CHAP. 4. --The brother of his wife,
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[named Adolphus, succeeded him. He was married to Placidia, the sister of Honorius, whom Alaric had carried off with him from Rome as a captive; to marry whom he had repudiated his former wife,] because she was of Sarmatian origin. According to Philostorgius, it was at this time that the. kingdom of iron and the kingdom of clay were united together. And not then only, but also at a subsequent period, when |516 Adolphus took Placidia to wife ; for then the clay and the iron coalesced.
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[But since the Scripture says that that alliance should not be lasting, therefore Constantius, who loved Placidia] had conceived in his mind the hope that if he could conquer Adolphus in war, he would be able to gain her as his wife. Not long after this Adolphus was put to death by one of his own domestics, after he had perpetrated several very foul deeds under the influence of anger. After this, the barbarians concluded a treaty with Honorius, and gave up into his hands both his sister Placidia and Attalus, having themselves first received from the emperor a grant of corn, and a district in Gaul for the purpose of tillage.
CHAP. 5.--After these events, the city of Rome gained a slight respite from its severe misfortunes, and began to be more thickly inhabited again: when the emperor arrived there, he signified both by gesture and by words his wish that the city should be restored ; and having ascended the tribunal, he ordered Attalus to come to the lowest step of it. After this
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he cut off two of the fingers of his right hand, namely, the thumb and forefinger, and banished him into the island of Lipara, without inflicting on him any other punishment, and actually supplying him besides with all the necessaries of life.
CHAP. 6.--About this same period Jovian rebelled against the emperor, but his insurrection was speedily put down. His brother Sebastian, too, having made a similar attempt, suffered a similar penalty. But Heraclian, who imitated the madness of these men, was raised to a higher pitch of success, from which he had a proportionate notorious fall, the providence |517 of God clearly showing in his case that he allows nothing to pass its due bounds, and that he delights not in usurpers, but that he assists those who strive in defence of their lawful sovereign.
CHAP. 7.--After the death of Arcadius, his son Theodosius, then quite a child, is proclaimed his successor in the Eastern parts of the empire. With him lived in the palace his sister Pulcheria, who administered and directed the imperial rescripts.
CHAP. 8.--When Theodosius had entered the years of boyhood, on the 19th of July, a little after noon-day, the sun was so completely eclipsed that the stars appeared ; and so great a drought followed on this eclipse that a sudden mortality carried off great multitudes both of men and of beasts in all parts. Moreover, at the time that the sun was eclipsed, a bright meteor appeared in the sky, in shape like a cone, which some persons in their ignorance called a cornet, for there was nothing like a comet in the phenomena of this meteor as it appeared. For its light did not end in a tail, nor had it any of the characteristics of a star, but it seemed like the flame of a huge lamp, subsisting by itself, with no star below it to answer to the appearance of a lamp. Its track, too, was far different from that of comets. For it arose first in the east, just where the sun rises at the equinox, and then passing across the lowest star in the constellation of the Bear, crossed gradually over to the west. After measuring the whole expanse of the heavens, it at length disappeared, after it had continued its course for more than four months. Its apex, moreover, at one time was carried up to a high and narrow point, so that the meteor exceeded the length and shape of a cone, while at another time it returned to that particular form. Moreover, it showed to the eye a number of other prodigious appearances, which showed that it was different from common stars in nature. It began about midsummer, and continued |518 till nearly the end of autumn, and it was the precursor of severe wars and an incredible mortality. In the following year a series of earthquakes commenced, which cannot be easily compared with former ones. At the same time with the earthquakes, fire came down from the skies, which seemed to banish all hope of escape; however, it caused no destruction of life, for the mercy of God sent a violent wind which scattered the fire in every direction, and at length drove it into the sea. Then a new and strange sight was to be seen; --the waves of the sea burning in the day-time, like woods and forests, until at length the flames were extinguished in the waters.
CHAP. 9.--Moreover, in many places, immediately upon the occurrence of the earthquake, the roofs of houses were seen to be shattered with a loud crash and report, so that those who were within their walls beheld the sky above them. After this convulsion, they became joined and compacted again so closely that not a single trace of the occurrence was left. The same thing happened also to the flooring of houses in several places: granaries falling in upon those who dwelt below, and pouring down upon them large heaps of grain through the sudden openings ; then, again, the ground became solid and firm, so that they all began to doubt whence that fatal load of corn had fallen in upon them. Moreover, other strange and unwonted calamities of the same kind happened at this period, showing in the very clearest way that these things do not happen by a mere law and order of nature, as the heathen falsely imagine, but that they are sent down upon mankind as scourges of the Divine wrath.
CHAP. 10.--This same Philostorgius endeavours to show by a variety of proofs that earthquakes are not caused by an inundation of water, nor by the force of winds pent up within the bosom of the earth ; nor, again, from any deviation of the earth; but only happen by the will of God, for the purpose of converting sinners and bringing them to repentance. And he says, that he constantly asserts this, because neither of the above-mentioned elements can bring about such effects by any natural power. But if God so will, then even the smallest drop of rain that falls, or the lightest flake of snow, |519 can move with the greatest ease Olympus in Macedonia, or any other of the highest mountains, since we see God frequently make use of these events for the correction of the human race. For, although he could have suddenly divided the Red Sea, had he chosen, yet he first lashed it and roused it by a violent south wind, that at length the waters stood on this side and on that; not because there is naturally any such power whatever in the south wind, but because the Divine Majesty chose to make use of it in order to carry out his will. So, also, the stroke of the rod drew fountains of water out of the stony rock, and the streams of Jordan healed the leprosy ; not because their natural powers could produce any such effects, but because the Creator has the full and perfect use of changing all his creatures to such uses and purposes as he may please.
CHAP. 11.--After the death of Eudoxius, who had been the ruler of the sect of the Eunomians at Constantinople, Lucian, the son of the sister of Eunomius, is chosen in his room. They say that he fell into avarice and its kindred vices, and fearing that he would be punished for so doing, tore himself away from the rest of the Eunomian party, though he remained at the head of his own band of followers, heading no inconsiderable a multitude, inasmuch as all persons of doubtful character, and who were stained with vices, flocked together to his party.
CHAP. 12.--The emperor Honorius took Constantius, his Master of the Soldiery, as partner of his throne, on account of his near relationship, when Placidia had borne him his son Valentinian. On this Valentinian the dignity of "Most Noble" was conferred by Honorius. Accordingly, the images of Constantius were sent into the East, in accordance with the ancient custom of those who had been recently raised to the purple. But Theodosius, disapproving of the nomination of Constantius, would not admit his images: and when Constantius was preparing to avenge this insult by arms, death came upon him and freed him from his life and his cares, when he had reigned about six months.
CHAP. 13.--During the tenth consulship of the emperor Theodosius, and the thirteenth of Honorius, the latter was |520 carried off by dropsy. John, having seized upon the imperial power, sent an embassy to Theodosius. But they returned without accomplishing their purpose, and, moreover, having been treated with indignity, so they were sent in different directions through Propontis. But Placidia and Valentinian the Third, who had fled to Byzantium after the death of Honorius, were sent by Theodosius to Thessalonica. There he granted the dignity of Caesar to his cousin, at the same time intrusting the carrying on of the war against the usurper to Ardaburius, Master of the Soldiery, and his son Aspar. These passed across Pannonia and Illyricum, with Placidia and Valentinian in their train, and took by storm Salonas, a city of Dalmatia. After this, Ardaburius set out with his naval reinforcements to oppose the usurper; while Aspar took under his command the cavalry: anticipating all suspicions by the suddenness of his attack, he seized on Aquileia, a very considerable city, Placidia and Valentinian being still in his train. Here, indeed, he took a very large city without any labour or cost. But Ardaburius was surprised by a violent wind, which threw him, with two of his triremes, into the hands of the usurper, who treated Ardaburius most kindly because he had an eye to a treaty. He enjoyed perfect liberty, and excited against the usurper some of his inferior officers who were already ripe for a revolt. At the same time he sent private instructions to his son Aspar to come to him as if to celebrate an immediate victory. He speedily arrived with his cavalry, and in a light encounter John was taken prisoner, (for he was betrayed by the treachery of those who were about him,) and led away to Aquileia to Placidia and Valentinian. There his right hand was cut off, and soon afterwards he was beheaded ; having held his usurped power for about a year and a half, when Theodosius despatched Valentinian to Rome and proclaimed him emperor,
CHAP. 14.--Aetius, one of the generals of the usurper John, arrived three days after the death of the latter, bringing with him much about sixty thousand barbarian troops, whom he had succeeded in hiring as auxiliaries ; he at once engaged in battle with the forces of Aspar, and many fell on both sides. After this Aetius made a treaty with Placidia and Valeutinian, and was promoted to the dignity of a count. |521 On the payment of a sum of gold, the barbarians laid down their arms and returned to their own homes, after a mutual interchange of hostages and promises of fidelity.
END OF THE EXTRACTS FROM THE ECCLESIASTICAL HISTORY OF PHILOSTORGIUS.
FRAGMENTS OF PHILOSTORGIUS.
CONCERNING APOLLINARIUS, BASIL, AND GREGORY OF NAZIANZUM, AS GIVEN IN SUIDAS UNDER THOSE NAMES, IN THE WORDS OF PHILOSTORGIUS.
AT those times flourished Apollinarius at Laodicea in Syria, Basil at Caesarea in Cappadocia, and Gregory at Nazianzum, which is a station on the road through Cappadocia. These three individuals were strenuous in their defence of the consubstantial faith against the doctrine of dissimilarity of substance, and so wholly confuted all those who previously and up to my own day were leaders of that heresy, that Athanasius must be judged a mere child in comparison with them. For they were very great proficients in that kind of instruction which is called "external," or "profane," and they had great knowledge of whatever contributed to the deep study and remembrance of the Scriptures ; this was the case most especially with Apollinarius, for he was skilled also in Hebrew. Moreover, each of them, in his own particular matter, was excellent in his style of writing and speaking ; Apollinarius being first in that kind which is best adapted to commentaries; Basil being the most splendid in panegyrical discourses ; while the style of Gregory, as compared with both of them, would rank higher as a composition. Apollinarius was the more copious, Basil the weightier, in his speech, And whilst they were endowed with such talents for speaking and writing, |522 they exhibited in their lives a character well fitted to draw a multitude to imitate themselves ; so that those who beheld them and heard their speech, and read their writings, were all of them drawn over to their communion, as many at least as could easily be persuaded by any of their arguments.
CONCERNING PANEAS AND THE JORDAN.
AT the farthest confines of Palestine, near where Phoenicia commences, there is situated a city formerly called Dan, after the tribe to which it belonged. Here some wanderers, cut off from the rest of their race at a distant period, settled down for some time., taking possession of the district around, built a town at its extreme border, and assumed to themselves the name of Phylarchs. This was the farthest point of Judaea on the side of Phoenicia. Herod the Great, in later times, built this city, and changed its name to that of Caesarea Philippi ; now, however, it is called Paneas, from a statue of Pan which was placed within its confines. In this town of Paneas rises one of the two fountains of the Jordan, (for it has two sources,) which is even now called "Dan," after the ancient name of the place. The other fountain, which is called "Jor," is about 160 stadia distant, and takes its rise out of the side of a hill. From each of these fountains flows a river, the one called Jorates and the other Danites. Descending from their hills, these rivers descend into a plain, where they join their waters, and, flowing in a single channel, form the river Jordan. This river henceforth mingles together alike the waters and the names of both, and flows through the lake of Tiberias, dividing it in the midst, and finding its way to the opposite continent, maintaining throughout an uniform size and width. Thence it flows through the whole of Palestine, and is at length absorbed in the sea which is called the Dead Sea, where it disappears.
CONCERNING AGAPETUS.
AGAPETUS, bishop of Synada, whom Eusebius Pamphilus celebrates with the highest praises, commemorating his wondrous |523 and surpassing miracles, used to change the situation of mountains and the courses of rivers, and to raise the dead to life. He says also, that the emperor Maximin wished to kill him while he was still a soldier, as a Christian, because he had found many who were so taken with admiration of the wonderful works which were done by Agapetus, that he left the worship of heathen gods and came over to the Christian faith.
CONCERNING AETIUS.
AETIUS of Antioch in Syria, whose pupil was Eunomius, was born in Antioch, a city of Syria, of parents both poor and humble. His father had been enrolled among the military ranks, and having been unfortunate in his affairs, died early, leaving him quite a child. Reduced to the extreme of penury, he began to practise the art of gilding, and arrived at great eminence in his line. But the bent of genius led him to loftier aspirations, and he applied his mind to the study of logic. At first he was a pupil of Paulinus, who had been shortly before translated to Antioch from the city of Tyre, while Constantine was still emperor. While Aetius was his pupil, he showed no small grasp of intellect in disputations against those to whom he was opposed in the schools, and his attack was almost beyond all endurance. At length Paulinus died, and was succeeded by Eulalius as the twenty-third successor of the apostles in the see of Antioch. Hereupon many of those who had been convicted by Aetius, feeling indignant at being conquered and defeated by a stripling and a common artisan, formed a combination against him, and expelled him from Antioch. Accordingly, on being rejected, Aetius betook himself to Anazarbus, and in a very short time, having learned all the science and faculty of logic, he continually showed fruits far superior to the rudimental and elementary instructions which he had received from others. Meantime, however, he did not cease to censure and refute his adversaries, though he wore but a thin and scanty cloak, and lived upon very humble and ordinary food. |524
CONCERNING AUXENTIUS.
AUXENTIUS, bishop of Mopsuestia, was one of the confessors. He was one of the number of those who were distinguished as soldiers in the palace of the emperor Licinius, being one of his scribes, or, as the Romans call them, notaries. His confession was made in the following way. In a certain court of the imperial palace stood a fountain, and above it a statue of Bacchus, and around it a large vine which covered and overshadowed the entire place. When Licinius had gone thither for the purpose of mental recreation, followed by a numerous train of attendants from the palace, and among others by Auxentius, he cast his eyes upon the vine, and happening to see a bunch of grapes of prodigious size and beauty, as it hung down from the branches of the vine, he ordered Auxentius to cut it. Forthwith Auxentius, without any suspicion of what was about to follow, cut off the bunch of grapes. Licinius then turned to him and said, "Place this before the feet of Bacchus." To this Auxentius answered, "By no means, O emperor ; I am a Christian." On hearing this Licinius said, "Go then away ; you are discharged from the service, for one of two things you must do." Auxentius delayed not a moment, but without delay threw aside his belt, and gladly took his departure from the palace, ungirded, just as he was. Not long afterwards, the supervisors appointed him bishop of Mopsuestia. His younger brother was Theodore, who had taught rhetoric at Athens, and who afterwards obtained the bishopric of Tarsus. For Aetius being accustomed even aforetime to teach Eunomius, and others who were of higher than ordinary talent, as soon as he promoted Eunomius to the degree of a professor, made him act instead of himself as a master and teacher, as well of others as those who were more |525 perfectly advanced in learning and instruction, while he himself was ever ready to teach others the elements and first principles. But Eunomius was considered as by far his superior in improving and building upon the foundations previously laid, and in giving perspicuous and eloquent interpretations.
CONCERNING EUDOXIUS.
EUDOXIUS, bishop of Antioch, carne originally from Arabyssus, a town of Lesser Armenia. His father, Caesarius, had obtained the crown of martyrdom during the reign of the emperor Maximin, although previously he had shown himself addicted to vicious pleasures. But he studied to wash out the stains of his early life in the blood of martyrdom. For when his executioners had pierced both of his feet with six huge nails, they cast him on a funeral pile; and because he expired while yet on his way to the flames, his relations carried off his body from the pile, when it was still entire and only partially burnt, and buried it in a field called Subel.
CONCERNING THEOPHILUS.
THIS Theophilus returned from India and took up his abode at Antioch, without having the care of any particular church as his own, but acting as a common bishop, so that at his will he visited all churches as his own ; the emperor exhibiting towards him all possible respect and reverence, and the rest whom he visited receiving him with great alacrity, and admiring the excellence of his virtue. This was so great and so noble, that no one can do justice to it in terms ; it was, so to speak, a correct copy of that of the apostles. They say that while he was at Antioch, he raised to life again a certain Jewess : such at least is the assertion of Thalassius, who lived with him for many years, and has never been suspected of falsehood in matters of this nature; and who, moreover, has very many persons who lived at the time, and who were eye-witnesses of the miracle.
CONCERNING LEONTIUS.
LEONTIUS, bishop of Tripolis, a city of Lydia, was sprung from a Moesian tribe, dwelling on the banks of the Danube, |526 the same that Homer calls a0gxi/maxoi , that is " fighting in close combat," This Leontius is claimed by the impious Philostorgius, in his seventh book, as inclined to the Arian party, of which he was himself an adherent. He had an only son, and perceiving in him no signs of a good disposition, he obtained by prayer from God that he should depart this life while still very young ; judging that it would be better to die, and to be removed from the uncertain dangers and chances of this life, before he could do anything sinful and disgraceful. They also called him the "Rule of the Church," on account of the extreme freedom which he used in his opinions, and in his speech towards all alike. On one occasion, when a synod of bishops was convened, and the empress Eusebia, and wife of Constantius, was Saluted by the rest of the bishops, he alone of them all remained at home, and paid no regard to her whatever. The empress being enraged at this, and boiling with indignation, sent to him one of her attendants, with the endeavour to conciliate him, partly by reproaches and partly by enticing promises, and saying that she would build him a large church, and add to it a large sum of money besides, if he would only come to visit her. Leontius answered her in the following terms : "If you have the desire of performing any of these promises which you make to me, my empress, be assured that you will be gratifying your own inclination rather than me. But if you really wish me to come and salute you, I will do so, provided the due and customary reverence for the bishop be shown ; I mean, that when I enter the room, you will come down from your lofty throne, and meet me with respect, bending your head down to my hands in order to receive my episcopal benediction. Next, that I shall sit down, and you stand in a respectful attitude; sitting clown when I bid you and give you the signal for so doing. If you choose to do all this, I will willingly come to you ; but if not, you will never give me presents sufficiently ample and magnificent to induce me to abate one particle of the honour which is due to bishops, and be willing to violate the divine laws of the priesthood." The queen, on receiving this message, grew white with the vehemence of her rage ; and would not patiently submit to have such an answer brought back to her from Leontius. And being violently excited with wrath, and agitated in mind, |527 and having used those threats which accord with the light and excitable disposition of a woman, she related the matter to her husband, and demanded revenge. He, however, thought that the freedom of speech used by Leontius was rather to be admired ; so he calmed down the rage of his wife, and sent her back to her own apartment. Likewise on another occasion, when Constantius was presiding in an assembly of bishops, and wanted to enter all the churches at his will, while all the rest received the words of the emperor with admiration and applause, and said that he had done everything right, Leontius alone held his tongue and was silent. And when the emperor asked him why he alone of all kept silence, Leontius answered thus : "I am astonished that you, who are set over matters of one kind, to administer them, should take in hand the administration of others which are distinct from them : and that when the care of military and civil matters has been intrusted to you, you should dictate to bishops in matters which appertain to the office of a bishop alone." On hearing these words, Constantius was fairly abashed and overcome with shame, and ceased thenceforth to act and to command on behalf of the state in matters of this kind.
CONCERNING DEMOPHILUS.
DEMOPHILUS, bishop of Constantinople, was a man who was accustomed to mingle everything together in his mad impetuosity, and who, like some wild and rapid torrent, rolled along much mud and filth in his discourses, as any one might easily detect from the first sermon which he delivered at Constantinople. Now, in this discourse, it is probable that he would have been more than usually accurate and diligent, considering that these kind of discourses are taken down by notaries. Certainly, in his commentaries extant to the present day, he is very confused and indistinct in his positions; and, discussing concerning the Father and the Son, he thus speaks in learned terms. "The Son was begotten by the will of the Father alone, without time and without means, so that he is the minister and servant of the commands of the Father. For God foresaw that all those things which he was about to create, |528 could not exist, inasmuch as they were to be of a kind pure and unmixed, like God himself who created them. And so it was necessary that all created beings should become gods according to the dignity of their Creator; from whence it would follow that there would be a plurality of gods. Or certainly it was necessary that all things should be straightway dissolved as soon as made, just as though they were placed near the hottest fire. On this account, the Son existed as a medium between the creatures who were to be created and the Father from whom he is begotten ; so that abasing himself, and joining and uniting himself to those things which were to be created, he might fulfil the Divine will, and become the Mediator between God and us men who are created by him." But Demophilus does not perceive that in these words he falsely attributes weakness and envy to the Supreme God, and that he makes the Son to be of a lower condition than the rest of his creatures. For the Father himself must needs be weak, according to the opinion of Demophilus, inasmuch as though he wished to impart his essence to all created beings, he could not effect his design afterwards. But he would by no means be free from evil will, if, when it was in his power to make all his creatures gods, he studiously abstained from making his creatures of the same condition and dignity with himself. And, moreover, there would be none of his creatures who would not appear to be more perfect and happy than the Son himself, if indeed he was begotten not as his own end, but for the contemplation and use of his own creatures. For whatever exists for the use of something else, must needs be inferior to that for which it is created. And many other mad dreams of the same kind does Demophilus set forth in his writings.
THE END.
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