Yet a reasonable doubt may be entertained, whether any stain of hereditary guilt could be derived from Arcadius to his successor. Eudoxia was a young and beautiful woman, who indulged her passions, and despised her husband; Count John enjoyed, at least, the familiar confidence of the empress; and the public named him as the real father of Theodosius the younger. 59 The birth of a son was accepted, however, by the pious husband, as an event the most fortunate and honorable to himself, to his family, and to the Eastern world: and the royal infant, by an unprecedented favor, was invested with the titles of Caesar and Augustus. In less than four years afterwards, Eudoxia, in the bloom of youth, was destroyed by the consequences of a miscarriage; and this untimely death confounded the prophecy of a holy bishop, 60 who, amidst the universal joy, had ventured to foretell, that she should behold the long and auspicious reign of her glorious son. The Catholics applauded the justice of Heaven, which avenged the persecution of St. Chrysostom; and perhaps the emperor was the only person who sincerely bewailed the loss of the haughty and rapacious Eudoxia. Such a domestic misfortune afflicted him more deeply than the public calamities of the East; 61 the licentious excursions, from Pontus to Palestine, of the Isaurian robbers, whose impunity accused the weakness of the government; and the earthquakes, the conflagrations, the famine, and the flights of locusts, 62 which the popular discontent was equally disposed to attribute to the incapacity of the monarch. At length, in the thirty-first year of his age, after a reign (if we may abuse that word) of thirteen years, three months, and fifteen days, Arcadius expired in the palace of Constantinople. It is impossible to delineate his character; since, in a period very copiously furnished with historical materials, it has not been possible to remark one action that properly belongs to the son of the great Theodosius.
The historian Procopius 63 has indeed illuminated the mind of the dying emperor with a ray of human prudence, or celestial wisdom. Arcadius considered, with anxious foresight, the helpless condition of his son Theodosius, who was no more than seven years of age, the dangerous factions of a minority, and the aspiring spirit of Jezdegerd, the Persian monarch. Instead of tempting the allegiance of an ambitious subject, by the participation of supreme power, he boldly appealed to the magnanimity of a king; and placed, by a solemn testament, the sceptre of the East in the hands of Jezdegerd himself. The royal guardian accepted and discharged this honorable trust with unexampled fidelity; and the infancy of Theodosius was protected by the arms and councils of Persia. Such is the singular narrative of Procopius; and his veracity is not disputed by Agathias, 64 while he presumes to dissent from his judgment, and to arraign the wisdom of a Christian emperor, who, so rashly, though so fortunately, committed his son and his dominions to the unknown faith of a stranger, a rival, and a heathen. At the distance of one hundred and fifty years, this political question might be debated in the court of Justinian; but a prudent historian will refuse to examine the propriety, till he has ascertained the truth, of the testament of Arcadius. As it stands without a parallel in the history of the world, we may justly require, that it should be attested by the positive and unanimous evidence of contemporaries. The strange novelty of the event, which excites our distrust, must have attracted their notice; and their universal silence annihilates the vain tradition of the succeeding age.
The maxims of Roman jurisprudence, if they could fairly be transferred from private property to public dominion, would have adjudged to the emperor Honorius the guardianship of his nephew, till he had attained, at least, the fourteenth year of his age. But the weakness of Honorius, and the calamities of his reign, disqualified him from prosecuting this natural claim; and such was the absolute separation of the two monarchies, both in interest and affection, that Constantinople would have obeyed, with less reluctance, the orders of the Persian, than those of the Italian, court. Under a prince whose weakness is disguised by the external signs of manhood and discretion, the most worthless favorites may secretly dispute the empire of the palace; and dictate to submissive provinces the commands of a master, whom they direct and despise. But the ministers of a child, who is incapable of arming them with the sanction of the royal name, must acquire and exercise an independent authority. The great officers of the state and army, who had been appointed before the death of Arcadius, formed an aristocracy, which might have inspired them with the idea of a free republic; and the government of the Eastern empire was fortunately assumed by the praefect Anthemius, 65 who obtained, by his superior abilities, a lasting ascendant over the minds of his equals. The safety of the young emperor proved the merit and integrity of Anthemius; and his prudent firmness sustained the force and reputation of an infant reign. Uldin, with a formidable host of Barbarians, was encamped in the heart of Thrace; he proudly rejected all terms of accommodation; and, pointing to the rising sun, declared to the Roman ambassadors, that the course of that planet should alone terminate the conquest of the Huns. But the desertion of his confederates, who were privately convinced of the justice and liberality of the Imperial ministers, obliged Uldin to repass the Danube: the tribe of the Scyrri, which composed his rear-guard, was almost extirpated; and many thousand captives were dispersed to cultivate, with servile labor, the fields of Asia. 66 In the midst of the public triumph, Constantinople was protected by a strong enclosure of new and more extensive walls; the same vigilant care was applied to restore the fortifications of the Illyrian cities; and a plan was judiciously conceived, which, in the space of seven years, would have secured the command of the Danube, by establishing on that river a perpetual fleet of two hundred and fifty armed vessels. 67
But the Romans had so long been accustomed to the authority of a monarch, that the first, even among the females, of the Imperial family, who displayed any courage or capacity, was permitted to ascend the vacant throne of Theodosius. His sister Pulcheria, 68 who was only two years older than himself, received, at the age of sixteen, the title of Augusta; and though her favor might be sometimes clouded by caprice or intrigue, she continued to govern the Eastern empire near forty years; during the long minority of her brother, and after his death, in her own name, and in the name of Marcian, her nominal husband. From a motive either of prudence or religion, she embraced a life of celibacy; and notwithstanding some aspersions on the chastity of Pulcheria, 69 this resolution, which she communicated to her sisters Arcadia and Marina, was celebrated by the Christian world, as the sublime effort of heroic piety. In the presence of the clergy and people, the three daughters of Arcadius 70 dedicated their virginity to God; and the obligation of their solemn vow was inscribed on a tablet of gold and gems; which they publicly offered in the great church of Constantinople. Their palace was converted into a monastery; and all males, except the guides of their conscience, the saints who had forgotten the distinction of sexes, were scrupulously excluded from the holy threshold. Pulcheria, her two sisters, and a chosen train of favorite damsels, formed a religious community: they denounced the vanity of dress; interrupted, by frequent fasts, their simple and frugal diet; allotted a portion of their time to works of embroidery; and devoted several hours of the day and night to the exercises of prayer and psalmody. The piety of a Christian virgin was adorned by the zeal and liberality of an empress. Ecclesiastical history describes the splendid churches, which were built at the expense of Pulcheria, in all the provinces of the East; her charitable foundations for the benefit of strangers and the poor; the ample donations which she assigned for the perpetual maintenance of monastic societies; and the active severity with which she labored to suppress the opposite heresies of Nestorius and Eutyches. Such virtues were supposed to deserve the peculiar favor of the Deity: and the relics of martyrs, as well as the knowledge of future events, were communicated in visions and revelations to the Imperial saint. 71 Yet the devotion of Pulcheria never diverted her indefatigable attention from temporal affairs; and she alone, among all the descendants of the great Theodosius, appears to have inherited any share of his manly spirit and abilities. The elegant and familiar use which she had acquired, both of the Greek and Latin languages, was readily applied to the various occasions of speaking or writing, on public business: her deliberations were maturely weighed; her actions were prompt and decisive; and, while she moved, without noise or ostentation, the wheel of government, she discreetly attributed to the genius of the emperor the long tranquillity of his reign. In the last years of his peaceful life, Europe was indeed afflicted by the arms of war; but the more extensive provinces of Asia still continued to enjoy a profound and permanent repose. Theodosius the younger was never reduced to the disgraceful necessity of encountering and punishing a rebellious subject: and since we cannot applaud the vigor, some praise may be due to the mildness and prosperity, of the administration of Pulcheria.
The Roman world was deeply interested in the education of its master. A regular course of study and exercise was judiciously instituted; of the military exercises of riding, and shooting with the bow; of the liberal studies of grammar, rhetoric, and philosophy: the most skilful masters of the East ambitiously solicited the attention of their royal pupil; and several noble youths were introduced into the palace, to animate his diligence by the emulation of friendship. Pulcheria alone discharged the important task of instructing her brother in the arts of government; but her precepts may countenance some suspicions of the extent of her capacity, or of the purity of her intentions. She taught him to maintain a grave and majestic deportment; to walk, to hold his robes, to seat himself on his throne, in a manner worthy of a great prince; to abstain from laughter; to listen with condescension; to return suitable answers; to assume, by turns, a serious or a placid countenance: in a word, to represent with grace and dignity the external figure of a Roman emperor. But Theodosius 72 was never excited to support the weight and glory of an illustrious name: and, instead of aspiring to support his ancestors, he degenerated (if we may presume to measure the degrees of incapacity) below the weakness of his father and his uncle. Arcadius and Honorius had been assisted by the guardian care of a parent, whose lessons were enforced by his authority and example. But the unfortunate prince, who is born in the purple, must remain a stranger to the voice of truth; and the son of Arcadius was condemned to pass his perpetual infancy encompassed only by a servile train of women and eunuchs. The ample leisure which he acquired by neglecting the essential duties of his high office, was filled by idle amusements and unprofitable studies. Hunting was the only active pursuit that could tempt him beyond the limits of the palace; but he most assiduously labored, sometimes by the light of a midnight lamp, in the mechanic occupations of painting and carving; and the elegance with which he transcribed religious books entitled the Roman emperor to the singular epithet of Calligraphes, or a fair writer. Separated from the world by an impenetrable veil, Theodosius trusted the persons whom he loved; he loved those who were accustomed to amuse and flatter his indolence; and as he never perused the papers that were presented for the royal signature, the acts of injustice the most repugnant to his character were frequently perpetrated in his name. The emperor himself was chaste, temperate, liberal, and merciful; but these qualities, which can only deserve the name of virtues when they are supported by courage and regulated by discretion, were seldom beneficial, and they sometimes proved mischievous, to mankind. His mind, enervated by a royal education, was oppressed and degraded by abject superstition: he fasted, he sung psalms, he blindly accepted the miracles and doctrines with which his faith was continually nourished. Theodosius devoutly worshipped the dead and living saints of the Catholic church; and he once refused to eat, till an insolent monk, who had cast an excommunication on his sovereign, condescended to heal the spiritual wound which he had inflicted. 73
The story of a fair and virtuous maiden, exalted from a private condition to the Imperial throne, might be deemed an incredible romance, if such a romance had not been verified in the marriage of Theodosius. The celebrated Athenais 74 was educated by her father Leontius in the religion and sciences of the Greeks; and so advantageous was the opinion which the Athenian philosopher entertained of his contemporaries, that he divided his patrimony between his two sons, bequeathing to his daughter a small legacy of one hundred pieces of gold, in the lively confidence that her beauty and merit would be a sufficient portion. The jealousy and avarice of her brothers soon compelled Athenais to seek a refuge at Constantinople; and, with some hopes, either of justice or favor, to throw herself at the feet of Pulcheria. That sagacious princess listened to her eloquent complaint; and secretly destined the daughter of the philosopher Leontius for the future wife of the emperor of the East, who had now attained the twentieth year of his age. She easily excited the curiosity of her brother, by an interesting picture of the charms of Athenais; large eyes, a well- proportioned nose, a fair complexion, golden locks, a slender person, a graceful demeanor, an understanding improved by study, and a virtue tried by distress. Theodosius, concealed behind a curtain in the apartment of his sister, was permitted to behold the Athenian virgin: the modest youth immediately declared his pure and honorable love; and the royal nuptials were celebrated amidst the acclamations of the capital and the provinces. Athenais, who was easily persuaded to renounce the errors of Paganism, received at her baptism the Christian name of Eudocia; but the cautious Pulcheria withheld the title of Augusta, till the wife of Theodosius had approved her fruitfulness by the birth of a daughter, who espoused, fifteen years afterwards, the emperor of the West. The brothers of Eudocia obeyed, with some anxiety, her Imperial summons; but as she could easily forgive their unfortunate unkindness, she indulged the tenderness, or perhaps the vanity, of a sister, by promoting them to the rank of consuls and praefects. In the luxury of the palace, she still cultivated those ingenuous arts which had contributed to her greatness; and wisely dedicated her talents to the honor of religion, and of her husband. Eudocia composed a poetical paraphrase of the first eight books of the Old Testament, and of the prophecies of Daniel and Zechariah; a cento of the verses of Homer, applied to the life and miracles of Christ, the legend of St. Cyprian, and a panegyric on the Persian victories of Theodosius; and her writings, which were applauded by a servile and superstitious age, have not been disdained by the candor of impartial criticism. 75 The fondness of the emperor was not abated by time and possession; and Eudocia, after the marriage of her daughter, was permitted to discharge her grateful vows by a solemn pilgrimage to Jerusalem. Her ostentatious progress through the East may seem inconsistent with the spirit of Christian humility; she pronounced, from a throne of gold and gems, an eloquent oration to the senate of Antioch, declared her royal intention of enlarging the walls of the city, bestowed a donative of two hundred pounds of gold to restore the public baths, and accepted the statues, which were decreed by the gratitude of Antioch. In the Holy Land, her alms and pious foundations exceeded the munificence of the great Helena, and though the public treasure might be impoverished by this excessive liberality, she enjoyed the conscious satisfaction of returning to Constantinople with the chains of St. Peter, the right arm of St. Stephen, and an undoubted picture of the Virgin, painted by St. Luke. 76 But this pilgrimage was the fatal term of the glories of Eudocia. Satiated with empty pomp, and unmindful, perhaps, of her obligations to Pulcheria, she ambitiously aspired to the government of the Eastern empire; the palace was distracted by female discord; but the victory was at last decided, by the superior ascendant of the sister of Theodosius. The execution of Paulinus, master of the offices, and the disgrace of Cyrus, Praetorian praefect of the East, convinced the public that the favor of Eudocia was insufficient to protect her most faithful friends; and the uncommon beauty of Paulinus encouraged the secret rumor, that his guilt was that of a successful lover. 77 As soon as the empress perceived that the affection of Theodosius was irretrievably lost, she requested the permission of retiring to the distant solitude of Jerusalem. She obtained her request; but the jealousy of Theodosius, or the vindictive spirit of Pulcheria, pursued her in her last retreat; and Saturninus, count of the domestics, was directed to punish with death two ecclesiastics, her most favored servants. Eudocia instantly revenged them by the assassination of the count; the furious passions which she indulged on this suspicious occasion, seemed to justify the severity of Theodosius; and the empress, ignominiously stripped of the honors of her rank, 78 was disgraced, perhaps unjustly, in the eyes of the world. The remainder of the life of Eudocia, about sixteen years, was spent in exile and devotion; and the approach of age, the death of Theodosius, the misfortunes of her only daughter, who was led a captive from Rome to Carthage, and the society of the Holy Monks of Palestine, insensibly confirmed the religious temper of her mind. After a full experience of the vicissitudes of human life, the daughter of the philosopher Leontius expired, at Jerusalem, in the sixty-seventh year of her age; protesting, with her dying breath, that she had never transgressed the bounds of innocence and friendship. 79
The gentle mind of Theodosius was never inflamed by the ambition of conquest, or military renown; and the slight alarm of a Persian war scarcely interrupted the tranquillity of the East. The motives of this war were just and honorable. In the last year of the reign of Jezdegerd, the supposed guardian of Theodosius, a bishop, who aspired to the crown of martyrdom, destroyed one of the fire-temples of Susa. 80 His zeal and obstinacy were revenged on his brethren: the Magi excited a cruel persecution; and the intolerant zeal of Jezdegerd was imitated by his son Varanes, or Bahram, who soon afterwards ascended the throne. Some Christian fugitives, who escaped to the Roman frontier, were sternly demanded, and generously refused; and the refusal, aggravated by commercial disputes, soon kindled a war between the rival monarchies. The mountains of Armenia, and the plains of Mesopotamia, were filled with hostile armies; but the operations of two successive campaigns were not productive of any decisive or memorable events. Some engagements were fought, some towns were besieged, with various and doubtful success: and if the Romans failed in their attempt to recover the long-lost possession of Nisibis, the Persians were repulsed from the walls of a Mesopotamian city, by the valor of a martial bishop, who pointed his thundering engine in the name of St. Thomas the Apostle. Yet the splendid victories which the incredible speed of the messenger Palladius repeatedly announced to the palace of Constantinople, were celebrated with festivals and panegyrics. From these panegyrics the historians 81 of the age might borrow their extraordinary, and, perhaps, fabulous tales; of the proud challenge of a Persian hero, who was entangled by the net, and despatched by the sword, of Areobindus the Goth; of the ten thousand Immortals, who were slain in the attack of the Roman camp; and of the hundred thousand Arabs, or Saracens, who were impelled by a panic terror to throw themselves headlong into the Euphrates. Such events may be disbelieved or disregarded; but the charity of a bishop, Acacius of Amida, whose name might have dignified the saintly calendar, shall not be lost in oblivion. Boldly declaring, that vases of gold and silver are useless to a God who neither eats nor drinks, the generous prelate sold the plate of the church of Amida; employed the price in the redemption of seven thousand Persian captives; supplied their wants with affectionate liberality; and dismissed them to their native country, to inform their king of the true spirit of the religion which he persecuted. The practice of benevolence in the midst of war must always tend to assuage the animosity of contending nations; and I wish to persuade myself, that Acacius contributed to the restoration of peace. In the conference which was held on the limits of the two empires, the Roman ambassadors degraded the personal character of their sovereign, by a vain attempt to magnify the extent of his power; when they seriously advised the Persians to prevent, by a timely accommodation, the wrath of a monarch, who was yet ignorant of this distant war. A truce of one hundred years was solemnly ratified; and although the revolutions of Armenia might threaten the public tranquillity, the essential conditions of this treaty were respected near fourscore years by the successors of Constantine and Artaxerxes.
Since the Roman and Parthian standards first encountered on the banks of the Euphrates, the kingdom of Armenia 82 was alternately oppressed by its formidable protectors; and in the course of this History, several events, which inclined the balance of peace and war, have been already related. A disgraceful treaty had resigned Armenia to the ambition of Sapor; and the scale of Persia appeared to preponderate. But the royal race of Arsaces impatiently submitted to the house of Sassan; the turbulent nobles asserted, or betrayed, their hereditary independence; and the nation was still attached to the Christian princes of Constantinople. In the beginning of the fifth century, Armenia was divided by the progress of war and faction; 83 and the unnatural division precipitated the downfall of that ancient monarchy. Chosroes, the Persian vassal, reigned over the Eastern and most extensive portion of the country; while the Western province acknowledged the jurisdiction of Arsaces, and the supremacy of the emperor Arcadius. *_0018 After the death of Arsaces, the Romans suppressed the regal government, and imposed on their allies the condition of subjects. The military command was delegated to the count of the Armenian frontier; the city of Theodosiopolis 84 was built and fortified in a strong situation, on a fertile and lofty ground, near the sources of the Euphrates; and the dependent territories were ruled by five satraps, whose dignity was marked by a peculiar habit of gold and purple. The less fortunate nobles, who lamented the loss of their king, and envied the honors of their equals, were provoked to negotiate their peace and pardon at the Persian court; and returning, with their followers, to the palace of Artaxata, acknowledged Chosroes !_0018 for their lawful sovereign. About thirty years afterwards, Artasires, the nephew and successor of Chosroes, fell under the displeasure of the haughty and capricious nobles of Armenia; and they unanimously desired a Persian governor in the room of an unworthy king. The answer of the archbishop Isaac, whose sanction they earnestly solicited, is expressive of the character of a superstitious people. He deplored the manifest and inexcusable vices of Artasires; and declared, that he should not hesitate to accuse him before the tribunal of a Christian emperor, who would punish, without destroying, the sinner. "Our king," continued Isaac, "is too much addicted to licentious pleasures, but he has been purified in the holy waters of baptism. He is a lover of women, but he does not adore the fire or the elements. He may deserve the reproach of lewdness, but he is an undoubted Catholic; and his faith is pure, though his manners are flagitious. I will never consent to abandon my sheep to the rage of devouring wolves; and you would soon repent your rash exchange of the infirmities of a believer, for the specious virtues of a heathen." 85 Exasperated by the firmness of Isaac, the factious nobles accused both the king and the archbishop as the secret adherents of the emperor; and absurdly rejoiced in the sentence of condemnation, which, after a partial hearing, was solemnly pronounced by Bahram himself. The descendants of Arsaces were degraded from the royal dignity, 86 which they had possessed above five hundred and sixty years; 87 and the dominions of the unfortunate Artasires, **_0018 under the new and significant appellation of Persarmenia, were reduced into the form of a province. This usurpation excited the jealousy of the Roman government; but the rising disputes were soon terminated by an amicable, though unequal, partition of the ancient kingdom of Armenia: ***_0018 and a territorial acquisition, which Augustus might have despised, reflected some lustre on the declining empire of the younger Theodosius.
59 Zosimus, l. v. p. 315. The chastity of an empress should not be impeached without producing a witness; but it is astonishing, that the witness should write and live under a prince whose legitimacy he dared to attack. We must suppose that his history was a party libel, privately read and circulated by the Pagans. Tillemont (Hist. des Empereurs, tom. v. p. 782) is not averse to brand the reputation of Eudoxia.
60 Porphyry of Gaza. His zeal was transported by the order which he had obtained for the destruction of eight Pagan temples of that city. See the curious details of his life, (Baronius, A.D. 401, No. 17 - 51,) originally written in Greek, or perhaps in Syriac, by a monk, one of his favorite deacons.
61 Philostorg. l. xi. c. 8, and Godefroy, Dissertat. p. 457.
62 Jerom (tom. vi. p. 73, 76) describes, in lively colors, the regular and destructive march of the locusts, which spread a dark cloud, between heaven and earth, over the land of Palestine. Seasonable winds scattered them, partly into the Dead Sea, and partly into the Mediterranean.
63 Procopius, de Bell. Persic. l. i. c. 2, p. 8, edit. Louvre.
64 Agathias, l. iv. p. 136, 137. Although he confesses the prevalence of the tradition, he asserts, that Procopius was the first who had committed it to writing. Tillemont (Hist. des Empereurs, tom. vi. p. 597) argues very sensibly on the merits of this fable. His criticism was not warped by any ecclesiastical authority: both Procopius and Agathias are half Pagans.
Note: See St Martin's article on Jezdegerd, in the Biographie Universelle de Michand. - M.
65 Socrates, l. vii. c. l. Anthemius was the grandson of Philip, one of the ministers of Constantius, and the grandfather of the emperor Anthemius. After his return from the Persian embassy, he was appointed consul and Praetorian praefect of the East, in the year 405 and held the praefecture about ten years. See his honors and praises in Godefroy, Cod. Theod. tom. vi. p. 350. Tillemont, Hist. des Emptom. vi. p. 1. &c.
66 Sozomen, l. ix. c. 5. He saw some Scyrri at work near Mount Olympus, in Bithynia, and cherished the vain hope that those captives were the last of the nation.
67 Cod. Theod. l. vii. tit. xvi. l. xv. tit. i. leg. 49.
68 Sozomen has filled three chapters with a magnificent panegyric of Pulcheria, (l. ix. c. 1, 2, 3;) and Tillemont (Memoires Eccles. tom. xv. p. 171 - 184) has dedicated a separate article to the honor of St. Pulcheria, virgin and empress.
Note: The heathen Eunapius gives a frightful picture of the venality and a justice of the court of Pulcheria. Fragm. Eunap. in Mai, ii. 293, in p. 97. - M.
69 Suidas, (Excerpta, p. 68, in Script. Byzant.) pretends, on the credit of the Nestorians, that Pulcheria was exasperated against their founder, because he censured her connection with the beautiful Paulinus, and her incest with her brother Theodosius.
70 See Ducange, Famil. Byzantin. p. 70. Flaccilla, the eldest daughter, either died before Arcadius, or, if she lived till the year 431, (Marcellin. Chron.,) some defect of mind or body must have excluded her from the honors of her rank.
71 She was admonished, by repeated dreams, of the place where the relics of the forty martyrs had been buried. The ground had successively belonged to the house and garden of a woman of Constantinople, to a monastery of Macedonian monks, and to a church of St. Thyrsus, erected by Caesarius, who was consul A.D. 397; and the memory of the relics was almost obliterated. Notwithstanding the charitable wishes of Dr. Jortin, (Remarks, tom. iv. p. 234,) it is not easy to acquit Pulcheria of some share in the pious fraud; which must have been transacted when she was more than five-and-thirty years of age.
72 There is a remarkable difference between the two ecclesiastical historians, who in general bear so close a resemblance. Sozomen (l. ix. c. 1) ascribes to Pulcheria the government of the empire, and the education of her brother, whom he scarcely condescends to praise. Socrates, though he affectedly disclaims all hopes of favor or fame, composes an elaborate panegyric on the emperor, and cautiously suppresses the merits of his sister, (l. vii. c. 22, 42.) Philostorgius (l. xii. c. 7) expresses the influence of Pulcheria in gentle and courtly language. Suidas (Excerpt. p. 53) gives a true character of Theodosius; and I have followed the example of Tillemont (tom. vi. p. 25) in borrowing some strokes from the modern Greeks.
73 Theodoret, l. v. c. 37. The bishop of Cyrrhus, one of the first men of his age for his learning and piety, applauds the obedience of Theodosius to the divine laws.
74 Socrates (l. vii. c. 21) mentions her name, (Athenais, the daughter of Leontius, an Athenian sophist,) her baptism, marriage, and poetical genius. The most ancient account of her history is in John Malala (part ii. p. 20, 21, edit. Venet. 1743) and in the Paschal Chronicle, (p. 311, 312.) Those authors had probably seen original pictures of the empress Eudocia. The modern Greeks, Zonaras, Cedrenus, &c., have displayed the love, rather than the talent of fiction. From Nicephorus, indeed, I have ventured to assume her age. The writer of a romance would not have imagined, that Athenais was near twenty eight years old when she inflamed the heart of a young emperor.
75 Socrates, l. vii. c. 21, Photius, p. 413 - 420. The Homeric cento is still extant, and has been repeatedly printed: but the claim of Eudocia to that insipid performance is disputed by the critics. See Fabricius, Biblioth. Graec. tom. i. p. 357. The Ionia, a miscellaneous dictionary of history and fable, was compiled by another empress of the name of Eudocia, who lived in the eleventh century: and the work is still extant in manuscript.
76 Baronius (Annal. Eccles. A.D. 438, 439) is copious and florid, but he is accused of placing the lies of different ages on the same level of authenticity.
77 In this short view of the disgrace of Eudocia, I have imitated the caution of Evagrius (l. i. c. 21) and Count Marcellinus, (in Chron A.D. 440 and 444.) The two authentic dates assigned by the latter, overturn a great part of the Greek fictions; and the celebrated story of the apple, &c., is fit only for the Arabian Nights, where something not very unlike it may be found.
78 Priscus, (in Excerpt. Legat. p. 69,) a contemporary, and a courtier, dryly mentions her Pagan and Christian names, without adding any title of honor or respect.
79 For the two pilgrimages of Eudocia, and her long residence at Jerusalem, her devotion, alms, &c., see Socrates (l. vii. c. 47) and Evagrius, (l. i. c. 21, 22.) The Paschal Chronicle may sometimes deserve regard; and in the domestic history of Antioch, John Malala becomes a writer of good authority. The Abbe Guenee, in a memoir on the fertility of Palestine, of which I have only seen an extract, calculates the gifts of Eudocia at 20,488 pounds of gold, above 800,000 pounds sterling.
80 Theodoret, l. v. c. 39 Tillemont. Mem. Eccles tom. xii. 356 - 364. Assemanni, Bibliot. Oriental. tom. iii. p. 396, tom. iv. p. 61. Theodoret blames the rashness of Abdas, but extols the constancy of his martyrdom. Yet I do not clearly understand the casuistry which prohibits our repairing the damage which we have unlawfully committed.
81 Socrates (l. vii. c. 18, 19, 20, 21) is the best author for the Persian war. We may likewise consult the three Chronicles, the Paschal and those of Marcellinus and Malala.
82 This account of the ruin and division of the kingdom of Armenia is taken from the third book of the Armenian history of Moses of Chorene. Deficient as he is in every qualification of a good historian, his local information, his passions, and his prejudices are strongly expressive of a native and contemporary. Procopius (de Edificiis, l. iii. c. 1, 5) relates the same facts in a very different manner; but I have extracted the circumstances the most probable in themselves, and the least inconsistent with Moses of Chorene.
83 The western Armenians used the Greek language and characters in their religious offices; but the use of that hostile tongue was prohibited by the Persians in the Eastern provinces, which were obliged to use the Syriac, till the invention of the Armenian letters by Mesrobes, in the beginning of the fifth century, and the subsequent version of the Bible into the Armenian language; an event which relaxed to the connection of the church and nation with Constantinople.
84 Moses Choren. l. iii. c. 59, p. 309, and p. 358. Procopius, de Edificiis, l. iii. c. 5. Theodosiopolis stands, or rather stood, about thirty-five miles to the east of Arzeroum, the modern capital of Turkish Armenia. See D'Anville, Geographie Ancienne, tom. ii. p. 99, 100.
*_0018 The division of Armenia, according to M. St. Martin, took place much earlier, A. C. 390. The Eastern or Persian division was four times as large as the Western or Roman. This partition took place during the reigns of Theodosius the First, and Varanes (Bahram) the Fourth. St. Martin, Sup. to Le Beau, iv. 429. This partition was but imperfectly accomplished, as both parts were afterwards reunited under Chosroes, who paid tribute both to the Roman emperor and to the Persian king. v. 439. - M.
!_0018 Chosroes, according to Procopius (who calls him Arsaces, the common name of the Armenian kings) and the Armenian writers, bequeathed to his two sons, to Tigranes the Persian, to Arsaces the Roman, division of Armenia, A. C. 416. With the assistance of the discontented nobles the Persian king placed his son Sapor on the throne of the Eastern division; the Western at the same time was united to the Roman empire, and called the Greater Armenia. It was then that Theodosiopolis was built. Sapor abandoned the throne of Armenia to assert his rights to that of Persia; he perished in the struggle, and after a period of anarchy, Bahram V., who had ascended the throne of Persia, placed the last native prince, Ardaschir, son of Bahram Schahpour, on the throne of the Persian division of Armenia. St. Martin, v. 506. This Ardaschir was the Artasires of Gibbon. The archbishop Isaac is called by the Armenians the Patriarch Schag. St. Martin, vi. 29. - M.
85 Moses Choren, l. iii. c. 63, p. 316. According to the institution of St. Gregory, the Apostle of Armenia, the archbishop was always of the royal family; a circumstance which, in some degree, corrected the influence of the sacerdotal character, and united the mitre with the crown.
86 A branch of the royal house of Arsaces still subsisted with the rank and possessions (as it should seem) of Armenian satraps. See Moses Choren. l. iii. c. 65, p. 321.
87 Valarsaces was appointed king of Armenia by his brother the Parthian monarch, immediately after the defeat of Antiochus Sidetes, (Moses Choren. l. ii. c. 2, p. 85,) one hundred and thirty years before Christ. Without depending on the various and contradictory periods of the reigns of the last kings, we may be assured, that the ruin of the Armenian kingdom happened after the council of Chalcedon, A.D. 431, (l. iii. c. 61, p. 312;) and under Varamus, or Bahram, king of Persia, (l. iii. c. 64, p. 317,) who reigned from A.D. 420 to 440. See Assemanni, Bibliot. Oriental. tom. iii. p. 396.
Note: Five hundred and eighty. St. Martin, ibid. He places this event A. C 429. - M.
Note: According to M. St. Martin, vi. 32, Vagharschah, or Valarsaces, was appointed king by his brother Mithridates the Great, king of Parthia. - M.
**_0018 Artasires or Ardaschir was probably sent to the castle of Oblivion. St. Martin, vi. 31. - M.
***_0018 The duration of the Armenian kingdom according to M. St. Martin, was 580 years. - M