Page:Dictionary of Christian Biography and Literature (1911).djvu/510

 choice of residence had been a wise one, both strategically and for his own comfort.

The anti-pagan legislation of 399–400 prepared for the consummating decree of confiscation in 408. T. C. XVI. x. 15 prohibited sacrifice, but restrained the destruction of temples, as monumental public works. In July there was an edict (c. 16) for the destruction of rural temples ("sine turba ac tumultu"). Some concession was found necessary, for, in Sept., Tit. x. 17 allowed the usual civic festivals and days of enjoyment ("festoset communem laetitiam"), but strictly without sacrifice. This is commented on by Gibbon in his 23rd chap., on the "Decay of Paganism," vol. iii. p. 16, where he points out how offerings of produce without sacrifice might be used, and the various evasions by which absolutely pagan celebration might elude Christian rule. Such usages might remain for ages, and be carried bodily into Christian country life by popular custom. This is matter of historical experience in all countries; and the May or Beltane, and other strange rites of the Teutonic races, bear witness to it in our own day. There was a final injunction this year (c. 18) against destroying temples, if sacrifices in them had been thoroughly discontinued. XVI. v. 35 was a severe edict against the Manicheans and their harbourers in Africa (June). In July (c. 36) the Eunomians were released from intestacy and allowed freedom of movement. Their meetings were still forbidden and their profane mysteries made a capital offence. As the crudest form of Arianism, this heresy seems to have specially vexed Honorius and his advisers. An edict (de Religione, XVI. xi. 1) gave bishops a claim to special authority in causes involving religious questions. "Quoties de religione agitur episcopos convenit agitare." Ecclesiastics were to find substitutes in the curiae, appeals being allowed (XI. xxx. 58, 59).

In 400 the games were forbidden during Lent and the week before Easter, also on Christmas Day and Epiphany. Civic banishment and exclusion from society was decreed on bishops and clergy deprived or degraded by their fellow-clergy for seditious conduct (XVI. ii. 35). Sons of priests were not to be forced into the ministry (XII. i. 166).

The single edict of 401 on ecclesiastical matters, addressed to Pompeianus, proconsul of Africa, excepted bishops and clergy actively employed in sacred duties from the "auraria pensio," apparently (see Brissonus, Dict.) a tax on commercial men.

In 404 there were 14 decrees, chiefly on religious matters. Of XVI. viii. 15, 16, 17, de Judaeis, 15 renews the general privileges of their patriarchs; 16 deprives or exempts Samaritans from military responsibilities; 17 withdraws the prohibition of 400 as to collections in the synagogues. XVI. ii. (37 Aug.) releases from prison various clerical persons concerned in popular tumults in Constantinople, but expels them, with all other foreign bishops and clergy, from the city. XVI. iv. 4, 5 (De his qui super Religione contendunt) coerces "the orthodox, who now forsake the holy churches, and assemble elsewhere ('alio convenire conantur'), and venture to dissent from the religion of Acacius, Theophilus, and Porphyrius," now dominant in Constantinople—Nov. Tillemont considers that all these edicts refer to the tumults which took place in 404 on the persecution of St. Chrysostom, except that which refers to officials, issued in Jan. The saint was not exiled till June.

There were 5 religious decrees out of 18 in 405. Two related to the Manichean and Donatist heresies, former statutes being put in force or threatened: "Una sit catholica veneratio, una Salus sit, Trinitatis par sibique congruens Sanctitas expetatur." XVI. vi. 3, 14 were against the repetition of baptism; which some persons seem to have thought might be repeated not only after heresy, but for forgiveness of repeated sins. Persons guilty of rebaptizing others were deprived of all their property, which was, however, secured to their heirs if orthodox. The contumacious were threatened with loss of all civil rights, and there was a heavy fine for connivance.

The irruption of the pagan and ferocious Radagaisus is dated by Gibbon 406, by Tillemont 405. He had to capitulate and was beheaded, and so many of his Germans were sold as slaves that their price fell to a single gold piece. After this invasion and in his desperate circumstances as the last general of Italy's last army, Stilicho apparently turned towards his worthiest enemy and felt the necessity of making terms with Alaric. Stilicho was slain at Ravenna Aug. 23, 408.

Alaric now (Oct. 408) crossed the Alps on pretence of a large claim of money. Honorius fled to Ravenna, and Alaxic besieged Rome for the first time, but accepted a large ransom in 409 and withdrew into Tuscany. He renewed the siege in the same year, and Rome submitted. Attalus was proclaimed emperor by him. In 410 the capture and sack of Rome followed. Alaric died before the end of the year, and in 412 the Goths under Adolf withdrew into Gaul, where Adolf remained until driven into Spain about 3 years after.

407, 408. T .C. XVI. v. 40, 41 included the Manichean, Phrygian, and Priscillianist sects in the liabilities of the Donatists, i.e. loss of rights of property and succession, gift, sale, contract, will, and right to restrain orthodox slaves from worship. Heresy was expressly made a public offence, because crimen in religione divina in omnium fertur injuriam, but by c. 41 simple "confessio" or acknowledgment of error and return to orthodox service sufficed for restoration to all rights, and Honorius shewed genuine anxiety to recall his people to the right path on easy terms. XVI. ii. 38 enacted clerical immunities for Africa.

In 408, XVI. viii. 18 stated that at the feast of Purim ("Aman ad recordationem") the Jews were accustomed to burn or insult the cross. This was to cease, their other ceremonies were "infra contemptum Christianae legis," and might continue. There were 6 statutes on heretics and pagans—XVI. v. 42–45, with XVI. x. 19, and V. xiv. 7—and XVI. ii. 36, de Episcopis. Enemies to the Catholic faith were forbidden to serve in the emperor's palace guard. All statutes against Donatists, Manicheans, and Priscillianists were to be fully enforced, and a new sect called Caelicolae were, with them, to be deprived of all buildings for public assemblage. Donatists who had not yet con-