59 For a similar action of Athanasius based on the same reason, see I. 31.

60 See above, chap. 7.

61 1 Pet. v. 5; James iv. 6.

62 Chap. 8.

63 See above, chap. II.

64 Eccl. xii. 11.

65 From Prosper Aquitamus and Marcellinus' Chronicon, we learn that this was done in 403 a.d., or rather the consulship of Theodosius the younger and Rumoridius.

66 This discourse entitled `In decollationem Praecursoris et baptistae Foannis0' is to be found in Migné's Patrologia Graecia, Vol. LIV. p. 485, and in Savile's edition of Chrysostom's works, Vol. VII. 545. Savile, however, places it among the spurious pieces, and considers it unworthy of the genius of Chrysostom.

67 Cf. II. 8.

68 404 a.d.

69 Some of these details presumably are given by Sozomen in VIII. 23 and 24.

70 Palladius makes mention of this case without, however, naming Cyrinus. Cf. Vit. S. Foan. Chrysostom, chap. 17 (Vol. XIII. p. 63 A. of Benedictine ed. of Chrysostom).

71 anonaton, lit. = `kneeless.0'

72 Cf. chap. 15, above.

73 404 a.d.

74 405 a.d.

75 406 a.d.

76 Cf. VII. 2.

77 407 a.d.

78 Cf. above, chap. 3.

79 These words are not found in any of Chrysostom's extant homilies. There is no reason, however, for thinking that they were not uttered by him in a sermon now not in existence. Socrates' remarks on Chrysostom's attitude made here are among the considerations which have led some to think that he was a Novatian. Cf. Introd. p. x.

80 For further particulars on Chrysostom's life and the circumstances of his death, see authorities mentioned in chap. 2, note 3.

81 Cf. V. 10 and 21.

82 Eccl. ix. 8.

83 Matt. xvii. 2; Mark ix. 3; Luke ix. 29. On the clothing of the clergy, see Bingham, Christ. Antiq. VI. 4-18.

84 The canons forbade the existence of two authoritative bishops in one city. Cf. V. 5, note 3. It was supposed to be an apostolic tradition that prescribed this practice, and the faithful always resisted and condemned any attempts to consecrate a second bishop in a city. Thus `when Constantius proposed that Liberiu and Felix should sit as co-partners in the Roman see and govern the church in common, the people with one accord rejected the proposal, crying out "One God, one Christ, one bishop." The rule, however, did not apply to the case of coadjutors, where the bishop was too old or infirm to discharge his episcopal duties.0' See Bingham, Christ. Antiq. II. 13.

85 408 a.d.

86 The Greek editions [of Stephens, Valesius, Hussey, Bright, &c.] add the alternate form of chap. 11 at this place. For purposes of convenience in comparing the two versions we have given the variants with chapter 11.

1 408 a.d. Cf. VI. 23. See Gibbon's Decline and Fall of the Roman Empire, chap. 32.

2 This was done, according to Cedrenus, several years later by another prefect. For this reason and because of the grammatical construction in the original, Valesius rightly conjectures that the phrase is a gloss introduced from the margin, and should be expunged from the text.

3 Troïlus was a sophist of distinction who taught at Constantinople under Arcadius and Honorius at the beginning of the fifth century a.d., a native of Side and author of a treatise entitled Logoi politikoi. See Suidas s.v. Trwiloj.

4 Cf. VI. 20.

5 Gal. vi. 10.

6 1 Cor. ix. 22.

7 On the limits of the secular power over ecclesiastical dignitaries, and the cases in which the clergy were amenable to the civil law as well as those in which they were not, see Bingham, Christ. Antiq. V. 2.

8 On the supposed miraculous effects of baptism, see Tertullian, de baptismo, passim.

9 Cor. i. 22.

10 V. 21.

11 Cf. 1. 8, note 2, and V. 22 and notes.

12 Not an exact quotation. Luke xxii. 1, resembles it more than any other of the parallels.

13 Cf. chap. 12 below.