Page:Dictionary of Christian Biography and Literature (1911).djvu/417

 Aemiliana. John the deacon (op. cit. l. 4, c. 83) describes two pictures of him and his wife Silvia remaining to the writer's time (9th cent.) in the Atrium of St. Andrew's monastery, where they had been placed by St. Gregory himself, the founder of the monastery. Gordianus is represented as standing before a seated figure of St. Peter (who holds his right hand) and as clothed in a chestnut-coloured planeta over a dalmatic, and with caligae on his feet. Gordianus is designated "Regionarius," from which, as well as from his dress, Baronius supposes that he was one of the seven cardinal deacons of Rome, it having been not uncommon, he says, for married men, with the consent of their wives, to embrace clerical or monastic life. As to the dress, he adduces two of St. Gregory's epistles (Ep. 113, l. i. ind. 2, and Ep. 28, l. 7, ind. 1) to shew that the dalmatic and caligae were then part of the costume of Roman deacons. But the meaning of the title "regionarius" is uncertain. It occurs in St. Gregory's Ep. 5, l. 7, ind. 1, in Ep. 2 of pope Honorius I. (regionarius nostrae sedis); in Aimoinus, de Gestis Francorum, pt. 2, p. 247 (regionarius primae sedis); in ''Vit. Ludovici Pii'', ann. 835 (regionarius Romanae urbis); and in Anastasius, On Constantine (Theophanes regionarius). In two of these instances, those from Honorius and Aimoinus, the persons so designated are expressly said to be subdeacons. It seems to have denoted an office connected with the city of Rome and the apostolic see, but certainly not one confined to deacons. As to the dress, it is merely originally ordinary lay costume, the planeta, rather than the casula, having been worn by persons of rank. St. Gregory himself, in his portrait in the same monastery described by John the deacon, wears precisely the same dress, even to the colour of the planeta, only having the pallium over it, to mark his ecclesiastical rank.

[J.B—Y.]

Gratianus (5) (Flavius Gratianus Augustus), emperor 375–383, son of Valentinian, was born at Sirmium in 359 while his father was still an officer in the army. When Valentinian was chosen emperor by the soldiers in 364, Gratian was not five years old. On Aug. 24, 367, Valentinian, at Amiens, declared him "Augustus."

When Valentinian died in 375, the infant child of his second wife Justina (Valentinian II.) was proclaimed Augustus by his principal officers (Amm. xxx. 10), in reliance upon the youth and good nature of Gratian, who was at Trèves, and who recognized his young brother almost immediately. Justina fixed her court at Sirmium; and the Western empire was perhaps nominally divided between the two brothers, Gratian having Gaul, Spain, and Britain, and Valentinian, Italy, Illyricum, and Africa (Zos. iv. 19). But this division must have been simply nominal, as Gratian constantly acted in the latter provinces (see Tillem. Emp. v. p. 140, and cf. the laws quoted infra). For the first years of his reign, till the death of his uncle Valens, Gratian resided chiefly at Trèves, whence most of his laws are dated. His first acts were to punish with death some of the prominent instruments of the cruelties committed in the name of justice and discipline, which had disgraced his father's later years, especially the hated Maximinus. Another act, doubtless at the beginning of his reign, shewed his determination to break with paganism more effectually than his predecessors had done. This was his refusal of the robe of pontifex maximus, when it was brought to him according to custom by the pontifices; thinking (as the heathen historian tells us) that it was unlawful for a Christian (Zos. iv. 36). The title appears indeed to some extent on coins and inscriptions, but it is not easy to fix their date.

The Eastern empire was, meanwhile, in the hands of the incompetent Valens, in great danger from Goths. In 378 the Alamanni Lentienses passed the Rhine in great force and threatened the Western empire, but were heavily defeated by Gratian at Argentaria, near Colmar (Amm. xxxi. 10). This set him free to move towards the East; and at Sirmium he heard of the defeat of his uncle at Adrianople, Aug. 7, and of his ignoble death (ib. 11, 6; 12, 10). The situation was extremely critical for an emperor not 20 years of age. The barbarians were in motion on all the frontiers. The internal condition of the West was insecure, from the tacit antagonism between the two courts, and the East was now suddenly thrown upon his hands, as Valens had left no children. Gratian shewed his judgment by sending for the younger Theodosius, son of the late count Theodosius and about 13 years older than himself, who after his father's execution was living in retirement upon his estates in Spain (Victor, Ep. 72, 74, etc.; cf. Themist. Orat. 14, p. 183 ). Theodosius, loyal and fearless like his father, was at once entrusted with command of the troops as magister militum. His successes over the barbarians (probably Sarmatians) encouraged Gratian to appoint him emperor of the East with general applause (Theod. v. 5, 6).

Gratian returned from Sirmium by way of Aquileia and Milan, at which places he passed some parts of July and Aug. 379. He had previously been brought into contact with St. Ambrose, and had received from him the two first books of his treatise de Fide, intended specially to preserve him against Arianism. This teaching had its due effect; and he now addressed a letter to the bp. of Milan (see infra). St. Ambrose sent him two more books of his treatise, and probably had personal intercourse with him. Gratian then went on to his usual residence at Trèves, but during the following years resided much more frequently at and near Milan, especially in winter; his intercourse with St. Ambrose resulting in his confirmation in the Catholic faith. There was, however, another side to this practical neglect of the Gallic provinces. The Western provincials—never very contented—felt the absence of the imperial court. If Gratian had continued to reside at Trèves, the rebellion of Magnus Maximus might never have taken place, and certainly would not have grown so formidable.

The influence of St. Ambrose is shewn by the ecclesiastical laws (see infra), and in the removal of the altar of Victory from the senate-house at Rome in 381 (St. Ambr. Ep. 17, 5; Symm. Ep. 61, ad init. et ad finem). The heathen senators, though in the