virtues of the great Athanasius. The intrepid veteran of the faith, at the age of seventy, had issued from his retreat on the first intelligence of the tyrant's death. The acclamations of the people seated him once more on the archiepiscopal throne; and he wisely accepted, or anticipated, the invitation of Jovian. The venerable figure of Athanasius, his calm courage, and insinuating eloquence, sustained the reputation which he had already acquired in the courts of four successive princes.[1] As soon as he had gained the confidence, and secured the faith, of the Christian emperor, he returned in triumph to his diocese, and continued, with mature counsels and undiminished vigour, to direct, ten years longer,[2] the ecclesiastical government of till A.D. 373 Alexandria, Egypt, and the Catholic church. Before his departure from Antioch, he assured Jovian that his orthodox devotion would be rewarded with a long and peaceful reign. Athanasius had reason to hope that he should be allowed either the merit of a successful prediction or the excuse of a grateful, though ineffectual, prayer.[3]
The slightest force, when it is applied to assist and guide the Jovian proclaims universal toleration natural descent of its object, operates with irresistible weight; and Jovian had the good fortune to embrace the religious opinions which were supported by the spirit of the times and the zeal and numbers of the most powerful sect.[4] Under his reign, Christianity obtained an easy and lasting victory; and, as soon as the smile of royal patronage was withdrawn, the genius of paganism, which had been fondly raised and cherished by the arts of Julian, sunk irrecoverably in the dust. In many cities, the temples were shut or deserted: the philosophers, who had
- ↑ Athanasius, at the court of Antioch, is agreeably represented by La Bléterie (Hist. de Jovien, tom. i. p. 121-148): he translates the singular and original conferences of the emperor, the primate of Egypt, and the Arian deputies. The Abbé is not satisfied with the coarse pleasantry of Jovian; but his partiality for Athanasius assumes, in his eyes, the character of justice.
- ↑ The true æra of his death is perplexed with some difficulties (Tillemont, Mém. Ecclés. tom. viii. p. 719-723). But the date (A.D. 373, May 2) which seems the most consistent with history and reason is ratified by his authentic life. Maffei, Osservazioni Letterarie, tom. iii. p. 81. [So Index of Heortastic Letters; the Hist. Aceph. gives 3rd May.]
- ↑ See the observations of Valesius and Jortin (Remarks on Ecclesiastical History, vol. iv. p. 38) on the original letter of Athanasius, which is preserved by Theodoret (1. iv. c. 3. [See Migne's Patr. Gr., vol. 26, p. 813]). In some Mss. this indiscreet promise is omitted; perhaps by the Catholics, jealous of the prophetic fame of their leader.
- ↑ Athanasius (apud Theodoret, 1. iv. c. 3) magnifies the number of the orthodox, who composed the whole world, πάρεξ ὀλίγων τῶν τὰ Ἀρείου φρονούντων. This assertion was verified in the space of thirty or forty years.
