214 See the Monitum to these Homilies, vol. i. p. 699.

215 See Newman’s Arians, chap. i. sect. i.

216 Arius, in a letter to Eusebius, addresses him as συλλουκιανιστά, “fellow Lucianist,” Theod. i. 5.

217 I. c. 6, 7.

218 C. 3.

219 I. c. 4.

220 II. c. 3, 4.

221 II. c. 4, 5; III. 3, 4, 5, 6.

222 IV. 4.

223 V. 2, 3.

224 VII. c. 3, 4.

225 VII. c. 6, 7.

226 III. c. 6.

227 III. c. 6, in fine.

228 IV. in fine.

229 The colours represented the seasons, and according as one or other was victorious a plentiful harvest or prosperous navigation was indicated.

230 Contra Anom. vii. c. i.

231 De Laz. vii. c. 1.

232 De Anna, iv. 1.

233 De Laz. vii. c. 1.

234 It is a treatise, because too long for a homily, though mutilated of its proper conclusion. It must belong to the first two years of his priesthood, because it promises a more ample discussion of several points, which promise we find redeemed in the homilies against the Jews, and these homilies, again, can be proved, by internal evidence, to have been delivered not later than A.D. 387. See Montfaucon’s Monitum, vol. i. pp. 811 and 839.

235 C. 1.

236 See a singular parallel to this thought in the Emperor Napoleon I.’s remarks on Christianity: “Table Talk and Opinions of Napoleon I.”

237 C. 9.

238 C. 9.

239 C. 12.

240 C. 13.

241 C. 2.

242 C. 2-5.

243 C. 6.

244 C. 7.

245 C. 3.

246 See Perowne, vol. i. in loco; Ps. lxxii. 6; and Delitzsch in Isa. lx. 17.

247 Milman’s History of the Jews, vol. ii. book xix.

248 Basnage’s Hist. des Juifs, vi. 41. Newman’s Arians, ch. i. sect. i.

249 V. in fine; robbers may possibly be used in a figurative sense.

250 I. c. 7. They seem early to have claimed medical skill. When Simon Ben Jochai went to Rome as ambassador, in the reign of Antoninus Pius, to obtain the abrogation of persecuting edicts, he won the favour of the Emperor by curing his sick daughter—Milman, ii. 443.

251 II. 3; vii. in initio; i. c. 3, 4.

252 I. c. 6.

253 i. c. 7. So the idle youth of Rome turned for amusement into the Synagogue. Horace, Sat. ix. 69.

254 ἐπιγινώσκετε ἀλλήλους. i. 4. This admonition “Discern one another” was uttered just at the close of the Missa Catechumenorum, when all but the baptized had to depart.

255 Newman’s Arians, ch. i. p. 16. Hefele, pp. 305, 306.

256 In Jud. iii. c. 6, iv. c. 4.

257 According to Theod. iii. 20, the Jews had ceased to offer sacrifices by the reign of Julian, and when he inquired the reason, said, because it was unlawful except on the site of the Temple; and this was one chief reason why Julian commanded the Temple to be restored.

258 In Jud. v. c. 1.

259 Ibid. c. 4-7.

260 He punished the captives by cutting off their ears. It is singular that there is no record of this rebellion in history.

261 For a full relation of this singular event, see Milman’s Jews, book xx.

262 Hom. viii. 4, and in fine.

263 Hom. de Anathemate, delivered soon after the discourses against the Anomœans. See Monitum, vol. i. 944.

264 The former chiefly in the Hom. de Philog. vol. i. 752; the latter in the Hom. in Nat. Diem Christi, vol. ii. p. 552.

265 De Beato Philog. vol. i. p. 753.

266 In Nat. Christi, vol. ii. p. 560.

267 De Bapt. Christi, c. 4.

268 In Kalend. c. 2.

269 In Ephes. Hom. vi. c. 4.

270 Perhaps that convulsive twitching which we call “quick blood.”

271 In Ephes. Hom. xii. c. 3. In Hom. viii. and xii. on 1 Cor. he rebukes the heathenish ceremonies performed at the birth of a child. One was, to give it that name which was attached to the candle that burned longest out of a row of candles.

272 He was executed at Carthage in A.D. 376.

273 See Gibbon, c. xxvi. xxvii.

274 Cod. Theod. xvi. 1, 2.

275 Sozom. vii. c. 12; Gibbon, c. xxvii.; De Broglie, “L’Église et l’Empire,” vi. p. 93.

276 Cod. Theod. xvi. v. 7, lib. 1, 2.

277 Cod. Theod. xvi. v. 10, lib. 7, 9. Sozomen informs us (vii. 22) that Eugenius, the usurper, after the death of Valentinian II., was persuaded by divinations to take up arms.

278 Sozomen, vii. 15. Theod. v. 21.

279 The most distinguished scholar, and orator, and one of the most upright statesmen of his time—quæstor, prætor, and proconsul of Africa.

280 Fragments of his speeches preserved in Mai’s collection, vol. i.

281 Ambrose, Op. vol. ii. Ep. 18.

282 Libanius: Pro templis non exscind. The oration was certainly not spoken before the Emperor, and probably not even sent to him.

283 Cod. Theod. xii. 104-115.

284 Theodor. v. 19. A funeral oration on her and the infant was pronounced by Gregory Nyssen, Op. vol. iii. pp. 515, 527, 533.

285 Libanius, Or. 12, pp. 391-395.

286 Probably the prætorium built in the reign of Constantine for the Count of the East, who from that time resided in Antioch; vide Müller, Antiq. Antioch., ii. 16.

287 Liban. Or. 12, p. 395, and 21, p. 527. Theod. vii. 20. Sozom. vii. 23. Zos. iv. 41.

288 Chrys. Hom. de Stat. iii. 1; xxi. 1. Zosimus (iv. 41) sends Libanius also to Constantinople, but this is a palpable error. There is no trace of his having gone, either in his own Orations or in any other historian.

289 Socrat. vi. 5. The most common practice was for the preacher to sit, the people to stand.

290 Hom. ii. 2.

291 iii. 6.

292 iii. 1, 2.

293 ii. 5.

294 iii. 3.

295 iii. 4, 5.

296 xvi. 6.

297 iii. 7.

298 xiv. 1.

299 v. 7.

300 xx. 9. A passage in another homily on this subject is curious, as proving that just the same jugglers’ feats were performed in Antioch in the fourth century as at the fairs and races of the present day:—“Persons pretended it was next to impossible to conquer an inveterate habit: this was a paltry excuse, perseverance could conquer any difficulty. To unlearn a habit of swearing could not be more impossible than to acquire the art of throwing up swords, and catching them by the handle, or balancing a pole on the forehead with two boys at the top of it, or dancing on a tightrope.”—Hom. in Dom. Serv.

301 iv. 1.

302 iv. 2.

303 v. 3. τὸ σῶμα τῇ ψυχῇ περίκειται καθάπερ ἰμάτιον. Comp. Shakespeare: “When we have shuffled off this mortal coil.”

304 v. 3.

305 ix. 3, 4.

306 x. 2, 4.

307 xiii. 2.

308 xii. 2.

309 x. 3.

310 xii. 2-4; xiii. 3. Comp. Aristotle’s distinction between natural and conventional law or justice, Eth. v. 7.1: φυσικόν and νομικόν δίκαιον. Compare also his description of προαίρεσις as the ἀρχἠ κινήσεως in b. iii., and of φρόνησις (nearly = Butler’s “Conscience”) in b. vi.

311 Comp. again what Aristotle says of the necessity of training to improve the natural gifts, b. x. 9, and of the formation of habits by repeated acts. Comp. Chrys. Hom. xiii. 3, with Arist. Eth. ii. 4, 5.

312 xiii. 4.

313 xvi. 1.

314 Liban. Or. 21, in Helleb. and 20, 517.

315 Theodor. v. 20.

316 xvii. 1, 2.

317 Liban. Orat. 20. De Broglie, vi. 150, 151. Chrys. Hom. xvii. 2.

318 xvii. 2. The colonnades, especially of the great street which ran through the city from east to west; the περιπάτους or promenades were lined by colonnades with seats.—Vide Müller, Antiq. Ant. ii. 12.

319 xvii. 2.

320 xx. 5, and xviii. in fine.

321 Liban. Or. 21, p. 536.

322 xxi. 1.

323 It was the custom to signalise the great festivals by acts of mercy. “The oil of mercy glistens on the Festivals of the Church,” says Ambrose, Serm. 14, on Ps. cxviii. 7. Leo the Great also, Serm. 39, alludes to the custom. But, to prevent any abuse of the practice, it was enacted by Theodosius in A.D. 384-385, that it should apply only to those accused of petty offences: the grosser crimes of robbery, adultery, magic, murder, sacrilege, were to be excepted from claims to this indulgence.

324 xxi. 1-4.

325 xxi. 4.

326 Hom. i. de Anna, vol. iv. c. 1, where he recapitulates the arguments which he had used in the Homilies on the Statues.

327 Hom. de Anna, i. 1.

328 Called κυριακὴ τῆς ἐπισωζομένης, this last word being the name of Ascension Day among the Cappadocians, possibly because Christ’s work on earth for man’s redemption was completed by his return into heaven. (Vide Leo Allatius, quoted in Suicer, Thesaur., sub verbo “Episozomene,” and Bingham, Antiq. b. xx. sect. 5.)

329 Hom. de Stat. xix. 1, vol. ii.

330 Euseb. de Vita Constant. lib. iv.

331 Chrys. Hom. xl. in Juvent.

332 Hom. de Cæmet. et Cruce, vol. ii. c. i. in Ascens. Christi, vol. ii., and de Sanct. Martyr. vol. ii. p. 705. The Sunday corresponding to the present Trinity Sunday was kept as a kind of All Saints’ Day. See Bingham, b. xx. c. 7, sect. 14.

333 Aug. Hom. xxvi. Gelas. Decret. in Grabe, vol. i. The word “legend” is perhaps derived from these Acts of the Saints, which were to be read—“legenda.”

334 Adv. Judæos viii. c. 7.

335 Hom. in Juvent. et Maxim. vol. ii. p. 576.

336 De Bern. et Prosd. vol. ii. p. 640.

337 See the letter in Euseb. lib. iv. c. 15.

338 Aug. de Vera Relig. c. 55.

339 Aug. contra Faustum, lib. xx. c. 21.

340 De Droside, vol. ii. p. 685.

341 Flavian caused the remains of some much-revered saints who were buried beneath the pavement of the church to be taken up, and placed in another separate grave, because the people were distressed that the reliques of such venerated personages should repose in the same vaults with the remains of less saintly, if not heretical, characters.—Hom. in Ascen.

342 De S. Babyla, c. 12. De Stat. i. 2, and viii. 2. Quod Christus sit Deus, c. 7. De Stat. v. 1.

343 In S. Ignat. Mart. c. 4.

344 In Juvent. et Maxim. c. 1.

345 Hom. in Martyres, vol. ii. p. 663.

346 In Sanct. Jul. vol. ii. p. 673.

347 Aug. cont. Faustum, lib. xx. c. 21.

348 Aug. Confess. lib. vi. 2. Epist. 64, ad Aurel. Conc. Carth. iii. c. 30.

349 Basil. Regul. Major., quæst. 40.

350 See Dr. Hessey’s Bampton Lectures, “on Sunday.”

351 Whether it was a regular custom for the rustic population to visit Antioch on this day, or whether it was the first great influx for trade and legal business after the recent suspension of all business, does not appear.

352 Ambr. Ep. xx.

353 Ambr. Ep. xx. p. 854.

354 Sozomen, vii. 13. Ruf. ii. 16.

355 Ambr. Ep. xxi. Sermo contra Aux. p. 868.

356 Ignatius is said to have first introduced antiphonal singing at Antioch, Flavian and Diodorus to have established it there; Socr. v. 8; Theod. ii. 19. Basil refers to it as a common practice, but Ambrose is generally allowed to have introduced it to the Western Church, and on this occasion. Vide Suicer.

357 Aug. Conf. ix. 7, and preceding books.

358 Ambr. Ep. xxi.

359 Ambr. Ep. xxii. Aug. Conf. ix. 7.

360 Ambr. Ep. xl. and xli.

361 Cod. Theod. iv. v. 4, lib. 2. De Broglie, vi. 257.

362 Sozom. vii. 25. Theod. v. 17. Ambr. Ep. li. De Broglie, vi. 302, etc.

363 Theod. v. 18. De Broglie, vi. 302 et seq.

364 Sozom. vii. 15. Socr. v. 15. Ambr. Ep. lvi. Theod. v. 23.

365 Ambr. de ob. Val.