0' (Sophron. in Prat. Spirit.)" Dict. Christ. Ant. s. v.
45 By the Constitution of Constantine the supreme military command was given to a "Magister equitum" and a "Magister peditum." Under them were a number of "Duces" and "Comites," Dukes and Counts, with territorial titles.
46 Ammianus Marcellinus (XXII. 11) says, "Artemius ex duce Aegypti, Alexandrinis urgentibus, atrocium criminum mole, supplicio capitall multatus est."
47 Psalm cxv. 4.
48 Psalm cxv. 8.
49 Psalm lxvii. 1.
50 Cf. Eph. v. 19.
51 Bp. Wordsworth (Dict. Chris. Biog. iii, 500) is in favour of the letter (Ep. 24, Ed. Didot 350) in which Julian desires the prayers of the Creator and professes a wish to rebuild and inhabit Jerusalem with them after his return from the Persian war and there give glory to the Supreme Being. It is addressed to his "brother Julus, the very venerable patriarch."
52 This is the motive ascribed by the Arian Philostorgius (vii. 9).
53 "The curious statement that crosses were imprinted on the bodies anti clothes of persons present, is illustrated in the original edition of Newman's Essay (clxxxii.)" (i.e. on ecclesiastical miracles) "by some parallel instances quoted by Warburton from Casaubon and from Boyle. Such crosses, or cross-like impressions, are said to have followed not only a thunderstorm, but also an eruption of Vesuvius these crosses were seen on linen garments, as shirt sleeves, women's aprons, that had lain open to the air, and upon the exposed parts of sheets." "Chrysostom (Ed. Montfaucon, vol. v. 271, etc.) mentions `crosses imprinted upon garments,
0' as a sign that had occurred in his generation, close to the mention of the Temple of Apollo that was overthrown by a thunderbolt, and separated from the wonders in Palestine that he mentions subsequently." Dr. E. A. Abbott. Philomythus, 189.
54 This event "came like the vision of Constantine, at a critical epoch in the world's history. It was as the heathen poet has it, a `dignus vindice nodus.
0' All who were present or heard of the event at the time, thought, we may be sure, that it was a sign from God. As a miracle then it ranges beside those biblical miracles in which, at some critical moment, the forces of nature are seen to work strikingly for God's people or against their enemies. In the O. T. we have for example, the instances of the plagues of Egypt, the passage of the Red Sea and the drowning of Pharaoh's host, the crossing of the Jordan, the prolongation of sunlight" (? darkness. Vide "A misunderstood miracle" by the Rev. A. Smythe Palmer) "the destruction of Sennacherib's army; in the N. T. the stilling of the storm, and the earthquake and the darkness at the crucifixion." Bp. Wordsworth. Dict. Ch. Biog. ii. 513. To biblical instances may be added the defeat of Sisera anti the fall of Aphek. But, too, for "the forces of nature," when the Armada was scattered, or when the siege of Leyden was raised the course of modern history would have been changed. Cressy may also be cited.
On the evidence for this event as contrasted with the so-called ecclesiastical miracles, accepted and defended by the late Cardinal Newman, vide Dr. E. A. Abbott's Philomythus pp. 1 and 5 et seq. "There is better evidence for this than for any of the preceding miracles." "The real solid testimony is that of Ammianus Marcellinus (xxiii. 1). An impartial historian, who served under Julian in the Persian campaign, and who, twenty years afterwards, recorded the interruption of the building of the Temple by terrible bails of fire." "If Ammianus had lived nearer the time of the alleged incident, or had added a statement of the evidence on which he based his stories, the details might have been defended. As it is, the circumstances, while favouring belief in his veracity do not justify us in accepting anything more than the fact that the rebuilding of the Temple was generally believed to have been stopped by some supernatural fiery manifestation." "The rebuilding was probably stopped by a violent thunderstorm or thunderstorms."
55 This is probably the last occasion on which the moribund oracles were consulted by any one of importance. Of Delphi, the "navel of the earth" (Strabo ix. 505) in Phocis, Cicero had written some four centuries earlier "Cur isto modo jam oracula Delphi non eduntur, non modo nostra aetate, sed jam diu, ut nihil possit esse contemptius:" Div. ii. 57. Plutarch, who died about a.d. 120, wrote already "de defectu oraculorum.
The oracle of Apollo at Delos was consulted only in the summer months, as in the winter the god was supposed to beat Patara: so Virgil (iv. 143) writes
0' at the very moment when Domitian was being murdered at Rome (Dion Cass, 67. 18); and of Irenaeus at Rome hearing a voice as of a trumpet at the exact hour when Polycarp suffered at Smyrna proclaiming `Polycarp has been martyred
0' (Vid. Ep. Smyrn.). Bp. Lightfoot (Apostolic Fathers 1. 455) writes "The analogies of authenticated records of apparitions seen and voices heard at a distance at the moment of death have been too frequent in all ages to allow us to dismiss the story at once as a pure fiction." Such narratives at all events testify to a wide-spread belief.
0' (that is neither Christ nor Constantius) `did our city any harm
0' became a common saying (Misopogon p. 357). To the heathens themselves the enthusiastic form of religion to which Julian was devoted was little more than an unpleasant and somewhat vulgar anachronism. His cynic asceticism and dislike of the theatre and the circus was unpopular in a city particularly addicted to public spectacles. His superstition was equally unpalatable. The short, untidy, long-bearded man, marching pompously in procession on the tips of his toes, and swaying his shoulders from side to side, surrounded by a crowd of abandoned characters, such as formed the regular attendants upon many heathen festivals, appeared seriously to compromise the dignity of the empire. (Ammianus xxii. 14. 3. His words `stipatus mulierculis
0' etc. go far to justify Gregory's dhmosia taij pornaij proupine in Orat. v. 22. p. 161, and Chrysostom's more highly coloured description of the same sort of scene, for the accuracy of which he appeals to an eye witness still living, de S. Babyla in Fulianum §14. p. 667. The blood of countless victims flowed everywhere, but, to all appearance, served merely to gorge his foreign soldiery, especially the semi-barbarous Gauls, and the streets of Antioch were disturbed by their revels and by drunken parties carrying one another home to their barracks. (Amm. xxii. 12. 6.)" "More secret rumours were spread of horrid nocturnal sacrifices, and of the pursuits of those arts of necromancy from which the natural heathen conscience shrank only less than the Christians." "He discharged his spleen upon the general body of the citizens of Antioch by writing one of the most remarkable satires that has ever been published which he entitled the Misopogon. `He had been insulted,
0' says Gibbon, `by satire and libels; in his turn he composed under the title of The Enemy of the Beard, an ironical confession of his own faults, and a severe satire on the licentious and effeminate manners of Antioch. The imperial reply was publicly exposed before the gates of the palace, and the Misopogon still remains a singular monument of the resentment, the wit, the inhumanity, and the indiscretion of Julian. Gibbon, Chap. xxiv.
0' It is of course Julian's own philosophic beard that gives the title to the pamphlet." "This pamphlet was written in the seventh month of his sojourn at Antioch, probably the latter half of January." (1. c. 364.) Bp. J. Wordsworth in Dict. Ch. Biog. iii. 507., 509.
65 There seems to be an allusion to Caesar's passage of the Rubicon in 49 b.c.
66 His fleet, with the exception of a few vessels, was burned at Abuzatha, where he halted five days (Zos 3. 26).
67 The exclamation was differently reported. Sozomen vi. 2. says that some thought he lifted his hand to chicle the sun for failing to help him. It has been observed that the sound of nenikhkaj Galilaie and hpathkaj hlie would not be so dissimilar in Greek as in English. Ammianus Marcellinus (xxv. 3-9.) says that he lost all hope of recovery when he heard that the place where he lay was called Phrygia, for in Phrygia he had been told that he would die. So it befell with Cambyses at Ecbatana (Her. iii. 64), Alexander King of Epirus at the Acheron (Livy viii. 24) and Henry IV in the Jerusalem Chamber, when he asked "Doth any name particular belong unto this lodging where I first did swoon?" and on hearing that the chamber was called Jerusalem, remembered the old prediction that in Jerusalem he must die, and died.
68 The reading eusebeian for asebeian seems to keep up the irony.
69 hpatoskopia, or "inspection of the liver," was a recognized form of divination. cf. the Sept. of Ez. xxi. 21. "kai eperwthsai en toij gluptoij, kai hpatoskophsasqai" and Cic. de div. ii. 13. "Caput jecoris ex omni parte diligentissime considerant; si vero id non est inventum, nihil putant accidere potuisse tristius." Vide also Aesch. Pr. V. 503, and Paley's note.
70 "The residence of Julian at Antioch was a disappointment to himself, and disagreeable to almost all the inhabitants." "He had anticipated much more devotion on the part of the pagans, and much less force and resistance on that of the Christians than he discovered in reality. He was disgusted at finding that both parties regretted the previous reign. `Neither the Chi nor the Kappa