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1 Claud.

de Cons.

Olybr. et

42, &c.]

ad an. 395.

init.

2

A. D. 395. of Emilia and Liguria". He had immense riches; he had estates in every province of the empire, and his liberality' was in proportion to his wealth. He was a Christian, and Prob. [v. received baptism at the close of his life, as appears by his * Ap.Baron. epitaph; in which his wife and children are commended to his prayers. There was raised to him a magnificent monu[3 supr. ch. 31. note i.] ment in the Vatican, near St. Peter's church; his coffin was of marble, adorned with sculptures, representing our LORD holding a cross set with precious stones, and attended by the twelve apostles; and on the lid, doves in pairs drinking in vessels. It is still to be seen at Rome. So great was his Paul. Vit. reputation that two noble Persians' being come into the West, in the reign of the Emperor Theodosius, were curious to see but two persons, St. Ambrose of Milan and Probus of Rome. His wife was Proba Faltonia, remarkable for her piety, to whom St. Augustine afterwards wrote a famous letter concerning Prayer. She had three sons, Probinus and Olybrius, the Consuls of this year, and Probus, who was Consul in 406. Olybrius married Juliana, and soon after left her a widow, with a daughter named Demetrias, who continued a virgin. It was to Juliana to whom St. Augustine addressed his book on the Excellence of Widowhood; and to Demetrias, St. Jerome wrote a treatise on the Way to Preserve Virginity9. Such was this holy and illustrious family.

S. Ambr.

$ 25.

Ep. 130.

al. 121.

[scr. A.D.

411-412.]

S. Hier. Ep. ad Demetr. c. 4. [p. 787. A.] [p. 785. A.J Tom. 6. [p. 369.]

Ep. 8. [97. scr. A. D. 414.]

a St. Ambrose had distinguished himself as a pleader, and was, therefore, thus rewarded. Probus dismissed him

5

with the almost prophetic words: "Go! "and act not as magistrate, but as "Bishop."

END OF THE NINETEENTH BOOK.

CONTENTS OF THE TWENTIETH BOOK.

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XXVI. Other Canons.

XXVII. St. Chrysostom, Bishop of Constantinople.

XXVIII. Laws for the Church.

XXIX. War of Gildo.

XXX. St. Augustine's conference with Glorius.

XXXI. Conference with Fortunatus. XXXII. The fourth Council of Carthage.

XXXIII. Continuation of the Canons of Carthage.

XXXIV. Manual Labour.

XXXV. The arbitrations of the Bishops.

XXXVI. Laws against Sanctuary. XXXVII. Fall of Eutropius. XXXVIII. St. Chrysostom reforms his Clergy.

XXXIX. St. Chrysostom's care of the Poor.

XL. Instructions to his People.

XLI. His care of the other Churches.
XLII. Laws against Idolatry.
XLIII. The fifth Council of Carthage.
XLIV. Writings of St. Augustine.
XLV. Letters to Januarius.
XLVI. Book against Parmenian.
XLVII. Books on Baptism.
XLVIII. First Council of Toledo.
XLIX. Death of St. Martin.
L. Origen translated by Ruffinus.
LI. St. Jerome writes against Ruffinus.
LII. Ruffinus condemned at Rome.

ECCLESIASTICAL HISTORY.

BOOK XX.

I.

Retreat of St. Arsenius.

? Vit. Patr. 3. c. 37.

3 Simeon Metaphr.

Jul. 19.

c. 2, 3.

A. D. 395. AFTER the death of Theodosius, his two sons, according to his appointment', divided the empire. Arcadius, who was twenty years old, reigned in the East, and Honorius, who was only 1 Supr. bk. ten, in the West. They had been brought up under St. Ar19. ch. 58. senius, who was their surety at their Baptism, and was chosen both to form their habits and to instruct them, there being at that time no distinction between these two offices. He was a Roman3 by birth, and a man skilled both in divine [A.D.900.] and human learning, and solidly virtuous. He was in ap. Surium. Deacon's orders, and, with his sister, was leading a retired life at Rome, when the Emperor Theodosius, wanting a person p. 250. Vide to whom he might entrust the care of his children, wrote for this purpose to the Emperor Gratian. Gratian applied to the Pope, who recommended Arsenius. He was, consequently, sent to Constantinople, where he was kindly received by Theodosius, who advanced him to the rank of a senator, and wished him to be regarded as the father of his children'. On coming one day to their study, he found them sitting while Arsenius taught them, standing. Being much displeased at this, he deprived them of the marks of their dignity, and obliged Arsenius to sit down.

[Tom. 4.

Cave. Hist.
Litter.]

[Vide Ja

nuar. 20. tom. 1.

p. 484.]

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c. 5.

c. 6.

⚫ c. 7.

7 c. 8.
[p. 253.]

Arsenius always preserved a longing for a solitary life, which the cares of his employment, and the incumbrances of a large fortune, made him desire the more ardently, being altogether unambitious of distinctions. At length an opportunity offered itself". Arcadius having committed a great fault, Arsenius proceeded to the most severe correction, namely, the rod. The young prince was so exasperated, that he charged one of the officers of his guards to rid him of Arsenius at any rate. The officer, feeling respect for Arsenius, and fearing to disoblige the Emperor, disclosed to Arsenius the prince's anger, and advised him to retire secretly from the

1

Patr. ap.

Græc.

palace, assuring him that there was no other chance of safety. A. D. 395. Arsenius had recourse to prayer, in order to know the will of GOD, and heard a voice, saying: "Arsenius', fly from men, Apoph. "and thou shalt be safe." He obeyed this command without Coteler. delay, and going on board a vessel, sailed to Alexandria, and Monum. from thence proceeded to the desert of Scetis, where he em- tom. 1. p. 353. § 1. braced the monastic life. On coming there, he renewed his prayers to GoD, to instruct him in the way of salvation, and again heard a voice', which said: "Arsenius, fly, be silent, § 2. "be quiet; these are the sources of innocence."

2

['Bingham, 7.2. 14.]

The Emperor Theodosius, much troubled at his withdraw- ['pita.] ing himself, caused search to be made for him in all the islands and deserts, but to no purpose. At length, after the Metaphr. death of Theodosius, Arcadius was informed of the place of 253.] c. 9. [p. his retreat. He wrote to him, commending himself to his prayers; confessed his wicked design against him, and begged his forgiveness, offering the disposal of all the tribute of Egypt, that he might distribute it to the monasteries, and to the poor, and earnestly requesting an answer from him. Arsenius could not prevail on himself to write, but sent him this answer by word of mouth: "God grant us all the pardon "of our sins; as to the distribution of money, this apper"taineth not to me, who am already dead to the world." At first he retained, without perceiving it himself, certain customs practised in the world; as for instance, when sitting, he would cross his legs or lay one foot upon his knee. But no one was willing, through the great respect felt towards him, to tell him of it directly. The Abbot, Pastor, made use of this stratagem: he agreed with another to put himself in the same posture at their assembly, in order to give him an occasion to reprove him: Pastor did so, and was rebuked for the impropriety, nor did he offer any thing in excuse. Arsenius perceived that the reproof was designed for him, and corrected himself according to the intention of the Fathers.

II.

Virtues of

senius.

In other respects, it was his eminent virtue only that distinguished him from the Monks of the community of Scetis. St. ArWhen he was at the court, none were more richly habited than he; but in the monastery, none more plainly. He em- § 4. ployed himself till noon in making mats of palm, and worked

6 Apoph.

1 § 41. 2 § 18.

§ 17.

§ 16.

σύναξε.

A. D. 395. with a handkerchief' in his bosom, to wipe off the tears which continually fell from his eyes, even to the day of his death. He changed the water in which he wetted his palm-leaves no oftener than once a year, contenting himself with filling it up from time to time. When the elders of the monastery asked him one day, why he did not change the fetid water? he answered, "I ought to be punished by this ill smell, for "the perfumes I used when I lived in the world." He used no more in his diet for the whole year3, than a small measure of corn called Thallis; of which they who came to see him, likewise partook. A present of figs was once made to the brethren of Scetis, of which, being but a trifle, they did not send him any, fearing to give him offence: on this he forbore [els The coming to church', saying: "You have excommunicated me, "not thinking me worthy to partake of the blessing which "GOD has sent you." They were all edified by his humility; and the Priest carried him some figs, and brought him to church with great joy. He used to watch all night, and when towards morning, nature forced him to close his eyes, he said to sleep: "Come thou evil servant;" and after having taken a little rest, he presently got up. He once desired two of the Monks, Alexander and Zoilus, to watch with him all night, and they could not perceive that he had slept at all, only towards morning [when they awoke] he breathed hard three times, as if he had been asleep, and even then they doubted whether he had not done it on purpose. On Saturday, in the evening, he went to prayers, turning his back to the sun, and remained thus with his hands lifted up to heaven, till the sun shone on his face. He used' to say, that one hour's sleep was enough for a Monk.

Cf. ch. 3. note b.]

6 § 14.

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7 § 43.

[ voordξαντα.]

§ 3.

1 § 15.

§ 36. [3 xaxá δριον.]

6

One day, being sick' at Scetis, the Priest carried him to church, and laid him on a bed3 made of the skins of beasts, with a pillow under his head. One of the Monks came to see him, and being scandalized at his lying so much at his ease, said: "Is this the Abbot Arsenius?" The Priest took him aside, and asked him what his employment had been in the village? The old man answered: "I was a shepherd." "And how did you live?" said the Priest. “With much pains and difficulty," replied he. "And now, how do you EXAí.] "fare in your cell?" "Much better," said he. Then the

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