LITMIR.BIZ

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(tom. ii. epist. xvii. p. 827).

       ^{Ref. 019}

      Zosimus, l. iv. p. 251, 252 [c. 37]. We may disclaim his odious suspicions; but we cannot reject the treaty of peace which the friends of Theodosius have absolutely forgotten, or slightly mentioned. [His name, afterwards erased, can be discovered along with Valent. ii. and Theodosius on an inscription, C.I.L. 8, 27.]

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      Their oracle, the archbishop of Milan, assigns to his pupil Gratian an high and respectable place in heaven (tom. ii. de Obit. Val. Consol. p. 1193).

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      For the baptism of Theodosius, see Sozomen (l. vii. c. 4), Socrates (l. v. c. 6) and Tillemont (Hist. des Empereurs, tom. v. p. 728).

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      Ascolius, or Acholius [so Ambrose; Ascholius in Socr. and Sozomen], was honoured by the friendship and the praises of Ambrose; who styles him, murus fidei atque sanctitatis (tom. ii. epist. xv. p. 820), and afterwards celebrates his speed and diligence in running to Constantinople, Italy, &c. (epist. xvi. p. 822); a virtue which does not appertain either to a wall, or a bishop.

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      Codex Theodos. l. xvi. tit. i. leg. 2, with Godefroy’s Commentary, tom. vi. p. 5-9. Such an edict deserved the warmest praises of Baronius, auream sanctionem edictum pium et salutare. — Sic itur ad astra.

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      [See above, vol. iv. p. 187, n. 37.]

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      Sozomen, l. vii. c. 6. Theodoret, l. v. c. 16. Tillemont is displeased (Mém. Ecclés. tom. vi. p. 627, 628) with the terms of “rustic bishop,” “obscure city.” Yet I must take leave to think that both Amphilochius and Iconium were objects of inconsiderable magnitude in the Roman empire.

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      Sozomen, l. vii. c. 5. Socrates, l. v. c. 7. Marcellin. in Chron. The account of forty years must be dated from the election or intrusion of Eusebius, who wisely exchanged the bishopric of Nicomedia for the throne of Constantinople.

       ^{Ref. 027}

      See Jortin’s Remarks on Ecclesiastical History, vol. iv. p. 71. The thirty-third [27th ap. Migne] Oration of Gregory Nazianzen affords indeed some similar ideas, even some still more ridiculous; but I have not yet found the words of this remarkable passage, which I allege on the faith of a correct and liberal scholar. [But see Appendix 1.]

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      See the thirty-second [42nd ap. Migne] Oration of Gregory Nazianzen, and the account of his own life, which he has composed in 1800 iambics. Yet every physician is prone to exaggerate the inveterate nature of the disease which he has cured.

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      I confess myself deeply indebted to the two lives of Gregory Nazianzen, composed, with very different views, by Tillemont (Mém. Ecclés. tom. ix. p. 305-560, 692-731) and Le Clerc (Bibliothèque Universelle, tom. xviii. p. 1-128). [Ullmann, Gregor von Nazianz, 1825; Bénoit, S. Grégoire de Nazianze, 1884.]

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      Unless Gregory Nazianzen mistook thirty years in his own age; he was born, as well as his friend Basil, about the year 329. The preposterous chronology of Suidas has been graciously received; because it removes the scandal of Gregory’s father, a saint likewise, begetting children, after he became a bishop (Tillem. Mém. Ecclés. tom. ix. p. 693-697).

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      Gregory’s Poem on his own Life contains some beautiful lines (tom. ii. p. 8), which burst from the heart, and speak the pangs of injured and lost friendship: —

      . . . πόνοι κοινοὶ λόγων,

      Ὁμόστεγός τε καὶ συνέστιος βίος,

      Νον̂ς εἰς ἒν ἀμϕοɩ̂ν . . .

      Διεσκέδασται πάντα, ἔρριπται χαμαὶ,

      Αὐραι ϕέρουσαι τὰς παλαιὰς ἐλπίδας

      [477-483].

      In the Midsummer Night’s Dream, Helena addresses the same pathetic complaint to her friend Hermia: —

      Is all the counsel that we two have shared,

      The sister’s vows, &c.

      Shakespeare had never read the poems of Gregory Nazianzen, he was ignorant of the Greek language; but his mother-tongue, the language of Nature, is the same in Cappadocia and in Britain.

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      This unfavourable portrait of Sasima is drawn by Gregory Nazianzen (tom. ii. de Vitâ suâ, p. 7, 8 [Migne, 3, p. 1059]). Its precise situation, forty-nine miles from Archelais [Ak Serai], and thirty-two from Tyana, is fixed in the Itinerary of Antoninus (p. 144, edit. Wesseling).

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      The name of Nazianzus has been immortalised by Gregory; but his native town, under the Greek or Roman title of Diocæsarea (Tillemont, Mém. Ecclés. tom. ix. p. 692), is mentioned by Pliny (vi. 3), Ptolemy, and Hierocles (Itinerar. Wesseling, p. 709). It appears to have been situate on the edge of Isauria. [ὴ Διοκαισαρέων ὀλίγη πόλις, as Gregory calls Nazianzus, is more northerly than Gibbon supposed, lying on the road from Iconium to Tyana; about six hours due east of Archelais; Ramsay, Asia Minor, 285.]

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      See Ducange, Constant. Christiana, l. iv. p. 141, 142. The θεία δύναμις of Sozomer. (l. vii. c. 5) is interpreted to mean the Virgin Mary. [The site of the Church of Anastasia, S.W. of the Hippodrome, is marked now by the mosque of Mehmed Pasha Djemi; see Paspatês, Βυζάντιναι Μελέται, 369.]

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      Tillemont (Mém. Ecclés. tom. ix. p. 432, &c.) diligently collects, enlarges, and explains the oratorical and poetical hints of Gregory himself.

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      He pronounced an oration (tom. i. Orat. xxiii. p. 409 [= xxv. Migne, p. 1197 sqq.]) in his praise; but after their quarrel the name of Maximus was changed into that of Heron (see Jerom, tom. i. in Catalog. Script. Eccles. p. 301). I touch slightly on these obscure and personal squabbles. [For an account of Maximus, see Hodgkin, i. 346 sqq. Cp. also J. Dräseke, Z. f. Wiss. Theologie, 36 (1893), p. 290 sqq.]

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      Under the modest emblem of a dream, Gregory (tom. ii. carmen ix. p. 78 [ed. Migne, 3, p. 1254]) describes his own success with some human complacency. Yet it should seem, from his familiar conversation with his auditor St. Jerom (tom. i. Epist. ad Nepotian, p. 14 [ep. 52; Migne, i. p. 534]), that the preacher understood the true value of popular applause.

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      Lachrymæ auditorum, laudes tuæ sint, is the lively and judicious advice of St. Jerom [ib.].

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      Socrates (l. v. c. 7) and Sozomen (l. vii. c. 5) relate the evangelical words and actions of Damophilus without a word of approbation. He considered, says Socrates, that it is difficult to resist the powerful; but it was easy, and would have been profitable, to submit. [Date of entry of Theodosius, 14th Nov., Idacius, Fast. C.; but 24th Nov., acc. to Pasch. Chron. and Socrates, v. 6, which Clinton accepts and Hodgkin supports.]

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      [Not St. Sophia, which was not yet the chief church, but the Church of the Twelve Apostles; see Plan in vol. iii. opposite p. 100.]

       ^{Ref. 041}

      See

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