Arbogastes, who had served Gratian with fidelity, and had contributed under Theodosius to the overthrow of Maximus, was appointed master-general of the forces in Gaul. But he aspired to govern a master who had not vigour enough to command obedience, and the emperor's authority gradually declined. In A. D. 392 Valentinian made a last effort to resume his power, and he personally announced to Arbogastes that he was dismissed from all his employments. The general received the announcement with contempt; and in a few days after Valentinian was found dead. It was believed that he had been strangled by order of Arbogastes. The barbarian, who did not think it prudent to assume the imperial purple, set up Eugenius, a rhetorician, and formerly his secretary, as emperor of the West. Theodosius received the ambassadors of Eugenius, who announced his elevation, with dissembled indignation, for he was ill disposed to renew a war in the west, which he had only just ended. But his own pride, and the tears of his wife Galla, the sister of Valentinian, urged him to punish the usurper. Two years were spent in the preparation for this war; but the emperor, with prudent precaution, imitating the example of those who consulted the god of Delphi in the times of heathenism, sent a favourite eunuch to ask the advice of John of Lycopolis, an Egyptian anchorite, whether he should make war on Eugenius, or wait till Eugenius attacked him. John declared that Theodosius would be victorious, but yet not without loss and bloodshed, as in the war with Maximus; that he would die in Italy after his victory, and leave to his son the empire of the west. Thus Theodosius did not engage in this war any more than in the other, except by the order which God gave to him by his prophet." (Tillemont). Theodosius prepared himself to fulfil the prophecy by recruiting his legions, with the aid of his two master-generals Stilicho and Timasius. Arbogastes, who commanded for Eugenius, posted himself on the border of Italy, but allowed Theodosius to pass the Julian Alps, and enter the plains which extend to Aquileia. Here he found the formidable army of Arbogastes, consisting of hardy Gauls and Germans. Theodosius attacked the enemy, but he was compelled to retire with great loss, particularly of his Gothic allies. Arbogastes now occupied the passes in his rear, and the emperor's position was most critical. But he was saved by the treachery of the generals of Eugenius, who sent to express their readiness to desert, if the rewards which they asked were granted. Theodosius accepted their conditions, and led his troops to a fresh attack on the camp of the enemy. A tempest, that rose during the battle, and blew full in the face of the troops of Eugenius, contributed to their discomfiture and the victory of Theodosius. The head of Eugenius was separated from his body, while he was suing for mercy at the feet of his conqueror; and Arbogastes, after wandering in the mountains, terminated his fortunes by his own sword. Theodosius received the submission of the west, and, at the intercession of Ambrosius, used his victory with moderation. Theodosius died on the seventeenth of January A. D. 395, four months after the defeat of Eugenius, whether, as some say, in consequence of the fatigues of war, or, as others, in consequence of intemperate habits, it is not possible to decide. The two sons, Arcadius and Honorius, had already been elevated to the rank of Augusti, and it was arranged that the empire should be divided between them. Honorius was not in the war against Eugenius, but he came to Milan before his father died, and received from him the gift of the empire of the west. The arrival of Honorius was celebrated by the games of the Circus, at which the dying em peror assisted. The formal destruction of paganism marks the reign of this orthodox emperor. "The ruin of paganism, in the age of Theodosius," says Gibbon, "is perhaps the only example of the total extirpation of any ancient and popular superstition, and may therefore deserve to be considered as a singular event in the history of the human mind." Without admitting the truth of this remark as to the total extirpation of paganism, we must assign to Theodosius the design to extirpate it. His rigorous steps towards the overthrow of the ancient religion are traced by Tillemont with minute diligence (vol. v. p. 229, &c.). In December 381 he prohibited sacrifices, either by day or by night, in the temples or out of the temples; and also he forbade the curious inquisition into futurity by the examination of the viscera of animals. Libanius, in his oration in defence of the temples, written probably about A. D. 384, says, that the laws of Theodosius at that time had not closed the temples, nor prohibited persons from going there, nor the burning of incense, but only the sacrifice of animals. But so long as the temples existed, the old religion would subsist; and therefore to destroy it the temples must be destroyed. Libanius complains that people, clothed in black (no doubt he means monks,) ran in bodies to the temples, overthrew the altars, pulled down the roofs and the walls, and sometimes killed the priests who resisted. He says, however, that soldiers were also employed in this work of demolition, and that in fact no temples were destroyed without the order of the emperor. Some few temples were converted into Christian churches, and thus preserved; "but in almost every province of the Roman world, an army of fanatics, without authority and without discipline, invaded the peaceful inhabitants; and the ruin of the fairest structures of antiquity still displays the ravages of those barbarians, who alone had time and inclination to execute such laborious destruction." (Gibbon.) The lands of the temples were probably given to the Christian churches as a general rule. (Tillemont.) Cynegius, the praetorian prefect of the East, was sent by Theodosius in 386 into Egypt, the seat of all monstrous superstitions, with a commission to prohibit idolatry, and to close the temples. It does not appear that he had any power to destroy them. It was probably not till 389 that the Christians obtained their great triumph over the idolatry of Egypt, by the destruction of the magnificent temple of Serapis at Alexandria. The fall of this great idol shook the popular belief of Egypt to its foundation. The emperor had given his orders to destroy the statue of Serapis ; but the heathens believed that the deity would resent the slightest affront to his majesty. A soldier, bolder than the rest, encouraged by the archbishop Theophilus, dealt a blow against the cheek of Serapis with a ponderous axe, and the face of the idol fell to the ground. The deity silently submitted to his fate; the idol was broken in pieces, and dragged through the streets of Alexandria. The overthrow of the old religion, which was still practised, was accomplished by the last edict of Theodosius in 390 (Cod. Theod. I brother and the administrator of the empire, before 16. tit. 10. s. 12), which in harsh and intolerant she was sixteen years of age: she was declared terms, censured by a modern Christian writer, Augusta on the fourth of July, A. D. 414. Pulforbade, under severe penalties, in some cases ex-cheria was undoubtedly a woman of some talent, tending to death, "the worship of an inanimate though of a peculiar kind. She superintended the idol by the sacrifice of a guiltless victim." The education of her brother, and directed the governspirit of the Theodosian edicts was that of the ment at the same time; nor did her influence cease most bitter persecution; and while we commend with the minority of Theodosius. [PULCHERIA.] his wishes to purge society of gross and debasing She educated her brother after her own ascetic superstitions, we cannot reconcile the laws of the notions; and though his literary instruction was not emperor with the religion which he professed, nor neglected, nor the exercises proper to form his health admit that persecution would have been so efficient and strengthen his body, his political education was a cure of idolatry as the inculcation of the doctrines limited to the observance of the forms and ceremonials of Christ, and the example of a practice conformable of the court. It may be that Pulcheria, with some to them. But he who could order the massacre of vigour of understanding, had no knowledge of the Thessalonica was ill adapted to teach a faith which more important duties of a man who is at the head was contradicted by his practice. of a nation. Pulcheria and her sisters, Arcadia and Marina, had publicly dedicated themselves to the service of God and to a life of chastity; and the whole imperial household was regulated in conformity to this principle. “Pulcheria,” says Tillemont, a great admirer of this saint, "accustomed Theodosius to pray incessantly, to visit the churches often, and to make them presents; to respect the bishops and other ministers of the altar, &c." But if the young emperor was carefully protected against the dangers to which a youth in an exalted station is exposed, he was not trained in those studies which befit a man and an emperor. To excel in mechanical occupations, to write a fine hand, which, in a private station, may give amusement, and are at least harmless, imply in a prince a want of taste and of talent for more important things, or an illdirected education. Theodosius had, in fact, little talent, and his education was not adapted to improve it. He passed a blameless youth, for he was up in his palace, except when he went a hunting; and he possessed the negative virtues of a retired and austere life. The ecclesiastics extol him for his piety and his respect to the church; and he prosecuted the work which his grandfather commenced, by demolishing to their foundations the temples of idols, the monuments of the superstition and of the taste of the pagans. It was his ambition not to leave a vestige of the ancient religion behind him. The reign of Theodosius is one of the most important periods of the later empire. Gibbon has sketched it in a masterly manner, but too favourably for the character of Theodosius; who was probably a voluptuary, a sensualist, certainly a persecutor, cruel and vindictive. That he possessed some great qualities cannot be denied; and his natural temper may have been mild, but it was unequal and uncertain; it wanted sufficient consistency to entitle him to the name of a truly great and good man. Tillemont has, with unwearied industry which allows nothing to escape it, collected, in his dry, annalistic fashion, all the materials for the reign of Theodosius; and Gibbon has largely availed himself of the labours of the learned ecclesiastic. ODO RBS COIN OF THEODOSIUS I. [G. L.] OM THEODO'SIUS II., was the only son of the emperor Arcadius, who died on the first of May, A. D. 408. Theodosius was born early in A. D. 401, and was declared Augustus by his father in January A. D. 402. There is a story that Arcadius, by his testament, made Yezdigerd, king of Persia, the guardian of his son; but it hardly deserves notice, and certainly not refutation. On the death of Arcadius, the government was given to or assumed by the praefect Anthemius, the grandson of Philip, a minister of Constantius, and the grandfather of the emperor Anthemius. In A. D. 405 Anthemius was made consul and praetorian praefect of the East. He faithfully discharged his duty as guardian of the empire and the infant emperor. In the year in which Arcadius died, the Huns and the Scyrri entered Thrace under Uldin, who rejected all terms of accommodation, but, being deserted by some of his officers, he recrossed the Danube, after losing a great number of his Huns. The Scyrri, who loitered in his rear, were either killed or made prisoners, and many of the captives were sent to cultivate the lands in Asia. Anthemius strengthened the Illyrian frontiers, and protected Constantinople, by building what were called the great walls, probably in A. D. 413. Theodosius had a sister, Pulcheria, born A. D. 399, who, in A. D. 414, became the guardian of her shut He published various edicts against heretics, and an edict specially directed against Gamaliel, the last patriarch of the Jews. By an edict of the 16th May, 415, he declared it incest for a widower to marry his wife's sister, and the children of such a marriage were made bastards. Constantius, in A. D. 355, had already enacted the same law, which, though enacted again in our own times, is protested against by the common understanding of mankind. The great event of the life of an emperor who was a nullity, was his marriage, which was managed by his sister, who managed every thing. The woman whom his sister chose for his wife, and whom Theodosius married (probably in a. D. 421), was the accomplished Athenais, who, after her baptism, for she was a heathen, received the name of Eudocia. Her life from this time is intimately connected with the biography of her husband, and is told at length elsewhere. [EUDOCIA.] About the close of A. D. 421 war broke out between the emperor of the East and Varanes or Bahram, the successor of Yezdigerd. A Christian bishop had signalized his zeal by burning a temple of the fire-worshippers at Susa, and this excess was followed by a persecution of the Christians by the THEODOSIUS. Magi. This persecution, begun at the close of the reign of Yezdigerd, was continued under his successor; and some Christian fugitives crossed the frontiers into the Roman territories to seek protection. The Persian king claimed the fugitives, but his demand was refused; and this, added to other causes of dispute, kindled a war between the two empires. Theodosius was not a soldier, and the war was carried on for about two years by his general Ardaburius, with no important results. The defence of Theodosiopolis in Mesopotamia has immortalised the name of its warrior bishop Eunomus. The town had been besieged by the enemy for some time, but the bishop and his flock stoutly held out, and destroyed the wooden towers of the enemy. The obstinate resistance of the place provoked the blasphemy of a Persian prince, who threatened to burn the temple of God when he took the town. The bishop, shocked at his impious threats, pointed at him a balista, which bore the potent name of St. Thomas, and the formidable machine discharged a stone which struck the blasphemer dead. Upon this the king of Persia lost heart, and withdrew his troops. (Tillemont, Hist. des Empereurs, vol. vi. c. 13.) Socrates, the chief authority for the history of the Persian war, says that Theodosius, notwith standing his success in the war, was the first to propose terms of peace. A truce for one hundred years was concluded between the Persians and the Romans. The kingdom of Armenia, now extinguished, was divided between the Persians and the Romans, an arrangement which gave to the empire of the East a new and extensive province. The division of Armenia probably followed the conclusion of a second Persian war, A. D. 441. In A. D. 423 died Honorius the emperor of the West. Placidia, the sister of Honorius, had been sent away from Italy, with her sons Valentinian and Honorius, by the Western emperor, a short time before his death, and she took refuge at Constantinople. The throne of the West was usurped by Joannes, who declared himself emperor. Theodosius refused to acknowJedge the usurper, and sent against him a force commanded by Ardaburius. The usurper was taken in Ravenna, and his head was cut off, A. D. 425. Theodosius was enjoying the games of the Circus at Constantinople when the news came, and he showed his piety, as Tillemont remarks, by stopping the entertainment, and inviting all the people to go to the church with him, to return thanks to God for the death of the tyrant. Whether Theodosius had no ambition to keep the empire of the West, or those who governed him determined his conduct, he resolved to confer it on his youthful cousin Valentinian. Eudocia, the daughter of Theodosius, was betrothed to the young emperor, and she was married to him in A. D. 437. The reign of the younger Theodosius was not free from the religious troubles which had distracted the reign of his grandfather Theodosius. The great dispute which originated with Nestorius, who was made patriarch of Constantinople in A. D. 428, and ended in the Council of Ephesus, A. D. 431, is described at length under NESTORIUS. The Huns had ravaged the eastern provinces in the reign of Arcadius, the father of Theodosius; and they were now the formidable neighbours of the empire on the frontier of the Danube. In A. D. 441 the Huns, under Attila and his brother Bleda, crossed the Danube, and took Viminiacum | in Moesia; they broke through the Illyrian frontier, In A. D. 448 or 449 Theodosius sent an embassy discovered the treachery to Attila, who, more generous than the Christian emperor, disdained to punish Vigilius, though he confessed his guilt; and looking at the affair as a matter of business, the barbarian took two hundred pounds of gold, instead of the life of Vigilius. But he sent two ambassadors to Constantinople, who boldly rebuked the emperor for his guilt, and demanded the head of Chrysaphius. Instead of directly refusing the demand, Theodosius sent a fresh embassy, loaded with presents, to deprecate the wrath of Attila, who preferring gold to vengeance, pardoned the emperor and his guilty associates: he even abandoned all claim to the country south of the Danube; but here his liberality was not great, for he had made it a desert. In June A. D. 450, Theodosius was thrown from his horse as he was hunting near Constantinople, and received an injury from which he died, in the fiftieth year of his age and the forty-second of his long and inglorious reign. His sister Pulcheria succeeded him, but prudently took for her colleague in the empire the senator Marcian, and made him her husband. In the reign of Theodosius, and that of Valentinian III., who was emperor of the West from A. D. 425 to 455, was made the compilation called the Codex Theodosianus. In A. D. 429 the administration of the Eastern Empire declared that there should be formed a collection of the Constitutions of the Roman emperors from the time of Constantine to that date, after the model of the two collections of Gregorianus and Hermogenianus. The arrangement of the constitutions was to be determined by the matter to which they referred, and those which treated of several matters were to be divided, and each part placed under its appropriate title. Those constitutions which had been altered by subsequent constitutions were not always to be rejected, but the date of each constitution was to be given, and they were to be arranged in the order of time. Eight functionaries (illustres et spectabiles) and an advocate were appointed to compile this code. Nothing was done till A. D. 435, when a new commission was appointed with the same power as the former commission, and the additional power of making changes in the constitutions. The new commissioners were sixteen, part of whom were of the rank of Illustres, and part of the rank of Spectabiles. On the fifteenth of February, A. D. 438, the Code was published, and it was declared to be from the first of January, A. D. 439, the only authority for the "Jus Principale," or that law which was formed by imperial constitutions, from the time of Constantine. In the same year the Code was published at Rome, as law for the Western Empire also, by Valentinian. The Code consists of sixteen books, which are divided into titles, with appropriate rubricae or headings; and the constitutions belonging to each title are arranged under it in chronological order. The first five books comprise the greater part of the constitution which relates to Jus Privatum; the sixth, seventh, and eighth books contain the law that relates to the constitution and administration; the ninth book treats of criminal law; the tenth and eleventh treat of the public revenue and some matters relating to procedure; the twelfth, thirteenth, fourteenth and fifteenth books treat of the constitution and the administration of towns and other corporations; and the sixteenth contains the law relating to ecclesiastical matters. The Theodosian Code has been preserved in an epitome contained in the Breviarium which was made by order of Alaric II., king of the Visigoths, in A. D. 506, but several constitutions and some entire titles are omitted in this epitome. It has also been preserved in the MSS. of the original Code, yet only in an incomplete form, and we have consequently to refer to the Breviarium for a considerable part of the Theodosian Code. The constitutions in the Code of Justinian, which belong to the period comprised in the Theodosian Code, are taken from the Code of Theodosius, but have undergone considerable alterations. After the edition of Cujacius, Paris, 1686, fol., the foundation for the text of the last eleven books of the Code was the MSS. of the original Code; but for the first five books and the beginning of the sixth book (tit. 1, and the beginning of title 2) the text of the epitome in the Breviarium was the foundation. The best of these editions, after the time of Cujacius, and that which is invaluable for the commentary, is that of J. Gothofredus, which was edited after his death by A. Marville, Lyon, 1665, 6 vols. folio; and afterwards by Ritter, Leipzig, 1736— 1745, fol. Recent discoveries have added to the last eleven books, and furnished considerable and most important additions to the first five books. The first discoveries which furnished materials for the text of the Code, were made by A. Peyron, at Turin, in a palimpsest: these discoveries have enabled us to make considerable additions to the first five books. These additions were published by Peyron in 1823. In 1820 Clossius discovered, in the Ambrosian Library at Milan, a MS. of the Breviarium, into which the copyist has transferred various pieces from a MS. of the original Code: they were published by Clossius in 1824. Wenck published in 1825, Leipzig, 8vo., the first five books of the Code, as we now possess them, with critical and explanatory notes. The last and most complete edition of the text of the Theodosian Code is that by Hänel in the Corpus Juris Ante-justiniancum, published at Bonn, 1837. The Theodosian Code, by its adoption in the Western Empire, stablished a uniformity of law in the East and the West. But as new laws would occasionally be necessary, and it was desirable to maintain this uniformity, it was agreed between the Eastern and the Western emperors, that future constitutions, which might be published in one part of the empire, should be forwarded to the other, and promulgated there also. The new constitutions were called Novellae Leges, or simply Novellae. In A. D. 447 Theodosius sent a number of such Novellae to Valentinian, who in the following year confirmed and promulgated them in the Western Empire. These Novellae form the first collection of Novellae which followed the compilation of the Theodosian Code. (Gibbon, Hist. vol. v. vi. 8vo. | cient and modern. Another edition, founded on that of Pena, with the further aid of some MSS. at Oxford, from which, however, no readings of consequence were obtained, was published by Joseph Hunt, Oxon. 1707. 8vo. There are also translations of the work into English, by Edward Sherbourne, as an appendix to his version of the Sphaerica of Manilius, Lond. 1675, fol., and into German, by E. Nizze, whose notes are of high value, Stralsund, 1826, 8vo. His work περὶ ἡμερῶν καὶ νυκτών, de Diebus et Noctibus, was published from a MS. in the Vatican, in Latin only, with ancient Scholia, and figures, by Jos. Auria, Romae, 1591, 4to.; the propositions, without demonstrations, having been previously edited by Conrad Dasypodius, Argentorat. 1572, 8vo. Fabricius states that the book Пepì oikhσewv was also published in Latin, by Jos. Auria, Romae, 1587, 4to.; but the edition is not mentioned in Hoffmann's Lexicon Bibliographicum. In the great collection of the works of the ancient mathematicians, planned by Edward Bernard, after whose death the synopsis of the intended edition was published by Thomas Smith, Lond. 1704, 8vo., the known works of Theodosius were to have had a place in the seventh volume. There are many MSS. of the above three works, in the principal libraries of Europe, in Greek, Latin, and Arabic. The other works of Theodosius appear to be entirely lost. (Fabric. Bibl. Graec. vol. iv. pp. 21— 23, 213; Menag. ad Diog. Laert. ix. 70.) 3. Another native of Tripolis of this name, is mentioned by Suidas (s. v.) as the author of an heroic poem on the Spring, and of various other works (ἔγραψε δι' ἐπῶν εἰς τὸ ἔαρ, καὶ ἕτερα διάpopa). Eudocia (p. 229) identifies him with the preceding. 2. Of Tripolis, a mathematician and astronomer of some distinction, was a philosopher of the sect of the Sceptics, or, to speak more exactly, a follower of Pyrrhon, whose philosophy, Theodosius himself contended, ought not properly to be called sceptical (Diog. Laërt. ix. 70). Among other works of his, Suidas (s. v.) mentions a Commentary on the Kepáλaia of Theudas, who appears from another passage of Diogenes (ix. 116) to have 4. A Neo-Platonist, the disciple of Ammonius, lived not very long before the time of Sextus Em- and the father-in-law of Zethus, the disciple of piricus, and therefore about the reign of Trajan. Plotinus. (Porphyr. Vit. Plot. 7.) Suidas also enumerates σκεπτικὰ κεφάλαια among 5. Of Alexandria, a grammarian, whose Comthe works of Theodosius (s. v. and also s. v. Пup-mentary on the Téxη pauμarikh of Dionysius Savios), and the same work is mentioned by Thrax, as well as a work by him wepì 8pov, and Diogenes (ix. 70). Of the ancient mathematicians, other grammatical works, and also a Commentary Ptolemy does not refer to Theodosius, but his on Theodosius himself, by Georgius Choeroboscus, works are quoted by Theon, in his Commentary exist in MS. in various libraries. A full account on Ptolemy, by Pappus, in his oσuvaywyn, and by of these MSS. is given by Fabricius and Harless Proclus, in his Hypotyposis Astronomica, p. 7. (Bibl. Graec. vol. vi. pp. 301, 308, 350). He is supposed to have lived about the time of Constantine the Great. His chief grammatical work, the commentary on Dionysius, amplified by the additions of later Byzantine grammarians, was published by C. G. Göttling, under the title of Theodosi Alexandrini Grammatica, Lips. 1822, 8vo. ; the Prooemium having been published before in Osann's Philemonis Grammatici quae supersunt, Berol. 1821, 8vo., and a portion of the work, under the title of Theodori Grammatici Alex. Canones de Declinatione Nominum et Conjugatione Verborum, by Imm. Bekker, in the third volume of his Anecdota, Berol. 1821, 8vo. (Hoffman, Lexicon Bibliograph. Scriptor. Graecorum.) Suidas mentions the following as his mathematical and astronomical works:-Σpaipikà èv Bi6λίοις τρισίν, Περὶ ἡμερῶν καὶ νυκτῶν δύο, ὑπό μνημα εἰς τὸ ̓Αρχιμήδους Εφόδιον, Διαγραφὰς οἰκιῶν ἐν βιβλίοις γ', Αστρολογικά, Περὶ οἰκήσεων. Of these works, some have been printed. The work on the Sphere, which is a treatise on the properties of the sphere, and of the circles described on its surface, was first published in an ancient Latin version, edited by John Vögelin, Paris, 1529, 4to.; and other Latin versions were published by F. Maurolycus, with the Sphaerica of Menelaus, and the work of Autolycus on the Sphere, Messanae, 1558, fol.; by Jos. Auria, with Autolycus, from six MSS. in the Vatican, 1588, 4to.; by Dr. Isaac Barrow, in his edition of Archimedes, Lond. 1675, 4to.; and by And. Celsius, Upsal. 1730, 12mo. The first edition of the Greek text was published by Joannes Pena, the royal mathematician of France, Bellov. 1558, 4to.: many of the demonstrations, which are defective in the work of Theodosius, were supplied by Pena from Euclid's Elements, and other geometrical works, both an 6. Respecting Theodosius, surnamed å μikpós, a supposed Epitomator of Dion Cassius, but apparently in fact only a copyist, see Harless's additions to the notice of him by Fabricius. (Bibl. Graec. vol. v. p. 142.) 7. MELITINUS, a Byzantine historian, a MS. copy of whose Chronicon was brought from Constantinople to Tübingen by Stephen Gerlach, a fragment of which, respecting the marriage of the emperor |