sex, the criminal inhabitants; ^{Ref. 089} many of whom were actually driven by their apprehensions to seek a refuge in the mountains of Syria and the adjacent desert. At length, twenty-four days after the sedition, the general Hellebicus and Cæsarius, master of the offices, declared the will of the emperor and the sentence of Antioch. That proud capital was degraded from the rank of a city; and the metropolis of the East, stripped of its lands, its privileges, and its revenues, was subjected, under the humiliating denomination of a village, to the jurisdiction of Laodicea. ^{Ref. 090} The baths, the circus, and the theatres were shut; and, that every source of plenty and pleasure might at the same time be intercepted, the distribution of corn was abolished by the severe instructions of Theodosius. His commissioners then proceeded to inquire into the guilt of individuals; of those who had perpetrated, and of those who had not prevented, the destruction of the sacred statues. The tribunal of Hellebicus and Cæsarius, encompassed with armed soldiers, was erected in the midst of the Forum. The noblest and most wealthy of the citizens of Antioch appeared before them in chains; the examination was assisted by the use of torture, and their sentence was pronounced or suspended, according to the judgment of these extraordinary magistrates. The houses of the criminals were exposed to sale, their wives and children were suddenly reduced, from affluence and luxury, to the most abject distress; and a bloody execution was expected to conclude the horrors of a day ^{Ref. 091} which the preacher of Antioch, the eloquent Chrysostom, has represented as a lively image of the last and universal judgment of the world. But the ministers of Theodosius performed, with reluctance, the cruel task which had been assigned them; they dropped a gentle tear over the calamities of the people; and they listened with reverence to the pressing solicitations of the monks and hermits, who descended in swarms from the mountains. ^{Ref. 092} Hellebicus and Cæsarius were persuaded to suspend the execution of their sentence; and it was agreed that the former should remain at Antioch, while the latter returned, with all possible speed, to Constantinople; and presumed once more to consult the will of his sovereign. The resentment of Theodosius had already subsided; the deputies of the people, both the bishop and the orator, had obtained a favourable audience; and the reproaches of the emperor were the complaints of injured friendship rather than the stern menaces of pride and power. A free and general pardon was granted to the city and citizens of Antioch; the prison-doors were thrown open; the senators who despaired of their lives recovered the possession of their houses and estates; and the capital of the East was restored to the enjoyment of her ancient dignity and splendour. Theodosius condescended to praise the senate of Constantinople, who had generously interceded for their distressed brethren; he rewarded the eloquence of Hilarius with the government of Palestine; and dismissed the bishop of Antioch with the warmest expressions of his respect and gratitude. A thousand new statues arose to the clemency of Theodosius; the applause of his subjects was ratified by the approbation of his own heart; and the emperor confessed that, if the exercise of justice is the most important duty, the indulgence of mercy is the most exquisite pleasure, of a sovereign. ^{Ref. 093}

The sedition of Thessalonica is ascribed to a more shameful cause, ^{Ref. 094} and was productive of much more dreadful consequences. That great city, the metropolis of all the Illyrian provinces, had been protected from the dangers of the Gothic war by strong fortifications and a numerous garrison. Botheric, the general of those troops, and, as it should seem from his name, a Barbarian, had among his slaves a beautiful boy, who excited the impure desires of one of the charioteers of the Circus. The insolent and brutal lover was thrown into prison by the order of Botheric; and he sternly rejected the importunate clamours of the multitude, who, on the day of the public games, lamented the absence of their favourite, and considered the skill of a charioteer as an object of more importance than his virtue. The resentment of the people was embittered by some previous disputes; and, as the strength of the garrison had been drawn away for the service of the Italian war, the feeble remnant, whose numbers were reduced by desertion, could not save the unhappy general from their licentious fury. Botheric, and several of his principal officers, were inhumanly murdered; their mangled bodies were dragged about the streets; and the emperor, who then resided at Milan, was surprised by the intelligence of the audacious and wanton cruelty of the people of Thessalonica. The sentence of a dispassionate judge would have inflicted a severe punishment on the authors of the crime; and the merit of Botheric might contribute to exasperate the grief and indignation of his master. The fiery and choleric temper of Theodosius was impatient of the dilatory forms of a judicial inquiry; and he hastily resolved that the blood of his lieutenant should be expiated by the blood of the guilty people. Yet his mind still fluctuated between the counsels of clemency and of revenge; the zeal of the bishops had almost extorted from the reluctant emperor the promise of a general pardon; his passion was again inflamed by the flattering suggestions of his minister Rufinus; and, after Theodosius had despatched the messengers of death, he attempted, when it was too late, to prevent the execution of his orders. The punishment of a Roman city was blindly committed to the undistinguishing sword of the Barbarians; and the hostile preparations were concerted with the dark and perfidious artifice of an illegal conspiracy. The people of Thessalonica were treacherously invited, in the name of their sovereign, to the games of the Circus; and such was their insatiate avidity for those amusements that every consideration of fear, or suspicion, was disregarded by the numerous spectators. As soon as the assembly was complete, the soldiers, who had secretly been posted round the Circus, received the signal, not of the races, but of a general massacre. The promiscuous carnage continued three hours, without discrimination of strangers or natives, of age or sex, of innocence or guilt; the most moderate accounts state the number of the slain at seven thousand; ^{Ref. 095} and it is affirmed by some writers, that more than fifteen thousand victims were sacrificed to the manes of Botheric. A foreign merchant, who had probably no concern in his murder, offered his own life and all his wealth, to supply the place of one of his two sons; but, while the father hesitated with equal tenderness, while he was doubtful to choose and unwilling to condemn, the soldiers determined his suspense by plunging their daggers at the same moment into the breasts of the defenceless youths. The apology of the assassins that they were obliged to produce the prescribed number of heads serves only to increase, by an appearance of order and design, the horrors of the massacre which was executed by the commands of Theodosius. The guilt of the emperor is aggravated by his long and frequent residence at Thessalonica. The situation of the unfortunate city, the aspect of the streets and buildings, the dress and faces of the inhabitants, were familiar and even present to his imagination; and Theodosius possessed a quick and lively sense of the existence of the people whom he detroyed. ^{Ref. 096}

The respectful attachment of the emperor for the orthodox clergy had disposed him to love and admire the character of Ambrose; who united all the episcopal virtues in the most eminent degree. The friends and ministers of Theodosius imitated the example of their sovereign; and he observed, with more surprise than displeasure, that all his secret counsels were immediately communicated to the archbishop; who acted from the laudable persuasion that every measure of civil government may have some connection with the glory of God and the interest of the true religion. The monks and populace of Callinicum, an obscure town on the frontier of Persia, excited by their own fanaticism and by that of their bishop, had tumultuously burnt a conventicle of the Valentinians and a synagogue of the Jews. The seditious prelate was condemned by the magistrate of the province either to rebuild the synagogue or to repay the damage, and this moderate sentence was confirmed by the emperor. But it was not confirmed by the archbishop of Milan. ^{Ref. 097} He dictated an epistle of censure and reproach, more suitable, perhaps, if the emperor had received the mark of circumcision and renounced the faith of his baptism. Ambrose considers the toleration of the Jewish, as the persecution of the Christian, religion; boldly declares that he himself and every true believer would eagerly dispute with the bishop of Callinicum the merit of the deed and the crown of martyrdom; and laments, in the most pathetic terms, that the execution of the sentence would be fatal to the fame and salvation of Theodosius. As this private admonition did not produce an immediate effect, the archbishop, from his pulpit, ^{Ref. 098} publicly addressed the emperor on his throne; ^{Ref. 099} nor would he consent to offer the oblation of the altar, till he had obtained from Theodosius a solemn and positive declaration, which secured the impunity of the bishop and monks of Callinicum. The recantation of Theodosius was sincere; ^{Ref. 100} and, during the term of his residence at Milan, his affection for Ambrose was continually increased by the habits of pious and familiar conversation.

When Ambrose was informed of the massacre of Thessalonica, ^{Ref. 101} his mind was filled with horror and anguish. He retired into the country to indulge his grief, and to avoid the presence of Theodosius. But, as the archbishop was satisfied that a timid silence would render him the accomplice of his guilt, he represented, in a private letter, the enormity of the crime; which could only be effaced by the tears of penitence. The episcopal vigour of Ambrose was tempered by prudence; and he contented himself with signifying ^{Ref. 102} an indirect sort of excommunication, by the assurance that he had been warned in a vision not to offer the oblation in the name or in the presence of Theodosius; and by the advice that he would confine himself to the use of prayer, without presuming to approach the altar of Christ or to receive the holy eucharist with those hands that were still polluted with the blood of an innocent people. The emperor was deeply affected by his own reproaches and by those of his spiritual father; and, after he had bewailed the mischievous and irreparable consequences of his rash fury, he proceeded, in the accustomed manner, to perform his devotions in the great church of Milan. He was stopped in the porch by the archbishop; who, in the tone and language of an ambassador of Heaven, declared to his sovereign that private contrition was not sufficient to atone for a public fault or to appease the justice of the offended Deity. Theodosius humbly represented that, if he had contracted the guilt of homicide, David, the man after God’s own heart, had been guilty, not only of murder, but of adultery. “You have imitated David in his crime, imitate then his repentance,” was the reply of the undaunted Ambrose. The rigorous conditions of peace and pardon were accepted; and the public penance of the emperor Theodosius has been recorded as one of the most honourable events in the annals of the church. According to the mildest rules of ecclesiastical discipline which were established in the fourth century the crime of homicide was expiated by the penitence of twenty years; ^{Ref. 103} and, as it was impossible, in the period of human life, to purge the accumulated guilt of the massacre of Thessalonica, the murderer should have been excluded from the holy communion till the hour of his death. But the archbishop, consulting the maxims of religious policy, granted some indulgence to the rank of his illustrious penitent, who humbled in the dust the pride of the diadem; and the public edification might be admitted as a weighty reason to abridge the duration of his punishment. It was sufficient that the emperor of the Romans, stripped of the ensigns of royalty, should appear in a mournful and suppliant posture; and that, in the midst of the church of Milan, he should humbly solicit, with sighs and tears, the pardon of his sins. ^{Ref. 104} In this spiritual cure, Ambrose employed the various methods of mildness and severity. After a delay of about eight months, Theodosius was restored to the communion of the faithful; and the edict, which interposes a salutary interval of thirty days between the sentence and the execution, may be accepted as the worthy fruits of his repentance. ^{Ref. 105} Posterity has applauded the virtuous firmness of the archbishop; and the example of Theodosius may prove the beneficial influence of those principles which could force a monarch, exalted above the apprehension of human punishment, to respect the laws, and ministers, of an invisible Judge. “The prince,” says Montesquieu, “who is actuated by the hopes and fears of religion, may be compared to a lion, docile only to the voice, and tractable to the hand, of his keeper.” ^{Ref. 106} The motions of the royal animal will therefore depend on the inclination and interest of the man who has acquired such dangerous authority over him; and the priest who holds in his hand the conscience of a king may inflame or moderate his sanguinary passions. The cause of humanity, and that of persecution, have been asserted by the same Ambrose, with equal energy and with equal success.

After the defeat and death of the tyrant of Gaul, the Roman world was in the possession of Theodosius. He derived from the choice of Gratian his honourable title to the provinces of the East; he had acquired the West by the right of conquest; and the three years which he spent in Italy were usefully employed to restore the authority of the laws, and to correct the abuses, which had prevailed with impunity under the usurpation of Maximus and the minority of Valentinian. The name of Valentinian was regularly inserted in the public acts; but the tender age, and doubtful faith, of the son of Justina appeared to require the prudent care of an orthodox guardian; and his specious ambition might have excluded the unfortunate youth, without a struggle and almost without a murmur, from the administration, and even from the inheritance, of the empire. If Theodosius had consulted the rigid maxims of interest and policy, his conduct would have been justified by his friends; but the generosity of his behaviour on this memorable occasion has extorted the applause of his most inveterate enemies. He seated Valentinian on the throne of Milan; and, without stipulating any present or future advantages, restored him to the absolute dominion of all the provinces from which he had been driven by the arms of Maximus. To the restitution of his ample patrimony, Theodosius added the free and generous gift of the countries beyond the Alps, which his successful valour had recovered from the assassin of Gratian. ^{Ref. 107} Satisfied with the glory which he had acquired, by revenging the death of his benefactor and delivering the West from the yoke of tyranny, the emperor returned from Milan to Constantinople; and, in the peaceful possession of the East, insensibly relapsed into his former habits of luxury and indolence. Theodosius discharged his obligation to the brother, he indulged his conjugal tenderness to the sister, of Valentinian; and posterity, which admires the pure and singular glory of his elevation, must applaud his unrivalled generosity in the use of victory.

The empress Justina did not long survive her return to Italy; and, though she beheld the triumph of Theodosius, she was not allowed to influence the government of her son. ^{Ref. 108} The pernicious attachment to the Arian sect, which Valentinian had imbibed from her example and instructions, was soon erased by the lessons of a more orthodox education. His growing zeal for the faith of Nice and his filial reverence for the character and authority of Ambrose disposed the Catholics to entertain the most favourable opinion of the virtues of the young emperor of the West. ^{Ref. 109} They applauded his chastity and temperance, his contempt of pleasure, his application to business, and his tender affection for his two sisters; which could not, however, seduce his impartial equity to pronounce an unjust sentence against the meanest of his subjects. But this amiable youth, before he had accomplished the twentieth year of his age, was oppressed by domestic treason; and the empire was again involved in the horrors of a civil war. Arbogastes, ^{Ref. 110} a gallant soldier of the nation of the Franks, held the second rank in the service of Gratian. On the death of his master, he joined the standard of Theodosius; contributed, by his valour and military conduct, to the destruction of the tyrant; and was appointed, after the victory, master-general of the armies of Gaul. His real merit and apparent fidelity had gained the confidence both of the prince and people; his boundless liberality corrupted the allegiance of the troops; and, whilst he was universally esteemed as the pillar of the state, the bold and crafty Barbarian was secretly determined either to rule or to ruin the empire of the West. The important commands of the army were distributed among the Franks; the creatures of Arbogastes were promoted to all the honours and offices of the civil government; the progress of the conspiracy removed every faithful servant from the presence of Valentinian; and the emperor, without power and without intelligence, insensibly sunk into the precarious and dependent condition of a captive. ^{Ref. 111} The indignation which he expressed, though it might arise only from the rash and impatient temper of youth, may be candidly ascribed to the generous spirit of a prince who felt that he was not unworthy to reign. He secretly invited the archbishop of Milan to undertake the office of a mediator, as the pledge of his sincerity and the guardian of his safety. He contrived to apprise the emperor of the East of his helpless situation; and he declared that, unless Theodosius could speedily march to his assistance, he must attempt to escape from the palace, or rather prison, of Vienna in Gaul, where he had imprudently fixed his residence in the midst of the hostile faction. But the hopes of relief were distant and doubtful; and, as every day furnished some new provocation, the emperor, without strength or counsel, too hastily resolved to risk an immediate contest with his powerful general. He received Arbogastes on the throne; and, as the count approached with some appearance of respect, delivered to him a paper, which dismissed him from all his employments. “My authority,” replied Arbogastes with insulting coolness, “does not depend on the smile, or the frown, of a monarch;” and he contemptuously threw the paper on the ground. ^{Ref. 112} The indignant monarch snatched at the sword of one of the guards, which he struggled to draw from its scabbard; and it was not without some degree of violence that he was prevented from using the deadly weapon against his enemy, or against himself. A few days after this extraordinary quarrel, in which he had exposed his resentment and his weakness, the unfortunate Valentinian was found strangled in his apartment; and some pains were employed to disguise the manifest guilt of Arbogastes, and to persuade the world that the death of the young emperor had been the voluntary effect of his own despair. ^{Ref. 113} His body was conducted with decent pomp to the sepulchre of Milan; and the archbishop pronounced a funeral oration, to commemorate his virtue and his misfortunes. ^{Ref. 114} On this occasion, the humanity of Ambrose tempted him to make a singular breach in his theological system, and to comfort the weeping sisters of Valentinian, by the firm assurance that their pious brother, though he had not received the sacrament of baptism, was introduced, without difficulty, into the mansions of eternal bliss. ^{Ref. 115}

The prudence of Arbogastes had prepared the success of his ambitious designs; and the provincials, in whose breasts every sentiment of patriotism or loyalty was extinguished, expected, with tame resignation, the unknown master, whom the choice of a Frank might place on the Imperial throne. But some remains of pride and prejudice still opposed the elevation of Arbogastes himself; and the judicious Barbarian thought it more advisible to reign under the name of some dependent Roman. He bestowed the purple on the rhetorician Eugenius; ^{Ref. 116} whom he had already raised from the place of his domestic secretary to the rank of master of the offices. ^{Ref. 117} In the course both of his private and public service, the count had always approved the attachment and abilities of Eugenius; his learning and eloquence, supported by the gravity of his manners, recommended him to the esteem of the people; and the reluctance with which he seemed to ascend the throne may inspire a favourable prejudice of his virtue and moderation. The ambassadors of the new emperor were immediately despatched to the court of Theodosius, to communicate, with affected grief, the unfortunate accident of the death of Valentinian; and, without mentioning the name of Arbogastes, to request that the monarch of the East would embrace, as his lawful colleague, the respectable citizen who had obtained the unanimous suffrage of the armies and provinces of the West. ^{Ref. 118} Theodosius was justly provoked that the perfidy of a Barbarian should have destroyed, in a moment, the labours and the fruit of his former victory; and he was excited by the tears of his beloved wife ^{Ref. 119} to revenge the fate of her unhappy brother and once more to assert by arms the violated majesty of the throne. But, as the second conquest of the West was a task of difficulty and danger, he dismissed, with splendid presents and an ambiguous answer, the ambassadors of Eugenius; and almost two years were consumed in the preparations of the civil war. Before he formed any decisive resolution, the pious emperor was anxious to discover the will of Heaven; and, as the progress of Christianity had silenced the oracles of Delphi and Dodona, he consulted an Egyptian monk, who possessed, in the opinion of the age, the gift of miracles and the knowledge of futurity. Eutropius, one of the favourite eunuchs of the palace of Constantinople, embarked for Alexandria, from whence he sailed up the Nile as far as the city of Lycopolis, or of Wolves, in the remote province of Thebais. ^{Ref. 120} In the neighbourhood of that city, and on the summit of a lofty mountain, the holy John ^{Ref. 121} had constructed, with his own hands, an humble cell, in which he had dwelt above fifty years, without opening his door, without seeing the face of a woman, and without tasting any food that had been prepared by fire or any human art. Five days of the week he spent in prayer and meditation; but on Saturdays and Sundays he regularly opened a small window, and gave audience to the crowd of suppliants who successively flowed from every part of the Christian world. The eunuch of Theodosius approached the window with respectful steps, proposed his questions concerning the event of the civil war, and soon returned with a favourable oracle, which animated the courage of the emperor by the assurance of a bloody but infallible victory. ^{Ref. 122} The accomplishment of the prediction was forwarded by all the means that human prudence could supply. The industry of the two master-generals, Stilicho and Timasius, was directed to recruit the numbers, and to revive the discipline, of the Roman legions. The formidable troops of Barbarians marched under the ensigns of their national chieftains. The Iberian, the Arab, and the Goth, who gazed on each other with mutual astonishment, were enlisted in the service of the same prince; and the renowned Alaric acquired, in the school of Theodosius, the knowledge of the art of war which he afterwards so fatally exerted for the destruction of Rome. ^{Ref. 123}

The emperor of the West, or, to speak more properly, his general Arbogastes, was instructed by the misconduct and misfortune of Maximus, how dangerous it might prove to extend the line of defence against a skilful antagonist, who was free to press or to suspend, to contract or to multiply, his various methods of attack. ^{Ref. 124} Arbogastes fixed his station on the confines of Italy: the troops of Theodosius were permitted to occupy without resistance the provinces of Pannonia as far as the foot of the Julian Alps; and even the passages of the mountains were negligently, or perhaps artfully, abandoned to the bold invader. He descended from the hills, and beheld, with some astonishment, the formidable camp of the Gauls and Germans that covered with arms and tents the open country which extends to the walls of Aquileia and the banks of the Frigidus, ^{Ref. 125} or Cold River. ^{Ref. 126} This narrow theatre of the war, circumscribed by the Alps and the Hadriatic, did not allow much room for the operations of military skill; the spirit of Arbogastes would have disdained a pardon; his guilt extinguished the hope of a negotiation; and Theodosius was impatient to satisfy his glory and revenge by the chastisement of the assassins of Valentinian. Without weighing the natural and artificial obstacles that opposed his efforts, the emperor of the East immediately attacked the fortifications of his rivals, assigned the post of honourable danger to the Goths, and cherished a secret wish that the bloody conflict might diminish the pride and numbers of the conquerors. Ten thousand of those auxiliaries, and Bacurius, general of the Iberians, died bravely on the field of battle. But the victory was not purchased by their blood; the Gauls maintained their advantage; and the approach of night protected the disorderly flight, or retreat, of the troops of Theodosius. The emperor retired to the adjacent hills; where he passed a disconsolate night, without sleep, without provisions, and without hopes; ^{Ref. 127} except that strong assurance which, under the most desperate circumstances, the independent mind may derive from the contempt of fortune and of life. The triumph of Eugenius was celebrated by the insolent and dissolute joy of his camp; whilst the active and vigilant Arbogastes secretly detached a considerable body of troops, to occupy the passes of the mountains, and to encompass the rear of the Eastern army. The dawn of day discovered to the eyes of Theodosius the extent and the extremity of his danger: but his apprehensions were soon dispelled by a friendly message from the leaders of those troops, who expressed their inclination to desert the standard of the tyrant. The honourable and lucrative rewards, which they stipulated as the price of their perfidy, were granted without hesitation; and, as ink and paper could not easily be procured, the emperor subscribed, on his own tablets, the ratification of the treaty. The spirit of his soldiers was revived by this seasonable reinforcement; and they again marched with confidence, to surprise the camp of a tyrant whose principal officers appeared to distrust either the justice or the success of his arms. In the heat of the battle, a violent tempest, ^{Ref. 128} such as is often felt among the Alps, suddenly arose from the East. The army of Theodosius was sheltered by their position from the impetuosity of the wind, which blew a cloud of dust in the faces of the enemy, disordered their ranks, wrested their weapons from their hands, and diverted or repelled their ineffectual javelins. This accidental advantage was skilfully improved; the violence of the storm was magnified by the superstitious terrors of the Gauls; and they yielded without shame to the invisible powers of heaven, who seemed to militate on the side of the pious emperor. His victory was decisive; and the deaths of his two rivals were distinguished only by the difference of their characters. The rhetorician Eugenius, who had almost acquired the dominion of the world, was reduced to implore the mercy of the conqueror; and the unrelenting soldiers separated his head from his body, as he lay prostrate at the feet of Theodosius. Arbogastes, after the loss of a battle in which he had discharged the duties of a soldier and a general, wandered several days among the mountains. But, when he was convinced that his cause was desperate, and his escape impracticable, the intrepid Barbarian imitated the example of the ancient Romans, and turned his sword against his own breast. The fate of the empire was determined in a narrow corner of Italy, and the legitimate successor of the house of Valentinian embraced the archbishop of Milan, and graciously received the submission of the provinces of the West. Those provinces were involved in the guilt of rebellion; while the inflexible courage of Ambrose alone had resisted the claims of successful usurpation. With a manly freedom, which might have been fatal to any other subject, the archbishop rejected the gifts of Eugenius, declined his correspondence, and withdrew himself from Milan, to avoid the odious presence of a tyrant, whose downfall he predicted in discreet and ambiguous language. The merit of Ambrose was applauded by the conqueror, who secured the attachment of the people by his alliance with the church; and the clemency of Theodosius is ascribed to the humane intercession of the archbishop of Milan. ^{Ref. 129}

After the defeat of Eugenius, the merit, as well as the authority, of Theodosius was cheerfully acknowledged by all the inhabitants of the Roman world. The experience of his past conduct encouraged the most pleasing expectations of his future reign; and the age of the emperor, which did not exceed fifty years, seemed to extend the prospect of the public felicity. His death, only four months after his victory, was considered by the people as an unforeseen and fatal event, which destroyed in a moment the hopes of the rising generation. But the indulgence of ease and luxury had secretly nourished the principles of disease. ^{Ref. 130} The strength of Theodosius was unable to support the sudden and violent transition from the palace to the camp; and the increasing symptoms of a dropsy announced the speedy dissolution of the emperor. The opinion, and perhaps the interest, of the public had confirmed the division of the Eastern and Western empires; and the two royal youths, Arcadius and Honorius, who had already obtained, from the tenderness of their father, the title of Augustus, were destined to fill the thrones of Constantinople and of Rome. Those princes were not permitted to share the danger and glory of the civil war; ^{Ref. 131} but, as soon as Theodosius had triumphed over his unworthy rivals, he called his younger son Honorius to enjoy the fruits of the victory and to receive the sceptre of the West from the hands of his dying father. The arrival of Honorius at Milan was welcomed by a splendid exhibition of the games of the Circus; and the emperor, though he was oppressed by the weight of his disorder, contributed by his presence to the public joy. But the remains of his strength were exhausted by the painful effort which he made to assist at the spectacles of the morning. Honorius supplied, during the rest of the day, the place of his father; and the great Theodosius expired in the ensuing night. Notwithstanding the recent animosities of a civil war, his death was universally lamented. The Barbarians, whom he had vanquished, and the churchmen, by whom he had been subdued, celebrated with loud and sincere applause, the qualities of the deceased emperor which appeared the most valuable in their eyes. The Romans were terrified by the impending dangers of a feeble and divided administration; and every disgraceful moment of the unfortunate reigns of Arcadius and Honorius revived the memory of their irreparable loss.

In the faithful picture of the virtues of Theodosius, his imperfections have not been dissembled: the act of cruelty, and the habits of indolence, which tarnished the glory of one of the greatest of the Roman princes. An historian, perpetually adverse to the fame of Theodosius, has exaggerated his vices and their pernicious effects; he boldly asserts that every rank of subjects imitated the effeminate manners of their sovereign; that every species of corruption polluted the course of public and private life; and that the feeble restraints of order and decency were insufficient to resist the progress of that degenerate spirit which sacrifices, without a blush, the consideration of duty and interest to the base indulgence of sloth and appetite. ^{Ref. 132} The complaints of contemporary writers, who deplore the increase of luxury and depravation of manners, are commonly expressive of their peculiar temper and situation. There are few observers who possess a clear and comprehensive view of the revolutions of society; and who are capable of discovering the nice and secret springs of action which impel, in the same uniform direction, the blind and capricious passions of a multitude of individuals. If it can be affirmed, with any degree of truth, that the luxury of the Romans was more shameless and dissolute in the reign of Theodosius than in the age of Constantine, perhaps, or of Augustus, the alteration cannot be ascribed to any beneficial improvements, which had gradually increased the stock of national riches. A long period of calamity or decay must have checked the industry, and diminished the wealth, of the people; and their profuse luxury must have been the result of that indolent despair which enjoys the present hour and declines the thoughts of futurity. The uncertain condition of their property discouraged the subjects of Theodosius from engaging in those useful and laborious undertakings which require an immediate expense and promise a slow and distant advantage. The frequent examples of ruin and desolation tempted them not to spare the remains of a patrimony which might, every hour, become the prey of the rapacious Goth. And the mad prodigality which prevails in the confusion of a shipwreck or a siege may serve to explain the progress of luxury amidst the misfortunes and terrors of a sinking nation.

The effeminate luxury which infected the manners of courts and cities had instilled a secret and destructive poison into the camps of the legions; and their degeneracy has been marked by the pen of a military writer who had accurately studied the genuine and ancient principles of Roman discipline. It is the just and important observation of Vegetius that the infantry was invariably covered with defensive armour, from the foundation of the city to the reign of the emperor Gratian. The relaxation of discipline and the disuse of exercise rendered the soldiers less able, and less willing, to support the fatigues of the service; they complained of the weight of the armour, which they seldom wore; and they successfully obtained the permission of laying aside both their cuirasses and their helmets. The heavy weapons of their ancestors, the short sword and the formidable pilum, which had subdued the world, insensibly dropped from their feeble hands. As the use of the shield is incompatible with that of the bow, they reluctantly marched into the field; condemned to suffer either the pain of wounds or the ignominy of flight, and always disposed to prefer the more shameful alternative. The cavalry of the Goths, the Huns and the Alani had felt the benefits, and adopted the use, of defensive armour; and, as they excelled in the management of missile weapons, they easily overwhelmed the naked and trembling legions, whose heads and breasts were exposed, without defence, to the arrows of the Barbarians. The loss of armies, the destruction of cities, and the dishonour of the Roman name ineffectually solicited the successors of Gratian to restore the helmets and cuirasses of the infantry. The enervated soldiers abandoned their own and the public defence; and their pusillanimous indolence may be considered as the immediate cause of the downfall of the empire. ^{Ref. 133}

Footnotes:

^{Ref. 002}

Valentinian was less attentive to the religion of his son, since he entrusted [c. ad 364] the education of Gratian to Ausonius, a professed Pagan (Mém. de l’Académie des Inscriptions, tom. xv. p. 125-138). [But in his poem the Ephemeris (before 367 ad; Schenkl, Pref. to his ed. of Ausonius in M.H.G.) he poses not only as a Christian, but as an orthodox Christian.] The poetical fame of Ausonius condemns the taste of his age.

^{Ref. 003}

[Decimus Magnus] Ausonius was successively promoted to the Prætorian prefecture of Italy (ad 377) and of Gaul (ad 378), cp. Aus. ii. 2, 42, præfectus Gallis et Libyæ et Latio, and was at length invested with the consulship (ad 379). He expressed his gratitude in a servile and insipid piece of flattery (Actio Gratiarum, p. 699-736) which has survived more worthy productions. [This statement as to the prefectures of Ausonius is not quite accurate; cp. vol. iv. Appendix 5.]

^{Ref. 004}

Disputare de principali judicio non oportet. Sacrilegii enim instar est dubitare, an is dignus sit, quem elegerit imperator. Codex Justinian. l. ix. tit. xxix. leg. 3 [2, ed. Krüger]. This convenient law was revived and promulgated after the death of Gratian by the feeble court of Milan.

^{Ref. 005}

Ambrose composed, for his instruction, a theological treatise on the faith of the Trinity; and Tillemont (Hist. des Empereurs, tom. v. p. 158, 169) ascribes to the archbishop the merit of Gratian’s intolerant laws.

^{Ref. 006}

Qui divinæ legis sanctitatem [aut] nesciendo omittunt [leg. confundunt] aut negligendo violant et offendunt, sacrilegium committunt. Codex Justinian. l. ix. tit. xxix. leg. 1. Theodosius indeed may claim his share in the merit of this comprehensive law.

^{Ref. 007}

Ammianus (xxxi. 10) and the younger Victor [Epit. 47] acknowledge the virtues of Gratian, and accuse, or rather lament, his degenerate taste. The odious parallel of Commodus is saved by “licet incruentus”; and perhaps Philostorgius (l. x. c. 10, and Godefroy, p. 412) had guarded with some similar reserve the comparison of Nero.

^{Ref. 008}

Zosimus (l. iv. p. 247 [c. 35]) and the younger Victor [ib.] ascribe the revolution to the favour of the Alani and the discontent of the Roman troops. Dum exercitum negligeret, et paucos ex Alanis, quos ingenti auro ad se transtulerat, anteferret veteri ac Romano militi.

^{Ref. 009}

Britannia fertilis provincia tyrannorum, is a memorable expression used by Jerom in the Pelagian controversy, and variously tortured in the disputes of our national antiquaries. The revolutions of the last age appeared to justify the image of the sublime Bossuet, “cette isle, plus orageuse que les mers qui l’environnent.”

^{Ref. 010}

Zosimus says of the British soldiers, τω̂ν ἄλλων ἁπάντων πλέον αὐθαδείᾳ καὶ θυμῷ νικωμένους [ib. Ausonius describes Maximus as armigeri sub nomine lixa, Ord. urb. nob. l. 70].

^{Ref. 011}

Helena, the daughter of Eudda. Her chapel may still be seen at Caersegont, now Caer-narvon (Carte’s Hist. of England, vol. i. p. 168, from Rowland’s Mona Antiqua). The prudent reader may not perhaps be satisfied with such Welsh evidence.

^{Ref. 012}

Cambden (vol. i. introduct. p. ci.) appoints him governor of Britain; and the father of our antiquities is followed, as usual, by his blind progeny. Pacatus and Zosimus had taken some pains to prevent this error, or fable; and I shall protect myself by their decisive testimonies. Regali habitu exulem suum illi exules orbes induerunt (in Panegyr. Vet. xii. 23), and the Greek historian, still less equivocally, αὐτὸς (Maximus) δὲ οὐδὲ εἰς ἀρχὴν ἔντιμον ἔτυχε προελθών (l. iv. p. 248 [c. 35]).

^{Ref. 013}

Sulpicius Severus, Dialog. ii. 7, Orosius, l. vii. c. 34, p. 556. They both acknowledge (Sulpicius had been his subject) his innocence and merit. It is singular enough that Maximus should be less favourably treated by Zosimus, the partial adversary of his rival.

^{Ref. 014}

Archbishop Usher (Antiquitat. Britan. Eccles. p. 107, 108) has diligently collected the legends of the island and the continent. The whole emigration consisted of 30,000 soldiers, and 100,000 plebeians, who settled in Bretagne. Their destined brides, St. Ursula with 11,000 noble, and 60,000 plebeian, virgins, mistook their way; landed at Cologne, and were all most cruelly murdered by the Huns. But the plebeian sister have been defrauded of their equal honours; and, what is still harder, John Trithemius presumes to mention the children of these British virgins.

^{Ref. 015}

Zosimus (l. iv. p. 248, 249 [c. 35]) has transported the death of Gratian from Lugdunum in Gaul (Lyons) to Singidunum in Mæsia. Some hints may be extracted from the Chronicles; some lies may be detected in Sozomen (l. vii. c. 13) and Socrates (l. v. c. 11). Ambrose is our most authentic evidence (tom. i. Enarrat. in Psalm lxi. p. 961 [ed. Migne, i. p. 1173], tom. ii. epist. xxiv. p. 888 [ib. ii. 1035], &c., and de Obitu Valentinian. Consolat. No. 28, p. 1182 [ib. ii. 1368]).

^{Ref. 016}

Pacatus (xii. 28) celebrates his fidelity; while his treachery is marked in Prosper’s Chronicle, as the cause of the ruin of Gratian. Ambrose, who has occasion to exculpate himself, only condemns the death of Vallio, a faithful servant of Gratian (tom. ii. epist. xxiv. p. 891, edit. Benedict [Migne, ii. p. 1039]).

^{Ref. 017}

He protested, nullum ex adversariis nisi in acie occubuisse. Sulp. Severus, in Vit. B. Martin. c. 23. The orator of Theodosius bestows reluctant, and therefore weighty, praise on his clemency. Si cui ille, pro ceteris sceleribus suis, minus crudelis fuisse videtur (Panegyr. Vet. xii. 28).

^{Ref. 018}

Ambrose mentions the laws of Gratian, quas non abrogavit hostis (tom. ii. epist. xvii. p. 827).

^{Ref. 019}

Zosimus, l. iv. p. 251, 252 [c. 37]. We may disclaim his odious suspicions; but we cannot reject the treaty of peace which the friends of Theodosius have absolutely forgotten, or slightly mentioned. [His name, afterwards erased, can be discovered along with Valent. ii. and Theodosius on an inscription, C.I.L. 8, 27.]

^{Ref. 020}

Their oracle, the archbishop of Milan, assigns to his pupil Gratian an high and respectable place in heaven (tom. ii. de Obit. Val. Consol. p. 1193).

^{Ref. 021}

For the baptism of Theodosius, see Sozomen (l. vii. c. 4), Socrates (l. v. c. 6) and Tillemont (Hist. des Empereurs, tom. v. p. 728).

^{Ref. 022}

Ascolius, or Acholius [so Ambrose; Ascholius in Socr. and Sozomen], was honoured by the friendship and the praises of Ambrose; who styles him, murus fidei atque sanctitatis (tom. ii. epist. xv. p. 820), and afterwards celebrates his speed and diligence in running to Constantinople, Italy, &c. (epist. xvi. p. 822); a virtue which does not appertain either to a wall, or a bishop.

^{Ref. 023}

Codex Theodos. l. xvi. tit. i. leg. 2, with Godefroy’s Commentary, tom. vi. p. 5-9. Such an edict deserved the warmest praises of Baronius, auream sanctionem edictum pium et salutare. — Sic itur ad astra.

^{Ref. 024}

[See above, vol. iv. p. 187, n. 37.]

^{Ref. 025}

Sozomen, l. vii. c. 6. Theodoret, l. v. c. 16. Tillemont is displeased (Mém. Ecclés. tom. vi. p. 627, 628) with the terms of “rustic bishop,” “obscure city.” Yet I must take leave to think that both Amphilochius and Iconium were objects of inconsiderable magnitude in the Roman empire.

^{Ref. 026}

Sozomen, l. vii. c. 5. Socrates, l. v. c. 7. Marcellin. in Chron. The account of forty years must be dated from the election or intrusion of Eusebius, who wisely exchanged the bishopric of Nicomedia for the throne of Constantinople.

^{Ref. 027}

See Jortin’s Remarks on Ecclesiastical History, vol. iv. p. 71. The thirty-third [27th ap. Migne] Oration of Gregory Nazianzen affords indeed some similar ideas, even some still more ridiculous; but I have not yet found the words of this remarkable passage, which I allege on the faith of a correct and liberal scholar. [But see Appendix 1.]

^{Ref. 028}

See the thirty-second [42nd ap. Migne] Oration of Gregory Nazianzen, and the account of his own life, which he has composed in 1800 iambics. Yet every physician is prone to exaggerate the inveterate nature of the disease which he has cured.

^{Ref. 029}

I confess myself deeply indebted to the two lives of Gregory Nazianzen, composed, with very different views, by Tillemont (Mém. Ecclés. tom. ix. p. 305-560, 692-731) and Le Clerc (Bibliothèque Universelle, tom. xviii. p. 1-128). [Ullmann, Gregor von Nazianz, 1825; Bénoit, S. Grégoire de Nazianze, 1884.]

^{Ref. 030}

Unless Gregory Nazianzen mistook thirty years in his own age; he was born, as well as his friend Basil, about the year 329. The preposterous chronology of Suidas has been graciously received; because it removes the scandal of Gregory’s father, a saint likewise, begetting children, after he became a bishop (Tillem. Mém. Ecclés. tom. ix. p. 693-697).

^{Ref. 031}

Gregory’s Poem on his own Life contains some beautiful lines (tom. ii. p. 8), which burst from the heart, and speak the pangs of injured and lost friendship: —

. . . πόνοι κοινοὶ λόγων,

Ὁμόστεγός τε καὶ συνέστιος βίος,

Νον̂ς εἰς ἒν ἀμϕοɩ̂ν . . .

Διεσκέδασται πάντα, ἔρριπται χαμαὶ,

Αὐραι ϕέρουσαι τὰς παλαιὰς ἐλπίδας

[477-483].

In the Midsummer Night’s Dream, Helena addresses the same pathetic complaint to her friend Hermia: —

Is all the counsel that we two have shared,

The sister’s vows, &c.

Shakespeare had never read the poems of Gregory Nazianzen, he was ignorant of the Greek language; but his mother-tongue, the language of Nature, is the same in Cappadocia and in Britain.

^{Ref. 032}

This unfavourable portrait of Sasima is drawn by Gregory Nazianzen (tom. ii. de Vitâ suâ, p. 7, 8 [Migne, 3, p. 1059]). Its precise situation, forty-nine miles from Archelais [Ak Serai], and thirty-two from Tyana, is fixed in the Itinerary of Antoninus (p. 144, edit. Wesseling).

^{Ref. 033}

The name of Nazianzus has been immortalised by Gregory; but his native town, under the Greek or Roman title of Diocæsarea (Tillemont, Mém. Ecclés. tom. ix. p. 692), is mentioned by Pliny (vi. 3), Ptolemy, and Hierocles (Itinerar. Wesseling, p. 709). It appears to have been situate on the edge of Isauria. [ὴ Διοκαισαρέων ὀλίγη πόλις, as Gregory calls Nazianzus, is more northerly than Gibbon supposed, lying on the road from Iconium to Tyana; about six hours due east of Archelais; Ramsay, Asia Minor, 285.]

^{Ref. 034}

See Ducange, Constant. Christiana, l. iv. p. 141, 142. The θεία δύναμις of Sozomer. (l. vii. c. 5) is interpreted to mean the Virgin Mary. [The site of the Church of Anastasia, S.W. of the Hippodrome, is marked now by the mosque of Mehmed Pasha Djemi; see Paspatês, Βυζάντιναι Μελέται, 369.]

^{Ref. 035}

Tillemont (Mém. Ecclés. tom. ix. p. 432, &c.) diligently collects, enlarges, and explains the oratorical and poetical hints of Gregory himself.

^{Ref. 036}

He pronounced an oration (tom. i. Orat. xxiii. p. 409 [= xxv. Migne, p. 1197 sqq.]) in his praise; but after their quarrel the name of Maximus was changed into that of Heron (see Jerom, tom. i. in Catalog. Script. Eccles. p. 301). I touch slightly on these obscure and personal squabbles. [For an account of Maximus, see Hodgkin, i. 346 sqq. Cp. also J. Dräseke, Z. f. Wiss. Theologie, 36 (1893), p. 290 sqq.]

^{Ref. 037}

Under the modest emblem of a dream, Gregory (tom. ii. carmen ix. p. 78 [ed. Migne, 3, p. 1254]) describes his own success with some human complacency. Yet it should seem, from his familiar conversation with his auditor St. Jerom (tom. i. Epist. ad Nepotian, p. 14 [ep. 52; Migne, i. p. 534]), that the preacher understood the true value of popular applause.

^{Ref. 038}

Lachrymæ auditorum, laudes tuæ sint, is the lively and judicious advice of St. Jerom [ib.].

^{Ref. 039}

Socrates (l. v. c. 7) and Sozomen (l. vii. c. 5) relate the evangelical words and actions of Damophilus without a word of approbation. He considered, says Socrates, that it is difficult to resist the powerful; but it was easy, and would have been profitable, to submit. [Date of entry of Theodosius, 14th Nov., Idacius, Fast. C.; but 24th Nov., acc. to Pasch. Chron. and Socrates, v. 6, which Clinton accepts and Hodgkin supports.]

^{Ref. 040}

[Not St. Sophia, which was not yet the chief church, but the Church of the Twelve Apostles; see Plan in vol. iii. opposite p. 100.]

^{Ref. 041}

See Gregory Nazianzen, tom. ii. de Vitâ suâ, p. 21, 22 [l. 1331 sqq.]. For the sake of posterity, the bishop of Constantinople records a stupendous prodigy. In the month of November, it was a cloudy morning, but the sun broke forth when the procession entered the church.

^{Ref. 042}

Of the three ecclesiastical historians, Theodoret alone (l. v. c. 2) has mentioned this important commission of Sapor, which Tillemont (Hist. des Empereurs, tom. v. p. 728) judiciously removes from the reign of Gratian to that of Theodosius.

^{Ref. 043}

I do not reckon Philostorgius, though he mentions (l. ix. c. 19) the explusion of Damophilus. The Eunomian historian has been carefully strained through an orthodox sieve.

^{Ref. 044}

Le Clerc has given a curious extract (Bibliothèque Universelle, tom. xviii. p. 91-105) of the theological sermons which Gregory Nazianzen pronounced at Constantinople against the Arians, Eunomians, Macedonians, &c. He tells the Macedonians, who deified the Father and the Son, without the Holy Ghost, that they might as well be styled Tritheists as Ditheists. Gregory himself was almost a Tritheist; and his monarchy of heaven resembles a well-regulated aristocracy.

^{Ref. 045}

The first general council of Constantinople now triumphs in the Vatican: but the popes had long hesitated, and their hesitation perplexes, and almost staggers, the humble Tillemont (Mém. Ecclés. tom. ix. p. 499, 500). [It had no good claim to be ecumenical, for the 150 bishops present were entirely from the eastern provinces of the Empire. It put forward no new doctrines, but simply reasserted the Nicene Creed. See Gwatkin, Studies of Arianism, p. 262.]

^{Ref. 046}

Before the death of Meletius, six or eight of his most popular ecclesiastics, among whom was Flavian, had abjured, for the sake of peace, the bishopric of Antioch (Sozomen, l. vii. c. 3, 11. Socrates, l. v. c. 5). Tillemont thinks it his duty to disbelieve the story; but he owns that there are many circumstances in the life of Flavian which seem inconsistent with the praises of Chrysostom and the character of a saint (Mém. Ecclés. tom. x. p. 541). [Gregory of Nyssa pronounced the funeral oration on Meletius.]

^{Ref. 047}

Consult Gregory Nazianzen, de Vitâ suâ, tom. ii. p. 25-28 [1509 sqq.]. His general and particular opinion of the clergy and their assemblies may be seen in verse and prose (tom. i. orat. i. p. 33 [= or. ii. Migne], epist. lv. [= ep. cxxx. Migne, iii. p. 225] p. 814, tom. ii. carmen x. [leg. xi.] p. 81 [Migne, ib. p. 1227]). Such passages are faintly marked by Tillemont, and fairly produced by Le Clerc.

^{Ref. 048}

See Gregory, tom. ii. de Vitâ suâ, p. 28-31 [1680 sqq.]. The fourteenth [22nd], twenty-seventh [36th], and thirty-second [42nd] orations were pronounced in the several stages of this business. The peroration of the last (tom. i. p. 528), in which he takes a solemn leave of men and angels, the city and the emperor, the East and the West, &c., is pathetic, and almost sublime.

^{Ref. 049}

The whimsical ordination of Nectarius is attested by Sozomen (l. vii. c. 8); but Tillemont observes (Mém. Ecclés. tom. ix. p. 719), Après tout, ce narré de Sozomène est si honteux pour tous ceux qu’il y mêle, et surtout pour Théodose, qu’il vaut mieux travailler à le détruire, qu’à le soutenir; an admirable canon of criticism.

^{Ref. 050}

I can only be understood to mean that such was his natural temper; when it was not hardened, or inflamed, by religious zeal. From his retirement [at Arianzus, a farm close to the village of Karbala (now Καλβαρή, Turk. Gelvere), 2½ hours south of Nazianzus, containing “a church full of relics of S. Gregory.” Ramsay, Asia Minor, 285], he exhorts Nectarius to prosecute the heretics of Constantinople.

^{Ref. 051}

See the Theodosian Code, l. xvi. tit. v. leg. 6-23, with Godefroy’s commentary on each law, and his general summary, or Paratitlon, tom. vi. p. 104-110.

^{Ref. 052}

They always kept their Easter, like the Jewish Passover, on the fourteenth day of the first moon after the vernal equinox; and thus pertinaciously opposed to the Roman church and Nicene synod, which had fixed Easter to a Sunday. Bingham’s Antiquities, l. xx. c. 5, vol. ii. p. 309, fol. edit.

^{Ref. 053}

Sozomen, l. vii. c. 12.

^{Ref. 054}

See the Sacred History of Sulpicius Severus (l. ii. p. 437-452, edit. Ludg. Bat. 1647 [c. 46-51]), a correct and original writer. Dr. Lardner (Credibility, &c., part ii. vol. ix. p. 256-350) has laboured this article, with pure learning, good sense, and moderation. Tillemont (Mém. Ecclés. tom. viii. p. 491-527) has raked together all the dirt of the fathers; an useful scavenger! [It has been debated how far Priscillian is to be regarded as a heretic. J. H. Lübkert, De haeresi Priscillianistarum, 1840, followed by Bernays, held that he was condemned, not as a heretic, but as a lawbreaker. Since then some remains of his own writings (eleven Tractates) were discovered (1885) in a Würzburg MS. of ⅚ cent., and edited (1889) by G. Schepss. His religious position has been investigated by F. Paret, Priscillianus ein Reformator des vierten Jahrhunderts, 1891. It seems clear that Priscillian’s point of view was undogmatic; and he was certainly heretical in so far as he made use of apocryphal books. See too Schepss, Priscillian, 1886. Cp. Jerome’s notice, de vir. ill. c. 21, and Orosius, Commonitorium de errore Priscillianistarum et Origenistarum, published by Schepss at end of his ed. of Priscillian.]

^{Ref. 055}

Sulpicius Severus mentions the arch-heretic with esteem and pity. Felix profecto, si non pravo studio corrupisset optimum ingenium; prorsus multa in eo animi et corporis bona cerneres (Hist. Sacra, l. ii. p. 439 [c. 46]). Even Jerom (tom. i. in Script. Eccles. p. 302) speaks with temper of Priscillian and Latronian. [They suffered in 385, Prosper, Epit. Chron.; but Idatius gives 387.]

^{Ref. 056}

The bishopric (in Old Castile) is now worth 20,000 ducats a year (Busching’s Geography, vol. ii. p. 308) and is therefore much less likely to produce the author of a new heresy.

^{Ref. 057}

Exprobabatur mulieri viduæ nimia religio, et diligentius culta divinitas (Pacat. in Panegyr. Vet. xii. 29). Such was the idea of a humane, though ignorant, polytheist.

^{Ref. 058}

One of them was sent in Syllinam insulam quæ ultra Britanniam est. What must have been the ancient condition of the rocks of Scilly (Cambden’s Britannia, vol. ii. p. 1519)?

^{Ref. 059}

The scandalous calumnies of Augustin, Pope Leo, &c., which Tillemont swallows like a child, and Lardner refutes like a man, may suggest some candid suspicions in favour of the older Gnostics.

^{Ref. 060}

Ambros. tom. ii. epist. xxiv. p. 891.

^{Ref. 061}

In the Sacred History, and the Life of St. Martin, Sulpicius Severus uses some caution; but he declares himself more freely in the Dialogues (iii. 15). Martin was reproved, however, by his own conscience, and by an angel; nor could he afterwards perform miracles with so much ease.

^{Ref. 062}

The Catholic Presbyter (Sulp. Sever. l. ii. p. 448 [c. 50]) and the Pagan Orator (Pacat. in Panegyr. Vet. xii. 29) reprobate, with equal indignation, the character and conduct of Ithacius.

^{Ref. 063}

The life of St. Martin, and the Dialogues concerning his miracles, contain facts adapted to the grossest barbarism, in a style not unworthy of the Augustan age. So natural is the alliance between good taste and good sense that I am always astonished by this contrast.

^{Ref. 064}

The short and superficial life of St. Ambrose by his deacon Paulinus (Appendix ad edit. Benedict. p. i.-xv.) has the merit of original evidence. Tillemont (Mém. Ecclés. tom. x. p. 78-306) and the Benedictine editors (p. xxxi.-lxiii.) have laboured with their usual diligence.

^{Ref. 065}

Ambrose himself (tom. ii. epist. xxiv. p. 888-891) gives the emperor a very spirited account of his own embassy.

^{Ref. 066}

His own representation of his principles and conduct (tom. ii. epist. xx. xxi. xxii. p. 852-880) is one of the curious monuments of ecclesiastical antiquity. It contains two letters to his sister Marcellina, with a petition of Valentinian, and the sermon de Basilicis non tradendis.

^{Ref. 067}

Retz had a similar message from the queen, to request that he would appease the tumult of Paris. It was no longer in his power, &c. A quoi j’ajoutai tout ce que vous pouvez vous imaginer de respect, de douleur, de regret, et de soumission, &c. (Mémoires, tom. i. p. 140). Certainly I do not compare either the causes or the men; yet the coadjutor himself had some idea (p. 84) of imitating St. Ambrose.

^{Ref. 068}

Sozomen alone (l. vii. c. 13) throws this luminous fact into a dark and perplexed narrative.

^{Ref. 069}

Excubabat pia plebs in ecclesiâ mori parata cum episcopo suo. . . . Nos adhuc frigidi excitabamur tamen civitate attonitâ atque turbatâ. Augustin. Confession l. ix. c. 7.

^{Ref. 070}

Tillemont, Mém. Ecclés. tom. ii. p. 78, 498. Many churches in Italy, Gaul, &c., were dedicated to these unknown martyrs, of whom St. Gervase seems to have been more fortunate than his companion.

^{Ref. 071}

Invenimus miræ magnitudinis viros duos, ut prisca ætas ferebat. Tom. ii. epist. xxii. p. 875. [Mr. Hodgkin, who discusses the discovery, seems disposed to entertain the idea that Ambrose may have practised a pious fraud; i. 440.] The size of these skeletons was fortunately, or skilfully, suited to the popular prejudice of the gradual increase of the human stature; which has prevailed in every age since the time of Homer.

Grandiaque effossis mirabitur ossa sepulchris.

^{Ref. 072}

Ambros. tom. ii. epist. xxii. p. 875. Augustin. Confes. l. ix. c. 7, de Civitat. Dei, l. xxii. c. 8. Paulin. in Vitâ St. Ambros., c. 14, in Append. Benedict. p. 4. The blind man’s name was Severus; he touched the holy garment, recovered his sight, and devoted the rest of his life (at least twenty-five years) to the service of the church. I should recommend this miracle to our divines if it did not prove the worship of relics, as well as the Nicene creed.

^{Ref. 073}

Paulin. in Vit. St. Ambros. c. 5 [15], in Append. Benedict. p. 5.

^{Ref. 074}

Tillemont, Mém. Ecclés. tom. x. p. 190, 750. He partially allows the mediation of Theodosius; and capriciously rejects that of Maximus, though it is attested by Prosper [not the true Prosper; but Chron. Gall. ap. Mommsen, Chron. Min. i. p. 648; cp. Rufin, 11. 16], Sozomen, and Theodoret.

^{Ref. 075}

The modest censure of Sulpicius (Dialog. iii. 15) inflicts a much deeper wound than the feeble declamation of Pacatus (xii. 25, 26).

^{Ref. 076}

Esto tutior adversus hominem, pacis involucro tegentem, was the wise caution of Ambrose (tom. ii. p. 891) after his return from his second embassy [ad 386-7].

^{Ref. 077}

Baronius (ad 387, No. 63) applies to this season of public distress some of the penitential sermons of the archbishop.

^{Ref. 078}

The flight of Valentinian and the love of Theodosius for his sister are related by Zosimus (l. iv. p. 263, 264 [c. 43]). Tillemont produces some weak and ambiguous evidence to antedate the second marriage of Theodosius (Hist. des Empereurs, tom. v. p. 740), and consequently to refute ces contes de Zosime, qui seroient trop contraires à la piété de Théodose.

^{Ref. 079}

See Godefroy’s Chronology of the Laws, Cod. Theodos. tom. i. p. 119.

^{Ref. 080}

Besides the hints which may be gathered from chronicles and ecclesiastical history, Zos. (l. iv. p. 259-267 [c. 44-47]), Oros. (l. vii. c. 35) and Pacatus (in Pan. Vet. xii. 30-47) supply the loose and scanty materials of this civil war. Ambrose (tom. ii. epist. xl. p. 952, 953) darkly alludes to the well-known events of a magazine surprised, an action at Pœtovio, a Sicilian, perhaps a naval, victory, &c. Ausonius (p. 256, edit. Toll. [Ord. Urb. Nob. 66 sqq.]) applauds the peculiar merit, and good fortune, of Aquileia. [For the son of Maximus, Flavius Victor, see C.I.L. 5, 8032 and Eckhel, 8, 66. The victory in Sicilia must have been on sea, over the fleet of Andragathius; cp. Oros. loc. cit.]

^{Ref. 081}

Quam promptum laudare principem, tam tutum siluisse de principe (Pacat. in Pan. Vet. xii. 2). Latinus Pacatus Drepanius, a native of Gaul, pronounced this oration at Rome (ad 388). He was afterwards proconsul of Africa; and his friend Ausonius praises him as a poet, second only to Virgil. See Tillemont, Hist. des Emper. tom. v. p. 303.

^{Ref. 082}

See the fair portrait of Theodosius by the younger Victor; the strokes are distinct, and the colours are mixed. The praise of Pacatus is too vague: and Claudian always seems afraid of exalting the father above the son.

^{Ref. 083}

Ambros. tom. ii. epist. xl. p. 955. [The interpretation of this passage is not certain. The daughters of an inimicus and the mother of a hostis are mentioned. Are the hostis and inimicus the same, viz., Maximus?] Pacatus. from the want of skill, or of courage, omits this glorious circumstance.

^{Ref. 084}

Pacat. in Panegyr. Vet. xii. 20.

^{Ref. 085}

Zosimus, l. iv. p. 271, 272 [c. 50]. His partial evidence is marked by an air of candour and truth. He observes these vicissitudes of sloth and activity, not as a vice, but as a singularity, in the character of Theodosius.

^{Ref. 086}

This choleric temper is acknowledged, and excused, by Victor [Epit. 48] Sed habes (says Ambrose, in decent and manly language, to his sovereign) naturæ impetum, quem si quis lenire velit, cito vertes ad misericordiam: si quis stimulet, in magis exsuscitas, ut eum revocare vix possis (tom. ii. epist. ii. p. 998). Theod. (Claud. in iv. Cons. Hon. 266, &c.) exhorts his son to moderate his anger.

^{Ref. 087}

The Christians and Pagans agreed in believing that the sedition of Antioch was excited by the demons. A gigantic woman (says Sozomen, l. vii. c. 23) paraded the streets with a scourge in her hand. An old man (says Libanius, Orat. xii. p. 396 [or. xix. in Reiske’s ed., vol. 7, p. 626 seq.]) transformed himself into a youth, then a boy, &c.

^{Ref. 088}

Zosimus, in his short and disingenuous account (l. iv. p. 258, 259 [c. 41]), is certainly mistaken in sending Libanius himself to Constantinople. His own orations fix him at Antioch.

^{Ref. 089}

Libanius (Orat. i. p. 6, edit. Venet.) declares that, under such a reign, the fear of a massacre was groundless and absurd, especially in the emperor’s absence; for his presence, according to the eloquent slave, might have given a sanction to the most bloody acts.

^{Ref. 090}

Laodicea, on the sea-coast, sixty-five miles from Antioch (see Noris, Epoch. Syro-Maced. Dissert. iii. p. 230). The Antiochians were offended that the dependent city of Seleucia should presume to intercede for them.

^{Ref. 091}

As the days of the tumult depend on the movable festival of Easter, they can only be determined by the previous determination of the year. The year 387 has been preferred, after a laborious inquiry, by Tillemont (Hist. des Emper. tom. v. p. 741-744) and Montfaucon (Chrysostom, tom. xiii. p. 105-110). [So Güldenpenning and Ifland; but Baronius and Clinton give 388. Cp. Arnold Hug, Studien aus dem classischen Alterthum, p. 54.]

^{Ref. 092}

Chrysostom opposes their courage, which was not attended with much risk, to the cowardly flight of the Cynics.

^{Ref. 093}

The sedition of Antioch is represented in a lively, and almost dramatic, manner by two orators, who had their respective shares of interest and merit. See Libanius (Orat. xiv. xv. [leg. xii. xiii.] p. 389-420, edit. Morel., Orat. i. p. 1-14, Venet. 1754 and the twenty orations of St. Chrysostom, de Statuis (tom. ii. p. 1-225, edit. Montfaucon). I do not pretend to much personal acquaintance with Chrysostom; but Tillem. (Hist. des Emper. tom. v. p. 263-283) and Hermant (Vie de St. Chrysostome, tom. i. p. 137-224) had read him with pious curiosity and diligence. [The dates which A. Hug (Antiochia und der Aufstand des Jahres 387 n. Chr.) has endeavoured to establish are not inserted in the present edition.]

^{Ref. 094}

[“Cause” in sense of occasion. But the true cause was discontent at the practice of quartering barbarian soldiers in Antioch. Cp. John Malalas, p. 347.]

^{Ref. 095}

[Theodoret, v. 17; on the authority of Philostorgius?]

^{Ref. 096}

The original evidence of Ambrose (tom. ii. epist. li. p. 998), Augustin (de Civitat. Dei, v. 26), and Paulinus (in Vit. Ambros. c. 24) is delivered in vague expressions of horror and pity. It is illustrated by the subsequent and unequal testimonies of Sozomen (l. vii. c. 25), Theodoret (l. v. c. 17), Theophanes (Chronograph. p. 62), Cedrenus (p. 317 [p. 556, ed. Bonn]), and Zonaras (tom. ii. l. xiii. p. 34 [c. 18]). Zosimus alone, the partial enemy of Theodosius, most unaccountably passes over in silence the worst of his actions. [Further, Rufinus, ii. 18; Moses Choren. iii. 37; and Malalas, p. 347.]

^{Ref. 097}

See the whole transaction in Ambrose (tom. ii. epist. xl. xli. p. 946-956) and his biographer Paulinus (c. 23). Bayle and Barbeyrac (Morales des Pères, c. xvii. p. 325, &c.) have justly condemned the archbishop. [The sentence was that the bishop should rebuild the synagogue and pay the value of the destroyed treasures.]

^{Ref. 098}

His sermon is a strange allegory of Jeremiah’s rod, of an almond-tree, of the woman who washed and anointed the feet of Christ. But the peroration is direct and personal.

^{Ref. 099}

Hodie, Episcope, de me proposuisti. Ambrose modestly confessed it: but he sternly reprimanded Timasius, general of the horse and foot, who had presumed to say that the monks of Callinicum deserved punishment.

^{Ref. 100}

Yet, five years afterwards, when Theodosius was absent from his spiritual guide, he tolerated the Jews and condemned the destruction of their synagogue. Cod. Theodos. l. xvi. tit. viii. leg. 9, with Godefroy’s commentary, tom. vi. p. 225.

^{Ref. 101}

[A letter from the Bishop of Thessalonica, informing Ambrose, was published (from a Bodl. cod.) by Gaisford in Theodoret, v. 18; genuineness uncertain.]

^{Ref. 102}

Ambros. tom. ii. epist. li. p. 997-1001. His Epistle is a miserable rhapsody on a noble subject. Ambrose could act better than he could write. His compositions are destitute of taste, or genius; without the spirit of Tertullian, the copious elegance of Lactantius, the lively wit of Jerom, or the grave energy of Augustin.

^{Ref. 103}

According to the discipline of St. Basil (Canon lvi.) the voluntary homicide was four years a mourner; five an hearer; seven in a prostrate state; and four in a standing posture. I have the original (Beveridge, Pandect. tom. ii. p. 47-151) and a translation (Chardon, Hist. des Sacremens, tom. iv. p. 219-277) of the Canonical Epistles of St. Basil.

^{Ref. 104}

The penance of Theodosius is authenticated by Ambrose (tom. vi. de Obit. Theodos. c. 34, p. 1207), Augustin (de Civitat. Dei, v. 26), and Paulinus (in Vit. Ambros. c. 24). Socrates is ignorant; Sozomen (l. vii. c. 25) concise [but places it after revolt of Eugenius]; and the copious narrative of Theodoret (l. v. c. 18) must be used with precaution.

^{Ref. 105}

Codex Theodos. l. ix. tit. xl. leg. 13. The date and circumstances of this law are perplexed with difficulties; but I feel myself inclined to favour the honest efforts of Tillemont (Hist. des Emp. tom. v. p. 721) and Pagi (Critica, tom. i. p. 578).

^{Ref. 106}

Un prince qui aime la religion, et qui la craint, est un lion qui cède à la main qui le flatte, ou à la voix qui l’appaise. Esprit des Lois, l. xxiv. c. 2.

^{Ref. 107}

Τον̂το περὶ τοὺς εὐεργέτας καθη̂κον ἔδοξεν εναι, is the niggard praise of Zosimus himself (l. iv. p. 267 [c. 48]). Augustin says, with some happiness of expression, Valentinianum . . . misericordissima veneratione restituit.

^{Ref. 108}

Sozomen, l. vii. c. 14. His chronology is very irregular. [She seems to have died just before the defeat of Maximus, Rufinus, Hist. Ecc. ii. 17. Cp. Chron. Gall. (Pseudo-Prosper) 452, ap. Mommsen, Chr. Min. i. p. 648. Otherwise Zosimus, iv. 47.]

^{Ref. 109}

See Ambrose (tom. ii. de Obit. Valentinian. c. 15, &c. p. 1178; c. 36, &c. p. 1184). When the young emperor gave an entertainment, he fasted himself; he refused to see an handsome actress, &c. Since he ordered his wild beasts to be killed, it is ungenerous in Philostorgius (l. xi. c. 1) to reproach him with the love of that amusement.

^{Ref. 110}

Zosimus (l. iv. p. 275 [c. 53]) praises the enemy of Theodosius. But he is detested by Socrates (l. v. c. 25) and Orosius (l. vii. c. 35). [Acc. to John of Antioch (Müller, F.H.G. iv. fr. 187), Arbogast was son of Bauto, and nephew of Richomer.]

^{Ref. 111}

Gregory of Tours (l. ii. c. 9, p. 165, in the second volume of the Historians of France) has preserved a curious fragment of Sulpicius Alexander, an historian far more valuable than himself.

^{Ref. 112}

[He tore it in bits with his nails, according to John of Antioch, loc. cit.]

^{Ref. 113}

Godefroy (Dissertat. ad Philostorg. p. 429-434) has diligently collected all the circumstances of the death of Valentinian II. The variations and the ignorance of contemporary writers prove that it was secret. [Mr. Hodgkin discusses the evidence (Italy and her Invaders, i. p. 590, note F), which he thinks does not exclude the hypothesis of suicide, though he agrees that there was probably foul play. The passage in Epiphanius, De Mens. 20 (which gives the date), is the most important: εὑρεθεὶς ἄϕνω ἐ ντῷ παλατίῳ πεπνιγημένος, ὡς λόγος.]

^{Ref. 114}

De Obitu Valentinian. tom. ii. p. 1173-1196. He is forced to speak a discreet and obscure language; yet he is much bolder than any layman, or perhaps any other ecclesiastic, would have dared to be.

^{Ref. 115}

See c. 51, p. 1188; c. 75, p. 1193. Dom. Chardon (Hist. des Sacremens, tom. i. p. 86), who owns that St. Ambrose most strenuously maintains the indispensable necessity of baptism, labours to reconcile the contradiction.

^{Ref. 116}

Quem [leg. hunc] sibi Germanus famulum delegerat exul, is the contemptuous expression of Claudian (iv. Cons. Hon. 74). Eugenius professed Christianity; but his secret attachment to Paganism (Sozomen, l. vii. c. 22. Philostorg. l. xi. c. 2) is probable in a grammarian, and would secure the friendship of Zosimus (l. iv. p. 276, 277 [c. 54]). [Gibbon has not sufficiently insisted on the paganism as part of the political programme of Eugenius (cp. chap. xxviii. n. 60).]

^{Ref. 117}

[This inference from Philostorgius (xi. 2, μάγιστρος) is not certain.]

^{Ref. 118}

Zosimus (l. iv. p. 278 [c. 55]) mentions this embassy; but he is diverted by another story from relating the event. [But see c. 57 ad init.]

^{Ref. 119}

Συνετάραξεν ἡ τούτου γαμετὴ Γάλλα τὰ βασίλεια τὸν ἀδελϕὸν ὀλοϕυρομένη. Zosim. l. iv. p. 277 [ib.]. He afterwards says (p. 280 [c. 57]) that Galla died in childbed; and intimates that the affliction of her husband was extreme, but short.

^{Ref. 120}

Lycopolis is the modern Siut, or Osiot, a town of Said, about the size of St. Denys, which drives a profitable trade with the kingdom of Sennaar, and has a very convenient fountain, “cujus potu signa virginitatis eripiuntur.” See D’Anville, Description de l’Egypte, p. 181. Abulfeda, Descript. Ægypt. p. 14, and the curious annotations, p. 25, 92, of his editor Michaelis.

^{Ref. 121}

The life of John of Lycopolis is described by his two friends, Rufinus (l. ii. c. i. p. 449) and Palladius (Hist. Lausiac. c. 43, p. 738), in Rosweyde’s great Collection of the Vitæ Patrum. [See Acta Sctorum, 27 Mart. iii. 693 sqq.] Tillemont (Mém. Ecclés. tom. x. p. 718, 720) has settled the Chronology.

^{Ref. 122}

Sozomen, l. vii. c. 22. Claudian (in Eutrop. l. i. 312) mentions the eunuch’s journey: but he most contemptuously derides the Egyptian dreams and the oracles of the Nile.

^{Ref. 123}

Zosimus, l. iv. p. 280 [c. 57]. Socrates, l. vii. 10. Alaric himself (de Bell. Getico, 524) dwells with more complacency on his early exploits against the Romans.

. . . Tot Augustos Hebro qui teste fugavi.

Yet his vanity could scarcely have proved this plurality of flying emperors.

^{Ref. 124}

Claudian (in iv. Cons. Honor. 77, &c.) contrasts the military plans of the two usurpers: —

. . . Novitas audere priorem

Suadebat; cautumque dabant exempla sequentem.

Hic nova moliri præceps: hic quærere tutus

Providus. Hic fusis; collectis viribus ille.

Hic vagus excurrens; hic intra claustra reductus;

Dissimiles, sed morte pares. . . .

^{Ref. 125}

The Frigidus, a small though memorable stream in the country of Goretz, now called the Vipao [Wipbach], falls into the Sontius, or Lisonzo, above Aquileia, some miles from the Hadriatic. See D’Anville’s Ancient and Modern Maps, and the Italia Antiqua of Cluverius (tom. i. p. 188). [Mr. Hodgkin thinks the battle was fought near Heidenschafft, i. p. 578.]

^{Ref. 126}

Claudian’s wit is intolerable: the snow was dyed red; the cold river smoked; and the channel must have been choked with carcases, if the current had not been swelled with blood.

^{Ref. 127}

Theodoret affirms that St. John and St. Philip appeared to the waking, or sleeping, emperor, on horseback, &c. This is the first instance of apostolic chivalry, which afterwards became so popular in Spain and in the Crusades.

^{Ref. 128}

Te propter, gelidis Aquilo de monte procellis

Obruit adversas acies; revolutaque tela

Vertit in auctores, et turbine reppulit hastas.

O nimium dilecte Deo, cui fundit ab antris

Æolus armatas hyemes; cui militat Æther,

Et conjurati veniunt ad classica venti.

These famous lines of Claudian (in iii. Cons. Honor. 93, &c. ad 396) are alleged by his contemporaries, Augustin and Orosius; who suppress the Pagan deity of Æolus; and add some circumstances from the information of eye-witnesses. Within four months after the victory, it was compared by Ambrose to the miraculous victories of Moses and Joshua.

^{Ref. 129}

The events of this civil war are gathered from Ambrose (tom. ii. epist. lxii. p. 1022 [cp. Ep. 57]), Paulinus (in Vit. Ambros. c. 26-34), Augustin (de Civitat. Dei, v. 26), Orosius (l. vii. c. 35), Sozomen (l. vii. c. 24), Theodoret (l. v. c. 24), Zosimus (l. iv. p. 281, 282 [c. 58]), Claudian (in iii. Cons. Hon. 63-105, in iv. Cons. Hon. 70-117), and the Chronicles published by Scaliger. [See also Philostorg. xi. 2; Socrates, v. 25; Victor, Epit.; and cp. Sievers, Studien, p. 326 sqq. Cp. Appendix 2.]

^{Ref. 130}

This disease, ascribed by Socrates (l. v. c. 26) to the fatigues of war, is represented by Philostorgius (l. xi. c. 2) as the effect of sloth and intemperance: for which Photius calls him an impudent liar (Godefroy, Dissert. p. 438).

^{Ref. 131}

Zosimus supposes that the boy Honorius accompanied his father (l. iv. p. 280 [c. 58]). Yet the quanto flagrabant pectora voto, is all that flattery would allow to a contemporary poet; who clearly describes the emperor’s refusal and the journey of Honorius, after the victory (Claudian in iii. Cons. 78-125).

^{Ref. 132}

Zosimus, l. iv. p. 244 [c. 33].

^{Ref. 133}

Vegetius, de Re Militari, l. i. c. 10. The series of calamities which he marks compel us to believe that the Hero to whom he dedicates his book is the last and most inglorious of the Valentinians. [This view is maintained by O. Seeck (Hermes, 11, 61 sqq.), who contests the usual identification with Theodosius i. Theodosius ii. has also been conjectured. The minor limit for the date of the Epitome rei Militaris is ad 450 (determined by the entry in some MSS.: Fl. Eutropius emendavi sine exemplario Constantinopolim Valentiniano Aug. vii. et Abieni). The work is by no means critical or trustworthy. Cp. Förster, de fide Vegetii, 1879.]