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 years and most fruitful in divisions (Milman, Lat. Christ. lib. iii. c. i.).

Leo was very active in church legislation. He made laws in 466 confirming the right of asylum to churches; in 468 forbidding any persons save Christians to act as advocates. In 469 he issued an edict against simoniacal contracts and one of almost puritan strictness upon the observance of Sunday. He forbade judicial proceedings on that day, and even the playing of lyre, harp, or other musical instrument (Chron. Pasch. 467, where the words of the edict are given). The same year he passed stern laws against paganism and issued a fresh edict in favour of hospitals. In 471 a law was published, apparently elicited by the troubles at Antioch, commanding monks not to leave their monasteries. When Isocasius, a philosopher and magistrate of Antioch, was forced by torture to accept baptism at Constantinople, the emperor seems to have personally superintended the deed (Joan. Malalas, Chronogr. lib. xiv.). Leo died Feb. 3, 474, aged 73, and was succeeded by his grandson Leo II. Evagr. H. E. lib. ii.; Procopii, ''de Bell. Bandal.''; Theoph. Chronogr.

[G.T.S.]

Leo (5) I., the Great, saint, bp. of Rome, 440–461. We know but little of him before his papacy. He himself and Prosper of Aquitaine call Rome his "patria" (Prosp. Chron., Patr. Lat. li. 599; Leo Mag. Ep. xxxi. 4, p. 85, Migne). His birth must have been about the last decade of the 4th cent. He is said (Vig. Taps. contra Eutych. lib. iv.) to have been baptized by Celestine; but if so, this must have been while Celestine was still a simple priest. There is no trace in his writings that his education comprised any study of pagan authors, and he was throughout life ignorant of Greek (Epp. cxxx. 3, p. 1258; cxiii. 4, p. 1194); but his elaborate style indicates considerable training in composition. In 418 we hear, in the letters of St. Augustine (Epp. cxci. cxciv. 1), of a certain acolyte Leo, the bearer of a letter from Sixtus, afterwards pope, to Aurelius of Carthage and apparently also of pope Zosimus's letter in condemnation of Pelagianism, addressed to Aurelius, St. Augustine, and the other African bishops. The mention of Sixtus, with whom Leo was afterwards connected, and the date of the occurrence, would lead us to identify this acolyte with Leo the Great. If so, it is interesting that he should have come in contact early in life with the greatest of Latin theologians. Under the pontificate of Celestine (422–432) he was a deacon, or (according to Gennadius, de Vir. Illus. 61) archdeacon of Rome. His important place in the church is shewn by two incidents. In 430 the treatise of Cassian, de Incarnatione, against the Nestorians, was written at Leo's exhortation, and. dedicated to him with every expression of respect (Cassian, de Incarn. Praef. Migne, Patr. Lat. i. p. 11). In 431, during the council of Ephesus, St. Cyril of Alexandria wrote to Leo against the ambitious design of juvenal of Jerusalem to obtain for his see the dignity of a patriarchate (Ep. cxix. 4., p. 1216). In 439 Leo, on the alert against the Pelagians, urged the pope to offer a vigilant resistance to the movements of Julian of Eclanum, who was seeking to obtain readmission to the church without any real recantation of his errors (Prosper, Chron., Patr. Lat. li. 598). Very soon after; Leo was sent on an important civil embassy to Gaul. The Western empire was in a condition of extreme weakness. Nominally governed by Placidia and her youthful son Valentinian III., the real power lay almost wholly in the hands of the general Aetius, at this moment engaged in a quarrel in Gaul with general Albinus. It is a sign of the important civil position held by Leo the deacon that he was chosen to endeavour to bring about a reconciliation (Prosper, Chron., Patr. Lat. li. p. 599). During his prolonged absence pope Sixtus died, and Leo was promptly elected, and an embassy sent to recall him to Rome. "More than forty days," says Prosper, "the Roman church was without a bishop, awaiting with wonderful peace and patience the arrival of the deacon Leo." He was consecrated Sept. 29, 440. The first of his extant works is a brief sermon on this occasion, de Natali Ipsius, in which he praises God and returns thanks to the people, asking their prayers for the success of his ministry. (For date of consecration see Ballerini's note, Patr. Lat. lv. 193; Tillem. xv. note 2 on St. Leo.)

It was a difficult and trying time. The Eastern empire was in its normal state of "premature decay," the Western empire was tottering to its fall. Africa was already a prey to Genseric and the Vandals. The devastation of the African church was well-nigh complete. The church at large was in evil case. Without, she was encompassed by the Arian powers; within the Manicheans, the Priscillianists, the Pelagians and the semi-Pelagians, were disturbing her peace; in the East Nestorianism was still rife. There was an extraordinary paucity of men capable of leading, whether in church or state. A man was needed capable of disciplining and consolidating Western Christendom, that it might present a firm front to the heretical barbarians and remain in unshaken consistency through that stormy period which links the ancient with the modern world. The church, preserving her identity, must give the framework for the society which was to be. That she might fulfil her function, large sacrifices must be made to the surpassing necessity for unity, solidity, and strength. Leo was the man for the post: lofty and severe in life and aims, rigid and stern in insisting on the rules of ecclesiastical discipline; gifted with an indomitable energy, courage, and perseverance, and a capacity for keeping his eye on many widely distant spheres of activity at once; inspired with an unhesitating acceptance and an admirable grasp of the dogmatic faith of the church, which he was prepared to press everywhere at all costs; finally, possessed with, and unceasingly acting upon, an overmastering sense of the indefeasible authority of the church of Rome as the divinely ordained centre of all church work and life, he stands out as the Christian representative of the imperial dignity and severity of old Rome, and is the true founder of the medieval papacy in all its magnificence of conception and uncompromising strength. His is a simple character, if regarded with