confined to narrower limits, and those spectacles which were most inconsistent with the sanctity of the Christian religion were everywhere suppressed.' 3. The limits of the Christian church were extended both in the East and in the We West among the people addicted to idolatry. In the East the inhabitants of the two mountains, Libanus and Antilibanus, being extremely annoyed by wild beasts sought aid against them from the famous Symeon Stylites, of whom we shall have occasion to speak hereafter. Symeon told them that their only remedy was to forsake their ancient superstitions and embrace Christianity. These mountaineers obeyed the counsel of the holy man, and having become Christians they saw the wild beasts flec from their country, if writers tell us the truth. The same Symeon by his influence (for I doubt the existence of any miracle) caused a part of the Arabians to adopt the Christian worship. In the island of Crete a considerable number of Jews, finding that they had been basely imposed upon by one Moses of Crete, who pretended to be the Messiah, voluntarily embraced Christianity.3 4. The German nations who rent in pieces the western Roman empire were Near the close of the century, Anastasius in the East prohibited the combats with wild beasts and the other shows. See Asseman, Biblioth. Oriental. Clement. Vatic. tom. i. pages 268, 272. [See also Beugnot, Hist. de la destruction du Paganisme en Occident, vol. ii. the whole of the 12th book.-R. i. p. 246, &c. 2 Asseman, Biblioth. Oriental. Clement. Vatic. tom. 3 Socrates, Hist. Eccles. lib. vii. cap. xxxviii. [where the account briefly is, that in the time of Theodosius the younger an impostor arose called Moses Cretensis. He pretended to be a second Moses sent to deliver the Jews who dwelt in Crete, and promised to divide the sea and give them a safe passage through it. They assembled together with their wives and children, and followed him to a promontory. He there commanded them to cast themselves into the sea. Many of them obeyed and perished in the waters, and many were taken up and saved by fishermen. Upon this the deluded Jews would have torn the impostor to pieces, but he escaped and was seen no more. In the island of their conversion does no great honour to the Christians; for it was in consequence of great violence done to the Jews, of levelling their synagogue with the ground, and taking away their sacred books. See the account of their conversion by the bishop of the Balearean islands, Severus, Epist. Encycl. de Judæorum in hac insula Conversione et de Miraculis ibidem factis, published from a MS. in the Vatican library by Baronius, in his Annales A.D. 418, and abridged by Fleury, Hist. de l'Eglise, liv. xxiv. Yet it is certain that the Jews even in that age often imposed on the Christians, by pretending to have favourable views of Christianity. This appears from the Codex Theodos. lib. xvi. tit. viii. leg. xxiii.; and Socrates (Hist. Eccles. lib. ii. cap. xvii) mentions a Jew who with baptism received a considerable sum of money successively from the orthodox, from the Arians, and from the Macedonians, and finally applying to the Novatians for baptism, was detected by the miracle of the disappearance of the water from the font. Although this miracle may be doubted and the impostor may have been detected by an artifice of the Novatian bishop, yet it appears from the story that what is practised by many Jews at the present day is no new thing.-Schl. Minorca also many persons abandoned Judaism. Yet either Christians before that event, as the Goths and others, or they embraced Christianity after establishing their kingdoms, in order to reign more securely among the Christians. But at what time and by whose instrumentality the Vandals, the Suevi, the Alans, and others became Christians, is still uncertain and is likely to remain so. As to the Burgundians who dwelt along the Rhine, and thence passed into Gaul, it appears from Socrates that they voluntarily became Christians near the commencement of the century. Their motive to this step was the hope that Christ, or the God of the Romans, who they were informed was immensely powerful, would protect them from the incursions and the ravages of the Huns. They afterwards [about A.D. 450] joined the Arian party, to which also the Vandals, Suevi, and Goths, were addicted. All these warlike nations measured the excellence of a religion by the military successes of its adherents, and esteemed that as the best religion, the professors of which were most victorious over their enemies. While therefore they saw the Romans possessing a greater empire than other nations, they viewed Christ, the God of the Romans, as the most worthy of their homage. 5. It was this motive which produced the conversion of Clovis [Chlodovæus, Hludovicus, Ludovicus] or Lewis, king of the Salii, a tribe of the Franks, who conquered a large part of Gaul and there founded the kingdom of the Franks, which he endeavoured to extend over all the Gallic provinces; a valiant prince, but cruel, barbarous, selfish, and haughty. For in the year 496, in a battle with the Alemanni at Tolbiacum," when his situation was almost desperate, he implored the aid of Christ, whom his wife Clotildis [or Clotilla], a Christian, and daughter of the king of the Burgundians, had long recommended to him in vain; and he made a vow that he would worship Christ as his God, provided he obtained the victory. Having been victorious he fulfilled his promise, and in the close of that year was baptized at Rheims. Some 4 Hist. Eccles. lib. vii. cap. xxx. [They applied to a bishop in Gaul, who directed them to fast seven days, and baptised them on the eighth. Semler (in his Hist. Eccles. Selecta Capita, tom. i. p. 203) supposes this ovent took place about the year 415. And according to the Chronicon of Prosper, it was in this year that the Burgundians took possession of a part of Gaul on the Rhine, with the consent of the Romans and their confederates, having promised to embrace Christianity.Schl. 5 See Milman's Gibbon, vol. vi. page 293.-R. 6 Tolbiacum is thought to be the present Zulpick, which is about twelve miles from Cologne.-Maci. 7 See Gregory of Tours, Hist. Francor. lib. 1. cap. xxx. xxxi. Henry Count de Bunau, Hist. Imperii Romano-Germanici, tom. i. p. 588, &c. Abbé de Bos, Hist. Crit. de la Monarchie Franç. tome II. p. 340, &c. 7. The causes which induced all these pagan nations to abandon the religion of their ancestors and profess Christianity may be gathered from what has been already said. He must lack discernment who can deny that the labours, the perils, and the zeal of great and excellent men dispelled thousands of Franks followed the example | tricius [Patrick], a man of vigour, and as of their king. It has been supposed that appears from the event not unfit for such besides the exhortations of his wife the ex- an undertaking. He was far more successpectation of an extension of his dominions ful in his attacks upon idolatry, and having contributed to induce him to renounce converted many of the Irish to Christianity, idolatry for Christianity; and it is certain in the year 472 he established at Armagh that his professing Christianity was very the see of an archbishop of Ireland. Hence subservient to the establishment and en- St. Patrick, although there were some largement of his kingdom. The miracles Christians in Ireland before his arrival, has reported on this occasion are unworthy of been justly called the Apostle of Ireland credit; in particular, that which is the most and the father of the Irish church, and he astounding of them all, the descent of a is held in high veneration to this day. dove from heaven with a phial full of oil at the baptism of Clovis, is either a fiction or as I think more probable, a deception craftily contrived for the occasion; for such pious frauds were much resorted to in that age both in Gaul and Spain, in order to captivate more readily the minds of the barbarous nations. It is said that the conversion of Clovis gave rise to the custom of addressing the French monarchs with the titles of Most Christian Majesty, and Eldest Son of the Church;2 for the kings of the other barbarous nations which occupied the Roman provinces were still addicted to idolatry, or involved in the errors of Arianism. 6. Cœlestine, bishop of Rome, first sent into Ireland to spread Christianity among the barbarians of that island Palladius, whose labours were not crowned with much After his death Calestine sent to Ireland, in the year 432, Succathus, a Scotchman, whose name he changed to Pa success. [and Walch, Diss. de Clodovao M. ex rationibus politicis Christiano, Jena, 1751.-Schl. [Clovis once hearing a pathetic discourse on the sufferings of Christ exclaimed, "Si ego ibidem cum Francis meis fuissem, injurias ejus vindicassem;" Had I been there with my Franks, I would have avenged his wrongs. See Fredegarius, Epitom. cap. xxi.; Aimoin, lib. i. cap. xvi.; and Chronicon S. Dionysii, lib. i. cap. xx.-Mur. 1 Against this miracle of the phial, Chiflet composed his book De Ampulla Rhemensi, Antw. 1651, fol. The reality of the miracle is defended, among many others, by the Abbé Vertot, Mémoires de l'Academie des Inscript. tome iv. p. 350, &c. After considering all the circumstances, I dare not call the fact in question. But I suppose St. Remigius, in order to confirm the wavering mind of the barbarous and savage king, artfully contrived to have a dove let down from the roof of the church bearing a phial of oil at the time of the king's baptism. Similar miracles occur in the monuments of this age. [The possibility of the event is made conceivable in this way. Yet there still remain weighty historical objections to the reality of the fact. The story rests solely on the authority of Hincmar, a writer who lived three hundred years after the time. Avitus, Anastasius, and even Gregory of Tours, and Fredegarius, are wholly silent on the subject. Besides, Hincmar's narrative contains the improbable circumstance, that the clergy who should have brought the oil that was wanting, could not get near the font on account of the pressure of the crowd; but as anointing with oil was then practised at every person's baptism, it is improbable that on so solemn an occasion as this, due preparation for this part of the service would have been neglected.-Schl. 2 See Daniel's and the Abbé de Camp's Diss. de Titulo Regis Christianissimi, in the Journal des Scavans for the year 1720, pages 243, 404-448, 536. Mémoires de l'Acad. des Inscriptions, tome xx. p. 466, &c 3 See the Acta Sanctorum, tom. ii. Martii, 517, tom. iii. Februar. pag. 131, 179, &c.; James Ware's, Hibernia Sacra, p. 1, &c.; Dublin, 1717, fol. The same Ware published the Opuscula Sti Patricii with notes, London, 1656, 8vo. The synods held by St. Patrick nice, tom. i. p. 2, &c. [and thence republished in Harare given by Wilkins, Concilia Magna Brit. et Hiberduin's Concilia, tom. i. p. 1790, &c.] Concerning the famous cave called the purgatory of St. Patrick, see Peter le Brun, Hist. Crit. des Pratiques Superstit. tome iv. p. 34, &c. [A full account of St. Patrick and his labours in Ireland is given by archbishop Ussher, EccleMur. [Rapin, in his History of England (vol. i. siar. Britannicar. Primordia, cap. xvii. p. 815, &c.book ii.) remarks, that there were three Patricii or mentioned in the Chronicle of Glastonbury. 2. The Patricks. 1. The elder, who died in the year 449. great, who died in 493, after governing the Irish church for sixty years; he is the one mentioned by Mosheim. 3. The younger, who was a nephew of Patrick the the clouds of darkness from the minds of many; and on the other hand he must be shortsighted, and not well versed in the history of this century, who is unable to see that the fear of the vengeance of man, the hope of temporal advantage and honours, and the desire of obtaining aid from Christians against their enemies, were prevalent motives with many to abandon their gods. How much influence miracles may have had it is difficult to say; for I can easily believe that God was sometimes present with those pious and good men who endeavoured to instil the principles of true religion into the minds of barbarous nations; and yet it is certain that the greater part of the prodigies of this age are very suspicious. The greater the simplicity and credulity of the multitude the more audacious would be the crafty in playing off their impostures; nor could the more discerning expose their cunning artifices with safety to their own lives and worldly comfort.3 It is commonly the case, that when great danger attends the avowal of the truth then the prudent keep silence, the multitude believe without reason, and the fabricators of imposition triumph. CHAPTER II. THE CALAMITIES OF THE CHURCH. 1. It has been already observed that the Goths, the Heruli, the Franks, the Huns, the Vandals, and other fierce and warlike nations, who were for the most part pagans, had invaded and miserably rent asunder the Roman empire. During these commotions the Christians at first suffered extremely. These nations were, it is true, more anxious for plunder and dominion than for the propagation of the false religions of their ancestors, and therefore did not form any set purpose to exterminate Christianity; yet the worshippers of idols, who still existed everywhere scattered over the empire, neglected no means to inflame the barbarians with hatred against the Christians, hoping by their means to regain their former liberty. Their expectations were disappointed, for the greatest part of the barbarians soon became Christians themselves; yet the fol 1 There is a remarkable passage concerning the miracles of this century in the Theophrastus seu de Immortalitate Anima, of the acute Eneas Gazæus, p. 78, ed. Barthii. Some of these miracles, he tells us, he himself had witnessed, pages 80, 81. 2 The Benedictine monks speak out freely on this subject, in the Hist. Litter, de la France, tome ii. page 33. It is a fine saying of Livy, Histor. lib. xxiv. cap. x. sec. vi.; "Prodigia multa nuntiata sunt que quo magis credebant simplices ac religiosi homines, co plura nuntiabantur." 3Sulpitius Severus, Dial. 1. p. 433 Ep. 1. p. 457; Dial. iii. cap. ii. p. 487. lowers of Christ had everywhere first to undergo great calamities. 2. The friends of the old religion, in order to excite in the people greater hatred against the Christians while the public calamities were daily increasing, renewed the obsolete complaint of their ancestors-that all things went well before Christ came, that since he had been everywhere embraced, the neglected and despised gods had sent forth evils of every kind upon the world. This weak attack was repulsed by Augustine in his book, On the City of God, a copious and erudite work. He also prompted Orosius to write his History, in order to show that the same and even greater calamities and plagues afflicted mankind before the Christian religion was published to the world. In Gaul the calamities of the times drove many to such madness that they wholly excluded God from the government of the world, and denied his providence over human affairs. These were vigorously assailed by Salvian in his book, On the government of God. 3. But the persecutions of the Christians deserve to be more particularly noticed. In Gaul and the neighbouring provinces the Goths and Vandals, who at first trampled under foot all rights, human and divine, are reported to have laid violent hands on innumerable Christians. In Britain, after the fall of the Roman power in that country, the inhabitants were miserably harassed by the neighbouring Picts and Scots, who were barbarians. Having therefore suffered various calamities, in the year 445, they chose Vortigern for their king, and finding his forces inadequate to repel the assaults of the enemy, in the year 449 he called the Anglo-Saxons from Germany to his aid. But they, landing with their troops in Britain, produced far greater evils to the inhabitants than they endured before; for these Saxons endeavoured to subdue the people whom they came to assist, and to bring the whole country into subjection to their own power. This produced an obstinate and bloody war between the Britons and the Saxons, which continued with various fortune during one hundred and thirty years, till the Britons were compelled to yield to the Anglo-Saxons and take refuge in Batavia and Cambria [the modern Holland and Wales]. During these conflicts the condition of the British church was deplorable; for the Anglo-Saxons, who worshipped exclusively the gods of their ancestors, almost wholly prostrated it, and put a multitude of Christians to a cruel death." 4 See Bede and Gildas among the ancients, and 4. In Persia the Christians suffered grievously in consequence of the rash zeal of Abdas, bishop of Suza, who demolished the Pyræum, a temple dedicated to fire; for being commanded by the king, Isdegerdes, to rebuild it, he refused to comply, for which he was put to death in the year 414, and the churches of the Christians were levelled to the ground. Yet this conflict seems to have been of short duration. Afterwards, Vararanes, the son of Isdegerdes, in the year 421, attacked the Christians with greater cruelty, being urged to it partly by the instigation of the Magi and partly by his hatred of the Romans, with whom he was engaged in war. For as often as the Persians and Romans waged war with each other the Christians resident in Persia were exposed to the rage of their monarchs, because they were suspected, and perhaps not without reason, of being favourably disposed towards the Romans, and disposed to betray their country to them.' A vast number of Christians perished under various exquisite tortures during this persecution; but their tranquillity was restored when peace returned between Vararanes and 4 the Romans, in the year 427.3 The Jews also who were opulent and in good credit in various parts of the East, harassed and oppressed the Christians in every way possible. None of them was more troublesome and overbearing than Gamaliel, their patriarch, who possessed vast power among the Jews, and whom therefore Theodosius Junior restrained by a special edict in the year 415.5 5. So far as can be learned at this day, no one ventured to write books against Christianity and its adherents during the fifth century, unless perhaps the Histories of Olympiodorus and of Zosimus are to be considered of this character, the latter of whom is uniformly sarcastic and unjustly severe in his attacks on the Christians. Yet no one can entertain a doubt that the philosophers and rhetoricians who still kept up their schools in Greece, Syria, and Egypt, secretly endeavoured to corrupt the minds of the youth, and laboured to instil into them at least some of the principles of the proscribed superstition. The history of those times and the writings of several of the fathers, exhibit many traces of such clandestine machinations. PART II. THE INTERNAL HISTORY OF THE CHURCH. THE HISTORY OF LITERATURE AND SCIENCE. 1. ALTHOUGH the illiterate had access to every office both civil and ecclesiastical, yet most persons of any respectability were persuaded that the liberal arts and sciences were of great use to mankind. Hence among the moderns, Ussher, Britann. Ecclesiar. Primor. cap. xii. p. 415, &c.; and Rapin, History of England, vol. i. b. ii. [The Saxons were not directly persecutors of the Christians, but only involved them in the common calamities of their slaughtered and oppressed countrymen. -Mur. Theodoret, Hist. Eccles. lib. v. cap. xxxix. [where there is a full account of the conduct of Abdas, and of the sufferings of the Christians during the persecution. -Mur.] Bayle, Dictionnaire, article Abdas, Barbeyrac, De la Morale des Peres, page 320. [An account of the manner in which Christianity obtained free toleration and an extensive spread in Persia at the commencement of this century, through the influence of Maruthus, a bishop of Mesopotamia, who was twice an ambassador to the court of Persia, is given by Socrates, Hist. Eccles. lib. vii. cap. viii.-Mur. 2 Asseman, Biblioth. Oriental. Vatic. tom. ii. pages 182, 248. [See also Theodoret, ubi supra. The most distinguished sufferers in this persecution were Abdas, the bishop of Suza, Hormisdas, a Persian nobleman and son of a provincial governor, Benjamin a deacon, James who apostatized but repented, and Sevenes who possessed a thousand slaves.-Mur. 3 Socrates, Hist. Eccles. lib. vii. cap. xx. public schools were flourishing in the larger cities as Constantinople, Rome, Marseilles, Edessa, Nisibis, 10 Carthage, to teach youth were maintained at the exLyons, and Treves; and masters competent pense of the emperors. Some of the bishops and monks also of this century, here and there, imparted to young men what learning 4 Socrates, Hist. Eccles. lib. v. cap. xxiii. and xvi.; and Codex Theodos. tom. vi. p. 265, &c. In the Codex Theodos. tom. vi. p. 262, &c. 6 Photius, Biblioth. Cod. lxxx. p. 178. [Olympiodorus was a native of Thebes in Egypt, a poet, a historian, and an ambassador to the king of the Huns. He flourished about the year 425, and wrote a History addressed to Theodosius Junior, and containing the Roman history, particularly of the West, from A.D. 407 to 425. The work is lost, except the copious extracts preserved by Photius, ubi supra.-Mur. 7 Zosimus was a public officer in the reign of Theodosius Junior, and wrote a history in a neat Greek style. The first book gives a concise history of Roman affairs from Augustus to Diocletian; the following books are a full Roman history down to A.D. 410. The best editions are by Cellarius, Jena, 1728, 8vo, and by Reitemier, Lips. 1784, 8vo.-Mur. 8 Zacharias Mitylen. De Opificio Dei, pages 165, 200, ed. Barthii. 9 The history and progress of schools among Christians, are the subject of an appropriate work by Geo. Gottl. Reufel, Helmst. 1743, 8vo.-Schl. 10 The schools at Edessa and Nisibis are noticed by Valesius on Theodore Lector's Hist. Eccles. lib. il. p. 164, b.- Schl. 4 4. The state of learning among the Greeks and the people of the East, both as respects elegant literature and the severer sciences, was a little better, so that among them may be found a larger number of writers who exhibit some marks of genius and erudition. Those who prosecuted the science of jurisprudence resorted much to Berytus in Phoenicia, where was a celebrated law school," and to Alexandria. The students in physic and chemistry resorted also to Alexandria. The teachers of eloquence, poetry, philosophy, and the other arts, opened schools almost everywhere, and yet the teachers at Alexandria, Constantinople, and Edessa, were supposed to excel the others in learning and in the art of education.8 they possessed;1 yet the wretchedness of the ❘ not only less difficult of comprehension but times, the incursions of barbarous nations, more in accordance with the principles of and the paucity of great geniuses, prevented religion. Besides, the principal works of either the church or the state from reaping Plato were then extant in the Latin transsuch advantages from these efforts as were lations of Victorinus; therefore such among hoped for by those who encouraged them. the Latins as had a taste for philosophical 2. In the western provinces, especially in inquiries contented themselves with the deGaul, there were several men of learning cisions of Plato, as will appear to any one who might have served as patterns for others who shall only read Sidonius Apollinaris.5 to follow. Such among others were Macrobius, Salvian, Vincentius of Lerins, Ennodius, Sidonius Apollinaris, Claudianus Mamertus, and Dracontius, who as writers were not indeed equal to the ancient Latin authors, yet not altogether inelegant, and who devoted themselves to the study of antiquities and other branches of learning. But the barbarians who laid waste or took possession of the Roman provinces choked these surviving plants of a better age; for all these nations considered arms and military courage as the only source of glory and virtue, and therefore despised learning and the arts. Hence, wherever they planted themselves, there barbarism insensibly sprang up and flourished, and the pursuit of learning was abandoned exclusively to the priests and monks. And these, surrounded by bad examples and living in the midst of wars and perils, gradually lost all relish for solid learning and renown, and substituted in place of it a sickly spectre and an empty shadow of erudition. In their schools the boys and youth were taught the seven liberal arts, which being comprised in a few precepts, and those very dry and jejune, as appears from the treatises of Au-ix. and others. gustine upon them, were rather calculated to burden the memory than to strengthen the judgment and improve the intellectual powers. In the close of this century therefore learning was almost extinct, and only 2 a faint shadow of it remained. 5. The sect of the younger Platonists sustained itself and its philosophy at Athens, at Alexandria, and in Syria, with no small share of its ancient dignity and reputation. Olympiodorus, Hero, 10 and other men of high renown, adorned the school of Alexandria. At Athens, Plutarch" and his 4 See Augustine, Confessiones, lib. i. cap. ii. sec. i. Opp. tom. I. pages 105, 106. 5 See his Epistles, lib. iv. ep. iii. xi. and lib. ix. ep. 6 See Hasus, De Academia Jureconsultorum Bery tensi; and Zacharias Mitylen. De Opificio Dei, p. 164. 7 Zacharias Mitylen. De Opificio Dei, p. 179. [Among the moderns may be consulted Schmidt's Preface to Hyperius, De Schola Alexandrina Catechetica, Helmst. at the end of his Dissert. on Irenæus; Thomassin, De 1704, 8vo.; Dodwell ad fragmentum Philippi Sidetæ ; Discipl. Eccles. tom i. p. 1, lib. ii. cap. x. p. 210, &c.; 3. Those who thought it expedient to Michaelis, Exercit. de Scholae Alexandrina sic dicta study philosophy and there were but few in tom. Symbolar. Liter. Bremens. p. 195, &c. and Catechetica origine, progressu, et præcipuis doctoribus; who thought so- -did not in this age commit Bingham, Antiq. Eccles. book iii. chap. x. sec. 5.- Schl. themselves to the guidance of Aristotle. He few additional notices may be seen in Matter, Hist. de l'Ecole d'Alexandrie, vol. i. periods v. and vi. and was regarded as too austere a master, and especially in Guericke, De Schola Alex. Catechet. Halle, one who carried men along a thorny path.3 Repository for the year 1834 (vol. iv. of the series), a 1824. The student will find in the American Biblical Perhaps more would have relished him had well-digested account of this famous school, of its seve they been able to read and understand him.ral presidents and the religious doctrines taught in it, written by Prof. Emerson of Andover.-R. But the system of Plato had for several ages been better known, and was supposed to be 1 On the diocesan and cloister schools in Africa, Spain, Italy, and Gaul, remarks are made by Thomasinus, De Disciplina Ecclesia, tom. I. pt. li. lib. ii. p. 27, &c.-Schl. 2 These comprised, 1st, the Trivium-namely, grammar, rhetoric, and logic; and 2d, the Quadrivium, or arithmetic, music, geometry, and astronomy. See below, cent. xi. pt. ii. chap. i. sec. 5, p. 353.—Mur. 3 Passages from ancient writers in proof are collected by Launoi, De varia Aristotelis Fortuna in Academia Parisiensi. 8 Eneas Gazæus, in his Theophrastus, pages 6, 7, 16, &c. passim.; Zacharias Mitylen. ubi supra, pages 164, 179, 217, &c. and others. 9 See Note 6 above, p. 177.-Mur. 10 Marinus, De Vita Procli, cap. ix. p. 19, ed. Fabricii. [Hero was a preceptor of Proclus, and is the second of the three of his name mentioned by Brucker in his Hist. Crit. Philos. tom. ii. p. 323.- Schl. 11 This Plutarch, in distinction from the elder Plutarch, who was more of an historian than a philosopher, is denominated Plutarchus Nestoril, or Plutarch the son of Nestorius. See concerning him Brucker, Hist. Crit. Philos, tom. ii. p. 312, &c.; Marinus, De Vita Procli, cap. xii. p. 27, and Suidas, article Plutarch. Nestorii, p. 133.- Schl. |