120 . Comp. Eusebius, Eccl. Hist. p. 294, n. a.
121. Matt. xxiv. 2.
122. Compare Theodoret, Eccl. Hist. b. iii. ch. 20.
123. Compare Theodoret, Eccl. Hist. b. iii. ch. 12, 13.
124. Compare Eusebius, Eccl. Hist. b. iv. ch. 6.
125. Compare Theodoret, Eccl. Hist. b. iii. ch. 10.
126. See above, ch. 9.
127. h9mitu&bion . The word occurs in classical writers. See Aristophanes, Plut. 729.
128. St. John i. 1.
129. Isa. xlv. 23.
130. Psal. cxxvii. 1.
131. Compare Theodoret, Eccl. Hist. b. iii. ch. 21--25.
132. It was from the same motive that he caused the cross and symbols of the name of Jesus Christ to be struck out of the Labarum, (see note on b. i. ch. 6,) and reduced the standard to its original form under the Pagan emperors. It was for the same reason also that he favoured the Jews, remitting the tribute exacted from them by his predecessors, burning the records, and casting the odium of these imposts upon the Christians themselves. He also wrote a book against the Christians. Fleury adds, that in his last moments the emperor Julian "spoke in a lofty strain to those about him, saying, that he was content to die ; adding, that it was an indignity to bewail a prince who was about to be re-united to heaven and the stars, and discoursed for some time concerning the immortality of the soul, with the philosophers Maximius and Priscus, till death put an end to his sufferings."
133. Ammianus Marcellinus (Hist. b. xxv. ch. 9) makes out that this was done by Procopius. The emperor Julian died at Tarsus. See Euseb. p. 458, note a.
134. Concerning Aetius, see above, b. vii. ch. 5 and 6.
135. The sense of the passage, according to Valesius, is as follows: "When Euzoius, and the synod held at Antioch during the reign of Julian, had written its synodical epistle concerning the restoration of Aetius and his confederates, they omitted to send it to Eudoxius and the rest of the bishops, (as we learn from above, b. vii. ch. 6,) on account of the persecution of the Christians which was then raging. But when peace was restored, after the death of Julian, they transmitted their letter to Eudoxius and the other bishops, but took no pains to carry matters into effect. Accordingly Aetius and Eunomius, who happened to be at Constantinople at the time, perceiving the indolence of Euzoius, sent Theophilus the Indian to Antioch with the special design of urging Eudoxius to help matters forward, and to put the sentence of the synod into execution; or, if not, of engaging him as leader of Aetius's faction there.
136. Concerning Candidus and Arrianus, see below, ch. 4, 6, 7 of this book, and b. ix. ch. 1.
137. Concerning Theodulus, see above, b. vii. ch. 6, and below, b. ix. ch. 18; and as to the others, see b. ix. ch. 1 and 18.
138. This is the probable orthography of the name, and not Euphranius. See below, b. ix. ch. 18.
139. This Theodosius is mentioned by Socrates, (Eccl. Hist. b. ii. ch. 40,) as bishop of Philadelphia in Lydia.
140. to_n kat' 'Ae/tion to&mon . This word is clearly the correct reading, and not no&mon . Compare above, b. vii. ch. 2.
141. See above, b. vii. ch. 2.
142. Valesius reads Phoebus for Phobus ; the individual himself was probably bishop of a place in Lydia called Polychalandus.
143. to_n a0rxai~on ko&smon . Gothofred asserts that these words refer, not merely to ecclesiastical purposes and ornaments, but that they mean that the new emperor restored to the churches their ancient immunities and supplies of public corn, of which (hey had been deprived by Julian. Compare Socrates, Eccl. Hist. b. vi. ch. 3.
144. Concerning Valentinian, see above, b. vii. ch. 7, and compare Sozomen, Eccl. Hist. b. vi. ch. 6.