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 in the imperial household, at whose request it was written and to whom it is dedicated. The writer describes Lausus as a very excellent person, employing his power for the glory of God and the good of the church, and devoting his leisure to self-improvement and study. Though the writer is credulous, his work is an honest and, except as regards supposed miraculous acts, trustworthy account of the mode of life of the solitaries of that age, and a faithful picture of the tone of religious thought then prevalent. It preserves many historical and biographical details which later writers have borrowed; Sozomen takes many anecdotes without acknowledgment. Socrates refers to Palladius as a leading authority on the lives of the solitaries, but is wrong in calling him a monk and stating that he lived soon after the death of Valens (H. E. iv. 23). The Historia Lausiaca was repeatedly printed in various Latin versions, from very early times, the first ed. appearing soon after the invention of printing. The latest and best authorities are E. Preuschen, Palladius and Rufinus (Giessen, 1897); C. Butler, The Lausiac History of Palladius (vol. i. critical intro. Camb. 1898; vol. ii. Gk. text with intro. and notes, 1904) in Texts and Studies; see also C. H. Turner, ''The Lausiac Hist. of Pallad. in Jnl. of Theol. Stud.'' 1905, vi. p. 321.

The question whether the Dialogue with Theodore the Deacon is correctly assigned to Palladius of Helenopolis has been much debated. It is essentially a literary composition, the characters and framework being alike fictitious. It was undoubtedly written by one who took an active part in the events he describes. No one corresponds so closely in all respects to the ideal presented by the narration as Palladius of Helenopolis, nor is there any really weighty objection to his authorship. For the closing days of Chrysostom's episcopate it is, with all its faults, simply priceless. Tillem. ''Mém. Eccl.'' t. xi. pp. 500–530, pp. 638–646; Cave, ''Hist. Lit. t. i. p. 376; Du Pin, Auteurs eccl.'' t. iii. p. 296; Cotelerius, ''Eccl. Graec. Monum.'' t. iii. p. 563.

[E.V.]

Palladius (11), July 6, the first bp. sent to Ireland and the immediate predecessor of St. Patrick. Facts known about him are few, though legends are numerous. His birthplace is placed by some in England, by others in Gaul or Italy; some even make him a Greek (see Ussher, Eccles. Britann. Antiq. t. vi. c. xvi. of Elrington's ed.). His ecclesiastical position has also been disputed. He seems to have been an influential man in the earlier part of the 5th cent., as Prosper of Aquitaine, a contemporary, mentions him twice, affording the only real record. of his life which we possess. Under 429 Prosper writes in his Chronicle: "By the instrumentality of the deacon Palladius, pope Celestinus sends Germanus, bp. of Auxerre, in his own stead, to displace the heretics and direct the Britons to the Catholic faith." Prosper's words under 431 are, "Ad Scotos in Christum credentes ordinatur a Papa Celestino Palladius et primus Episcopus mittitur." This mission of Palladius is referred to in the Book of Armagh, where Tirechan (Analect. Boll. t. ii. p. 67), or more probably some writer towards 900, calls him Patricius as his second name. Rev. J. F. Shearman, in his Loco Patriciana, p. 25 (Dubl. 1879), has discussed with vast resources of legendary lore the different localities in Wicklow and Kildare where Palladius is said to have preached and built churches, but his authorities have little historical value, being specially the Four Masters and Jocelyn. His work contains, however, much interesting matter for students of Irish ecclesiastical history and antiquities, its accuracy being guaranteed by his extensive knowledge of the localities.

[G.T.S.]

Pammachius, a Roman senator of the Furian family (Hieron. Ep. lxvi. 6, ed. Vall.), cousin to Marcella (ib. xlix. 4), and said by Palladius (Hist. Laus. c. 122) to have been related to Melania. He was a friend of Jerome, Paulinus, and afterwards Augustine. He was a fellow-student of Jerome at Rome (Ep. xlviii. 1), but apparently not specially connected with church affairs in early life. During Jerome's stay in Rome in 382–385 they probably met, since in 385 Pammachius married Paulina, the daughter of Paula who went with Jerome to Palestine. Pammachius was learned, able, and eloquent (Ep. lxxvii. 1; xlix. 3). After his marriage, he seems to have occupied himself much with scriptural studies and church life. The controversy relating to Jovinian interested him, and he is thought to have been one of those who procured the condemnation of Jovinian from pope Siricius (Tillem. x. 568). But Jerome's books against Jovinian (pub. in 392) appeared to Pammachius to be too violent. He bought up the copies and wrote to Jerome asking him to moderate his language. Jerome refused, but thanked Pammachius for his interest, hailed him as a well-wisher and defender, and promised to keep him informed of his future writings (Epp. xlviii., xlix.). Thenceforth their intercourse was constant.

Pammachius is said by Jerome (xlix. 4) to have been designated for the sacerdotium at this time by the whole city of Rome and the pontiff. But he was never ordained. His growing convictions and those of his wife, the fact that all his children died at birth and that his wife died in childbirth ( 397, see Hieron. Ep. lxvi., addressed to him 2 years later), led him to take monastic vows. He, however, still appeared among the senators in their purple in the dark dress of a monk (ib. lxvi. 6). He showed his change of life by munificent gifts and a great entertainment to the poor (Paulinus, Ep. xiii. 11; see also Pall. Hist. Laus. 122). With Fabiola he erected a hospital at Portus, which became world-famous (Hieron. Ep. lxvi. 11).

At the commencement of the Origenistic controversy, Jerome wrote (in 35) to Pammachius his letter ''de Opt. Genere Interpretandi (Ep.'' lvii. ed. Vall.). On Rufinus coming to Rome Pammachius, with Oceanus and Marcella, watched his actions in Jerome's interest, and on his publication of a translation of Origen's Περὶ Ἀρχῶν wrote to Jerome to request a full translation of the work (Epp. lxxxiii., lxxxiv). These friends also procured the condemnation of Origenism by pope Anastasius in 401, and to them Jerome's apology against Rufinus was addressed, and the book ''cont. Joannem Hierosol.'' During the Donatist schism in Africa Pammachius, who had