interval, called Quadragesima, which occurs before this festival, and is devoted by the people to fasting, is made to consist of six weeks; and this is the case in Illyria, and the Western regions, in Libya, throughout Egypt, and in Palestine: whereas it is made to comprise seven weeks at Constantinople, and in the neighbouring provinces, as far as Phoenicia. In some churches, the people fast three alternate weeks, during the space of six or seven weeks; whereas in others, they fast continuously, during the three weeks immediately preceding the festival. Some people, as the Montanists, only fast two weeks. Assemblies are not held in all churches on the same day, or upon the same occasions. The people of Constantinople, and of several other cities, assemble together on the sabbath, as well as on the next day; which custom is never observed at Rome, or at Alexandria. There are several cities and villages in Egypt where, contrary to the usages established elsewhere, the people meet together on sabbath evenings; and although they have dined previously, partake of the mysteries. The same prayers and psalms are not recited, nor the same passages read on the same occasions; in all churches. Thus the book entitled "The Apocalypse of Peter," which was considered spurious by the ancients, is still read in some of the churches of Palestine, on the day of preparation, when the people observe a fast in memory of the passion of the Saviour. So the work entitled "The Apocalypse of the Apostle Paul,” though rejected by the ancients, is still esteemed by most of the monks. Some persons affirm that the book was found during this reign, by Divine revelation, in a marble box, buried beneath the soil, in the house of Paul, at Tarsus, in Cilicia. I have been informed that this report is false by a presbyter of Tarsus, a man of very advanced age, as is indicated by his grey hairs. says that the rumour was probably devised by heretics. What I have said upon this subject must now suffice. Many other customs are still to be observed in cities and villages: and those who have been brought up in their observance would, from respect to the great men who instituted and perpetuated these customs, consider it wrong to abolish them. Similar motives must be attributed to those who observe different practices in the celebration of the feast, which has led us into this long digression.

He

A. D. 390.] EXTENSION OF THE CHRISTIAN RELIGION. 345

CHAP. XX.-EXTENSION OF THE CHRISTIAN RELIGION. DEMO

LITION OF TEMPLES. INUNDATION OF THE NILE.

THE dissensions among heretics contributed greatly to the extension of the church; which was daily increased by the accession of malcontents from the heretics, and of converts from the Pagan multitudes. The emperor having observed that the practice of idolatry had been greatly promoted by the facility of constant ingress and egress to and from the temple, directed the entrances of all temples to be closed; and eventually he commanded the total demolition of these edifices. When the Pagans found themselves deprived of their own houses of prayer, they began to frequent our churches; for they did not dare to offer sacrifices in secret, there being a law prohibiting the practice, under the penalty of death and of confiscation of property.

It is said that the river of Egypt did not overflow its banks this year at the proper season, and that the Egyptians angrily ascribed this circumstance to the laws that had been enacted, prohibiting sacrifices from being offered to it. The governor

of the province, apprehensive lest the general discontent should terminate in sedition, sent a message to the emperor on the subject. But the emperor, far from attaching more importance to the temporary fertility produced by the Nile, than to the fidelity he owed to God and the interests of religion, replied as follows: "Let the river cease to flow, if enchantments are requisite to insure the regularity of its course; or if it delights in sacrifices, or if blood must be mingled with the waters that derive their source from the paradise of God." Soon afterwards, the Nile overflowed its banks with such violence, that the highest eminences were submerged. The fears of drought and scarcity that had prevailed throughout Egypt, were now converted into dread lest the city of Alexandria and part of Libya should be destroyed by the inundation. The Pagans of Alexandria, irritated at this unexpected occurrence, exclaimed in derision at the public theatres, that the river, like an old man or fool, could not moderate its proceedings. Many of the Egyptians were hence induced to abandon the superstitions of their forefathers, and embrace Christianity.

CHAP. XXI.-DISCOVERY OF THE HEAD OF THE PREcursor of

OUR LORD.

ABOUT this period, the head of John the Baptist, which Herodias had asked of Herod the tetrarch, was removed to Constantinople. It is said that it was discovered by some monks of the Macedonian persuasion, who originally dwelt at Constantinople, and afterwards fixed their abode in Cilicia. Mardonius, the first eunuch of the palace, made known this discovery at court, during the preceding reign; and Valens commanded that the relic should be removed to Constantinople. The officers appointed to convey it thither, placed it in a public chariot, and proceeded with it as far as Pantichium, a district in the territory of Chalcedonia. Here the mules of the chariot suddenly stopped; and neither the application of the lash, nor any of the other means that were devised, could induce them to advance further. So extraordinary an event was considered by all, and even by the emperor himself, to be of God; and the holy head was therefore deposited at Cosila, a village in the neighbourhood, which belonged to Mardonius. Soon after, the emperor Theodosius, impelled by an impulse from God, or from the prophet, repaired to the village. He determined upon removing the remains of the Baptist, and it is said met with no opposition, except from a holy virgin, who had been intrusted with the care of the relic. He laid aside all authority and force, and after many entreaties, extorted a reluctant consent from her to remove the head; for she bore in mind what had occurred at the period when Valens commanded its removal. The emperor placed it, with the box in which it was encased, in his purple robe, and conveyed it to a place called Hebdoma, in the suburbs of Constantinople, where he erected a spacious and magnificent church. The woman who had been appointed to the charge of the relic, could not be persuaded by the emperor to renounce her religious sentiments, although he had recourse to entreaty and promises; for she was, it appears, a Macedonian. A presbyter of the same sect, named Vincent, who also took charge of the remains of the prophet, and performed the sacerdotal functions

Valesius is far from satisfied as to the truth of this story. It rests, as he observes, on the statement of a certain Archimandite, named Marcellus, and there is a discrepancy as to the time at which it occurred.

A. D. 392.] DEATH OF VALENTINIAN THE YOUNGER.

1

347

over it, followed the religious opinions of the emperor, and entered into communion with the Catholic church. He 'had taken an oath, as the Macedonians affirm, never to swerve from the doctrines of his religion; but he afterwards openly declared, that if the Baptist would follow the emperor, he also would enter into communion with him. He was a Persian, and had left his country in company with a relative named Abdus, during the reign of Constantius, in order to avoid the persecution which the Christians were then suffering in Persia. On his arrival in the Roman territories he was placed in the ranks of the clergy, and appointed a presbyter. Abdus married, and rendered great services to the church. He left a son, named Auxentius, who was noted for his piety, his benevolence, the sanctity of his life, and the greatness of his attainments in Grecian and ecclesiastical literature. He was modest and retiring in deportment, although admitted to familiarity with the emperor and the courtiers, and possessed of a very illustrious appointment. His memory is still revered by the 'monks and ascetics, who were well acquainted with him. The woman who had been intrusted with the relic, remained during the rest of her life at Cosila. She was greatly distinguished by her piety and wisdom, and instructed many holy virgins, and I have been assured that, even at the present day, their virtue reflects honour on their instructress.

CHAP. XXII.-DEATH OF VALENTINIAN.

TYRANNY OF EUGE

NIUS. PROPHECY OF JOHN, A MONK OF THEBAIS.

WHILE Theodosius was thus occupied in the wise and peaceful government of his subjects, and in the service of God, intelligence was brought that Valentinian had been strangled. Some say that he was put to death by the eunuchs at the solicitation of Arbogastes, a military chief, and of certain courtiers, who were displeased because the young prince had begun to walk in the footsteps of his father, and had adopted a system of government of which they disapproved.

• Valesius here observes on the antiquity of the custom of placing the relics of saints and martyrs beneath the altars of churches.

2 Socrates, Eccl. Hist. v. 25.

Others assert, however, that Valentinian committed the fatal deed with his own hands, because he found himself impeded from the gratification of the impetuous passions of his age by the authority of those around him, who did not permit him to act according to the dictates of his own will. It is said that he was handsome in person, and of a good disposition, and that, had he lived to the age of manhood, he would have shown himself worthy of holding the reins of empire, and would have surpassed his father in magnanimity and justice. But though endowed with these promising qualities, he died in the manner above related.

A certain man, named Eugenius, who was by no means sincere in his profession of Christianity, aspired to sovereignty, and seized the symbols of imperial power. It is thought that his ambition was excited by the predictions of individuals who professed to foresee the future by the examination of the entrails of animals and the course of the stars. Men of the highest rank among the Romans were addicted to these superstitions. Flavian, then a prætorian prefect, a learned and an able man, was noted for being conversant with every means of foretelling the future. He persuaded Eugenius to take up arms by assuring him that he was destined to the throne, that his warlike undertakings would be crowned with victory, and that the Christian religion would be abolished. Deceived by these flattering representations, Eugenius raised an army and took possession of the Julian Alps, an elevated and precipitous range of mountains, among which was a very narrow passage leading into Italy. Theodosius was perplexed as to whether he ought to wait the issue of the war, or whether it would be better in the first place to attack Eugenius; and in this dilemma he determined to consult John, a monk of Thebais, who, as I have before stated, was celebrated for his knowledge of the future. He, therefore, sent Eutropius, a eunuch of tried fidelity, to Egypt, with orders to bring John, if possible, to court; but, in case of his refusal, to question him on the results of the war. The monk could not be persuaded to go to the emperor, but he sent word by Eutropius that the war would terminate in favour of Theodosius, and that the tyrant would

1 Valesius observes that Sozomen has borrowed this story from Rufinus, Eccl. Hist. xi. 33.