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 fessed their heresy, but only withdrawn from Catholic service ("saevae religionis obtentu") were included. Certain Jews and Donatists had insulted the Sacraments, and were to be punished; illegal assemblage for heretical worship was again prohibited. XVI. ii. 39 provided that a degraded cleric who had renounced clerical office should be at once made a curialis and forbidden to resume his orders.

409. De Haereticis, XVI. v. 46, Jan., 47, June. Two edicts to enforce laws on Jews, Gentiles, or pagans, and heretics. Tillemont says that the death of Stilicho caused a general outbreak of heretics, the Donatists of Africa in particular asserting that his laws against them were now abrogated. Two edicts in March and July forbad amusements ("voluptates") on Sunday and exempted Jews from public calls on their Sabbath (II. viii. 25, 26).

In 410 there were 4 decrees (out of 19) on heresy. The Montanists, Priscillianists, and others were forbidden military service, and other means of exemption from curial burdens (XVI. v. 48). To the intestacy of the Eunomians was added the reversion of bequests to the fisc, if no orthodox heir survive; c. 51 altogether abrogated a former imperial oraculum or rescript, by which certain heretics had been allowed to meet in secret. XVI. xi. 3 confirmed all existing religious statutes.

411, 412. XVI. v. 52, Jan. Heavy fines, or total confiscation of property, on obstinate Donatists. Pressure was to be exercised by masters on their slaves, and by the local authorities on coloni. Heretical clergy banished from Africa (c. 53). Jovinian and others, his followers, to be corporally punished and banished to island of Boas, on coast of Dalmatia. XVI. ii. 40, 41, de Episcopis. Church properties exempted from fugatio (a kind of land-tax by acreage, Brisson), also from repairs of public roads and bridges. By c. 41 clergy were to be tried only before their bishops and unnecessary scandal avoided by only bringing accusations which could be definitely proved. For perfect tolerance towards the Jews, XVI. viii. 20, 21.

In 418 Wallia and his Visigoths were settled in the S.W. of France with Toulouse for their capital. Britain was entirely lost, and the Armoricans were maintaining themselves in independence. A fresh revolt under another Maximus seems not to have been suppressed till 422. Wallia, however, acted in Spain as a feudal ally of the empire, won a succession of victories over the Alani, Vandals, and Suevi, and restored great part of the peninsula to Honorius, who is said by Prosper's Chronicle to have entered Rome in triumph a second time. The Burgundians occupied the two provinces which still bear their name, and the Franks were settled on the Rhine. All continued to acknowledge the title of Honorius, and to hold titles from the empire; and all accepted the civil law and magistracy of Rome. Honorius himself had confirmed the independence of Britain and Armorica c. 410, and died of dropsy in his 40th year (423), Aug. 27.

His later legislation has little historical interest, but the enactments on paganism and heresy from 413 to 423 were as follows: Two against repetition of baptism, 413; two against Donatists, v. 54, 55. These comprise (XVI. vi. 6, 7) the settlement effected by Marcellinus on Honorius's part at Carthage, between the orthodox and the Donatists, which, Tillemont says, brought the heresy to an end. Against any public assemblage for heretical purposes, v. 56. By v. 57 Montanist congregations were forbidden; their clergy to be banished if they attempted to ordain others. Harbourers to be deprived of the house or property where the heretic remained. Their places of meeting, if any were left standing, to be the property of the church. By c. 58 houses of Eunomian clergy were confiscated to the fisc; or any in which second baptism has been administered. Their clergy were exiled, and they were again deprived of testamentary and military rights. All these, except the last, were addressed to Africa. By III. xii. 4 marriage with a deceased wife's sister or husband's brother was forbidden. XVI. x. 20. All pagan priests were required to return to their native place. Confiscation to the church or the emperor of lands and grounds used for pagan purposes. To become a pagan was now a capital offence. In 416 Gentiles, or persons guilty of participation in pagan rites, were excluded from the army and from official or judicial positions. In 423 Honorius renewed all his edicts against heresy, with special mention of Manicheans, Phrygians, Priscillianists, Arians, Macedonians, Eunomians, Novatianists, and Sabbatiani. XVI. v. 59, 60. He was able to say that he believed there were very few pagans remaining, and so far his persecution may seem to have been successful, as with the Donatists and others. Other and more powerful causes were at work, and error and idolatry were taking other forms. The remarkable statute (XVI. x. 22 and 23) ran thus: "Paganos, si qui supersunt, quanquam jam nullos esse credamus, promulgatorum legum jam dudum praescripta compescant." The next (c. 23) stated that pagans caught in acts of idolatrous ceremonial ought to be capitally punished, but are only subject to loss of property and exile. He denounced the same sentence in c. 24 on Manicheans and Pepuzitae, who were worse than all other heretics, saying, "quod in venerabili die Paschatis ab omnibus dissentiant." He ended with a strong caution against any violence on Christian pretences to pagans or Jews leading quiet and legal lives, with penalty of triple or fourfold f restitution. Two more decrees this year restored all fabrics taken from the Jews, even for church purposes; or, in case the holy mysteries had been celebrated in such buildings, equal accommodation should be provided for the former holders.

Honorius possessed no character except a timid docility, but with some natural goodness of heart or gentleness, otherwise he could not have continued to reign so disastrously for 28 years. It must be remembered, in excuse of his coercive action, that persecution was no invention of his or Theodosius's, but an inheritance of the empire. Such questions as the expediency or the possibility of perfect toleration, the limits of pressure or coercion, and what body in the state is to exercise it, have been debated in theory and hewn out in practice, from the beginnings of