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202 time in Bangor and affiliated houses. He was a native of Mourne, now Magheramorne, in the co. of Antrim, and on the shore of Lough Larne. He was probably born A.D. 517 (Reeves). After teaching for some years he founded in 558 his great monastery at Bangor, in the Ards of Ulster and co. of Down. Hither multitudes flocked from all quarters, and for it and kindred institutions he drew up a Rule which was considered one of the chief ones of Ireland. His most noted disciples at Bangor were Cormac, son of Diarmaid and king of South Leinster, who in his old age abdicated and became a monk, as is related in the Life of St. Fintan; and St. Columbanus, abbot of Luxeuil and Bobbio. [ Dictionary of Christian Biography and Literature to the End of the Sixth Century/Columbanus, abbat of Luxeuil and Bobbio.] After ruling the monastery of Bangor and its dependencies for "10 days, 3 months and 50 years," as the calendars say, but about 44 years according to computation, St. Comgall died at Bangor on May 10, A.D. 602, aged 85, having received his viaticum from St. Fiachra (Feb. 8) of Congbail. He is justly reckoned among the Fathers of the Irish church. He was buried at Bangor. See further Lanigan, ''Eccl. Hist. Ir.'' ii. c. 10; Reeves, Adamnan, pass. and ''Eccl. Ant. pass.; Ussher, Eccl. Ant.'' cc. 13‒17, wks. v. vi., Ind. Chr. A.D. 456, 516; Bp. Forbes, ''Kal. Scott. Saints'', 108‒110. His dedications in Scotland were at Durris, Kincardineshire, and possibly Dercongal, or Drumcongal, now Holywood, in Galloway (Forbes, u.s.). [J.G.]  Commodianus, the author of two Latin poems, Instructiones adversus Gentium Deos pro Christiana Disciplina, and Carmen Apologeticum adversus Judaeos et Gentes. His Instructions are included "inter apocrypha" in a synodal decree of Gelasius (Concil. tom. iv.), probably because of certain heterodox statements respecting Antichrist, the Millennium, and the First Resurrection. In what age he lived has been much disputed. Internal evidence in the poem shews that the author lived in days of persecution. The style of the Instructions points to the age of Cyprian, with whose works they have more than once been edited. There is an allusion to the Novatian Schism (§ xlvii. ad fin.), and the language of § lii. seems to be aimed against the "Thurificati" and "Libellatici" of the 3rd cent. In § lxvi. 12 a "subdola pax" is mentioned, which Cave refers to the temporary quiet enjoyed by the Christians under Gallienus, after the Decian and before the Aurelian persecution. Other expressions (e.g. agonia propinqua, § liii. 10) clearly point to the expectation of fresh suffering. But the most important passage as affecting the date of the poem is one in which the author upbraids the Gentiles for perseverance in unbelief, though Christianity has prevailed for 200 years (§ vi. 2), and this, which, singularly enough, seems to have escaped the notice of the earlier critics, must be held to fix the date of Commodian as approximately A.D. 250. The barbarity of his style, and the peculiarity of certain words (e.g. Zabulo, Zacones), led Rigault to infer that he was of African extraction. He applies to himself the epithet "Gazaeus," but this probably refers to his dependence upon the treasury of the church (gazophylacium) for support, and not to any connexion with Gaza. Originally a heathen (Instruct. Praef. 5, § xxvi. 24), he was converted by the perusal of the Scriptures (Praef. 6), and if the words "Explicit tractatus sancti Episcopi . . ." discovered on the MS. of the Carmen Apologeticum by Pitra, may be taken to refer to the author of the poem, who, from internal evidence, is conclusively proved to have been Commodian, it would seem that he ultimately became a bishop.

His works (a trans. of which is given in the Ante-Nicene Lib.), though utterly valueless as literature, are of considerable interest in the history of the Latin language as showing that the change had already commenced which resulted in the formation of the Romance languages.

The Instructions are in Migne's ''Patr. Lat. vol. v.; the Apology in Pitra's Spicilegium Solismense'', vol. i. [E.M.Y.]  Commodus, A.D. 180‒193. The monstrous vices of this degenerate son of Marcus Aurelius brought at least one counterbalancing advantage. The persecutions of his father's reign ceased for a time in his. The popular feeling against the Christians, though it still continued, was no longer heightened and directed by the action of the Imperial government, and the result was a marked increase of numbers. Many rich and noble, with their households and kindred, professed themselves Christians (Eus. H. E. v. 21), even in the emperor's palace, but it is uncertain whether they were officers, freedmen, or slaves (Iren. adv. Haer. iv. 30). Marcia, the favourite mistress of the emperor, is said by Dio Cassius (Ixxii. 4) or Xiphilinus writing in his name, to have used her influence with Commodus in their favour and to have done them much good service. The strange history of Dictionary of Christian Biography and Literature to the End of the Sixth Century/Callistus (1), pope in the Refutation of all Heresies attributed to Hippolytus (ix. 6) throws fresh light on Marcia's connexion with the Christian church at Rome. The epithet by which he describes her as a "God-loving woman" may be, as Dr. Wordsworth suggested, ironical; but it is clear that she was in frequent communication with the officers of the church. Callistus had been brought before Fuscianus, the city prefect, charged with disturbing a synagogue of the Jews, and was sentenced to hard labour in the mines of Sardinia. Marcia sent for Victor, a bishop of the church, asked what Christians were suffering for their faith in Sardinia, and obtained from Commodus an order of release. The order was given to an eunuch, Hyacinthus, who carried it to Sardinia, and obtained the liberation of Callistus and others, alleging his own influence with Marcia as his warrant, though the name of Callistus had not been included in the list. The narrative clearly implies that Hyacinthus was a Christian.

Thus some Christians had, as such, been condemned to exile; and persecutions, though less frequent, had not altogether ceased. One sufferer of the time takes his place in the list of martyrs. Apollonius, a Roman citizen of distinction, perhaps a senator, of high repute for philosophical culture, was accused before Perennius, the prefect of the city, by one of his own slaves. In accordance with an imperial edict sentencing informers, in such cases, to death even when the accused was found guilty, the slave had his legs broken. 