See also

ART. 247.

247. THE TITLE OF PONTIFEX MAXIMUS HELD BY THE ROMAN EMPERORS UNTIL THE TIME OF GRATIAN.

""Tis most certain that the Christian emperors still retained the name of Pontifex Maximus till the reign of Gratian, as appears from Zosimus (lib. iv. p. 250, edit. Ox.), and from divers passages in Ausonius's Panegyric to Gratian, and from many medals and inscriptions. See Spanheim ad Julian. p. 278" (Moyle's Defence of the First Article in Second Letter to King on the Thundering Legion, in Works, Lond. 8vo, 1726, vol. ii. p. 187). De Potter's Esprit de l'Église, Paris, 8vo, 1821, tome i. p. 211. Guizot, Histoire de la Civilisation en Europe, Paris, 1846, pp. 172, 173.

248. CONSTANTINE WAS WORSHIPPED AS A GOD BY THE CHRISTIANS. "Constantine after his death was 'inter Deos relatus,' as appears from Eutropius (1. x. 8), and from the medal produced by Spanheim (ad Julian. p. 67); and was prayed to and worshipped as a God by the Christians, if we may believe Philostorgius (1. ii. c. 17). Besides, the solennis votorum nuncupatio,' which was heathenism with a witness, still continued (see Spanheim ad Julian. p. 278). . . . . Chrysostom chose rather to lose his bishopric a second time than to connive at the impious honours which were paid to the Empress Eudoxia (Socrat. vi. 16; Sozomen, viii. 20); and St. Austin (De Civit. Dei, x. 4), if my translation be right, seems to allude to this usage as a pestilential peace of flattery. But St. Jerome determines expressly against it in those remarkable words Judices et principes sæculi (meaning the Christian magistrates) qui imperatorum statuas adorant et imagines hoc se facere intelligunt quod tres pueri facere nolentes placuerunt Deo' (ad Dari. c. 3). And in the beginning of the 5th century, Theodosius II., a religious prince, had so just a sense of this shameful and idolatrous flattery, that he thought it fit to abolish it by a law, Just. Cod. 1. i. tit. 24, c. 2" (Moyle's Second Letter on the Thundering Legion, in his Works, Lond. 8vo, 1726, vol. ii. pp. 187, 188.)

Anastasius, patriarch of Constantinople, died in A.D. 598 (Ceillier, Histoire des Auteurs Sacrés, tome xvi. p. 638). "Dans le second concile de Nicée en 787, on lut un endroit d'un de ses sermons sur le Sabbat, où, parlant du culte des images, il disait qu'en absence de l'Empereur nous adorons son image au lieu de lui; mais qu'en sa présence l'adoration de son image est superflue. Sancti Patris nostri Anastasii ad Simeonem Episcopum Bostræ, Sermo de Sabbatho; sicut enim dum abest Imperator, imago ejus

6

pro ipso adoratur; cum vero jam præsens fuerit, superfluum est, deserto primitivo, adorare imaginem" (Ceillier, xvi. 639).

249. CHRISTIANS WHO WERE PAGAN PRIESTS.

6

"But I have another instance behind which is still more extraordinary. Tis of some Christians who made no scruple of being heathen priests (Lactant. de Mort. Persec. c. 10). Quidam ministrorum scientes Dominum cum assisterent immolanti,' &c., what these ministri were, he explains a little lower, 'qui sacris ministrabant;' that is the lowest order of the Pagan hierarchy, as the popæ, victimarii, æditu, &c. described by Manilius (1. v. v. 340): 'Atque auctoratos in tertia jura ministros,' and mentioned by Ovid in Fast. i. v. 319; Tac. Ann. xiii. 27; Lucan, i. p. 612; Juvenal, Sat. xii. v. 14; Schol. Virgil's Georg. iii. v. 488; Servius ad Æn. viii. p. 270, who all use the word minister in the same sense as I understand it in Lactantius. And that 'twas no uncommon practice for Christians to accept of heathen priesthoods is most certain from the Council of Etnia, in the very beginning of the 4th century, which was forced to make several canons to forbid that scandalous usage (Can. 2, 3, 4, 55), which are admirably well explained by M. Aubespine, Bishop of Orleans, in his learned notes on that synod, where he has fully proved that this infamous custom continued long after the establishment of Christianity" (Moyle's Second Letter to King on Thundering Legion, in Works, vol. ii. pp. 207, 208). This was held in 305; see account of it in Fleury, Histoire ecclésiastique, liv. 9. xiv. tome ii. p. 572, Paris, 1758.

250. REASONS WHY THE POPES CHANGE THEIR NAMES.

67.

"In imitation of St. Peter receiving a new name on this occa- See also sion, the popes upon their advancing to the pontificate usually ARTS. 50, exchange their own name for a new one; so they have done since Sergius II. in 844, whose former name being Peter, he, out of humility and respect for the prince of apostles did not bear it" (Butler's Lives of the Saints, vol. i. p. 854, note).

251. COMMODUS DID NOT PERSECUTE THE CHRISTIANS.

"Not one writer, either heathen or Christian, makes Commodus a persecutor; neither Dio, Eusebius, Sulpitius Severus, nor even Lactantius, though Commodus died a violent death, which would have suited very well with his hypothesis" (Moyle's Second Letter on Thundering Legion, in Works, 8vo, 1726, vol. ii. p. 266).

See also

252. PAINTING THE HAIR AND FACE WAS PRACTISED IN THIRD AND FOURTH CENTURIES.

"And thou who dyed thine hair now leave it off in this time of penance; and thou who painted thine eyes wash it off with thy tears.Et quæ capillos tuos inficis vel nunc in doloribus defessi, et quæ nigri pulveris ductu oculorum lineamenta depignis vel nunc lacrymis oculos tuos ablue.' See Cyprianus de Lapsis, §§ 24, 25, p. 285" (King's Inquiry into Constitution, &c. of Primitive Church, that flourished within the first three hundred years after Christ, 12mo, 1691, pp. 127, 128).

66

In 1654 Evelyn writes (Diary, 8vo, 1827, ii. 69), "I now observed how the women began to paint themselves, formerly a most ignominious thing, and used only by prostitutes." 1. The French ladies used to paint their faces in the 11th and 12th centuries. (See Le Grand, Fabliaux ou Contes, tome ii. p. 230.) 2. See Wright's Essay on the Literature, &c. of the Middle Ages, vol. i. p. 193, 8vo, 1846. 4. Garcia, Antipatia de los Franceses y Españoles, Rouen, 12mo, 1630, p. 266. 5. Lylie's Euphues and his England, edit. 1605, 4to, sig. L 4, reverse. 6. Sir Richard Wynne, who visited Madrid in 1623, seems surprised at finding that the Spanish ladies painted so much. (See his Relation in Autobiography of Sir Simon d'Ewes, edit. Halliwell, 8vo, 1845, vol. ii. pp. 445–448.) 7. The Saxons and Normans used to dye their hair; but Strutt supposes this was chiefly confined to the men (Strutt's Habits and Dresses, edit, Planché, 1842, vol. ii. p. 126). At all events in the 13th century English women painted their faces (Strutt, ii. 132). And in 17th century men also (see Strutt, vol. ii. p. 181).

253. THE WORD PARISH IS USED BY THE EARLY CHRISTIAN WRITERS.

"So in the Synodical Epistle of Iræneus to Pope Victor, the bishoprics of Asia are twice called parishes (Tŵv πapρikiwv, apud Euseb. lib. v. c. 24, p. 193); and in Eusebius, Ecclesiastical History, the word is so applied in several hundred places" (King's Inquiry into Constitution &c., of Primitive Church, 12mo, 1691, p. 15). Antiquarian Repertory, vol. ii. pp. 423-428, 4to, 1808.

254. TERTULLIAN'S ACCOUNT OF THE LARGE NUMBER OF CHRISTIANS. "Hesterni sumus, et vestra omnia implevimus; urbes, insulas, ARTS. 216, castella, municipia, conciliabula, castra ipsa, tribus, decurias, palatium, senatum, forum; sola vobis relinquimus templa. Potuimus et inermes nec rebelles, sed tantummodo discordes

256.

solius divortii invidia adversus vos dimicasse. Si enim tanta vis
hominum in aliquem orbis remoti sinum abrupissimus a vobis, suf-
fudisset utique dominationem vestram tot qualiumcunque amissio
civium, imo etiam et ipsa destitutione punisset. Proculdubio ex-
pavissetis ad solitudinem vestram, ad silentium rerum et stuporem
quendam, quasi mortuæ urbi, quæsissetis quibus in ea imperas-
setis.' Ter. Apol. § 57" (Dodwell's Free Answer to Middleton's
Free Enquiry into the Miraculous Powers of the Primitive
Church, 2nd edit. 1749, pp. 111, 112).

See the Bishop of Lincoln's Ecclesiastical History, illustrated
from Tertullian, 3rd edit. 1845, pp. 85-87. See also some remarks
by Lord King in pp. 31-38 of his Inquiry into the Constitution of
the Primitive Church, part i. Lond. 1691. This monstrous assertion
of Tertullian is fully believed by the generally judicious-but
where the early church is concerned, the credulous-Fleury. See
his Second Discourse in Histoire ecclésiastique, tome viii. p. iii.
edit. Paris, 1758, 12mo. See p. 581 of Faber's Enquiry, &c. into
Vallenses and Albigenses, 8vo, 1838.

255. CHARACTER OF GREGORY OF TOURS.

"Vir erat pro sæculo, quo vixit, non ineruditus; sed in quo
judicium et acumen non immerito desideres' (see Cav. Hist. Lit.
vol. i. p. 535). The character given of him" (Gregory of Tours)
"by Helduinus the Abbot of the 9th century is: Parcendum est
simplicitati viri religiosi; qui multa aliter quam se veritas
habeat, æstimans, non callidatis astu, sed benignitatis ac simplici-
tatis voto, litteris commendavit.' See Epist. ad Ludov. Imp.” (A
View of the Controversy concerning Miraculous Powers, Lond.
1748, p. 64).

6

Mosheim (Eccles. Hist. vol. i. p. 148) says that the faults
of Gregory are noticed by Pagi in his Dissert. de Dionysis,
Paris, sect. xxv. p. 6. Joslin calls Gregory a famous romancer.'
(See his Remarks on Ecclesiastical History, vol. iii. p. 50, 8vo,
1805.) There are some interesting remarks on Gregory of Tours
in Fauriel, Histoire de la Poèsie Provençale, Paris, 1846, 8vo,
tome i. pp. 135-151. Fauriel says (tome i. p. 138) On ne vit
jamais dans un livre d'histoire autant de traits de crédulité enfan-
tine qu'il y en a dans le sien;' and in p. 147, 'Sa croyance est ombra-
geuse, peu éclairée, incapable de s'élever à la moralité du chris-
tianisme.' Fleury, Histoire ecclés., tome xiii. p. 5. Paris, 1758,
12mo. See Berington's Literary History of the Middle Ages,
pp. 129, 130, 1814, 4to. See the admissions of the partial Bene-
dictines in Histoire littéraire de la France, iii. 391.

See also ARTS. 246, 254.

256. NUMBER OF CHRISTIANS IN ROME IN SECOND CENTURY. "I must refer the reader to Mr. Moyle's learned dissertations upon this subject (see Moyle's Diss. on Thundering Legion, p. 152), where he will find that the Christians did not make up a onehundred-and-sixtieth part of the people, even in Rome itself” (Weston's Dissertation on the Thundering Legion, in his Wonders of Antiquity, Lond. 1748, 8vo, p. 105).

257. CHARACTER OF AMMIANUS MARCELLINUS.

"We must observe something of the manner of writing peculiar to Marcellinus, which on the least inspection we shall find swelling and inflated, more like the tragical than historical style; for besides many of the false ornaments which abound in authors of the Lower Empire, we are informed by Libanus (see Liban. Epist. ad Marcellino, p. 983) that he recited part of his history in public, and was of consequence obliged to use that grand and magnificent diction which was principally calculated to gain the applauses of the people" (Weston's Dissertation on the Miracle which happened at the attempt to repair the Temple of Jerusalem, in the reign of Julian the Apostate, in his Wonders of Antiquity, 8vo, 1748, pp. 130, 131). Blount's Censura Celebrorum Authorum, pp. 181, 182).

258. THE WORD CASTILE NOT USED BEFORE THE NINTH CENTURY.

"The word Castile does not appear to have been used either by Christians or Arabs before the 9th century" (History of Spain and Portugal, in Lardner's Cyclopædia, vol. i. p. 258).

259. ERASMUS PUBLISHED THE FIRST PRINTED EDITION OF THE GREEK TESTAMENT.

"Erasmus had the honour of being the person who published the first printed edition of the Greek New Testament. He published five editions in 1516, 1519, 1522, 1527, 1535" (Butler's Hora Biblica, vol. i. p. 253).

1. Travis, Letters to Gibbon, p. 5, 3rd edit. 8vo, 1794. 2. It is said that early in the 18th century the Colloquies of Erasmus were still used as a school-book in England (Southey's Doctor, 8vo, 1848, p. 33).

260. MARTYRS TO ATHEISM.

"Jordanus Bruno, of Nola, who wrote that silly piece of blasphemy called Spaccio della Bestia triumphante,' and the infamous