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A Dictionary of Greek and Roman biography and mythology (ed. William Smith) 17 17 Browse Search
Samuel Ball Platner, Thomas Ashby, A Topographical Dictionary of Ancient Rome 4 4 Browse Search
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Samuel Ball Platner, Thomas Ashby, A Topographical Dictionary of Ancient Rome, Q. AURELIUS SYMMACHUS, DOMUS (search)
Q. AURELIUS SYMMACHUS, DOMUS (1) on the Caelian (Sym. Ep. iii. 12, 88; vii. 18, 19), near the Villa Casali, where inscriptions have been found (CIL. vI. 1699, 1782, 31903). (2) on the right bank of the Tiber (ib. i. 44; Amm. Marcell. xxvii. 3. 4), called pulcherrima, and burned in 367 A.D.
Samuel Ball Platner, Thomas Ashby, A Topographical Dictionary of Ancient Rome, VETTIUS AGORIUS PRAETEXTATUS ET FABIA PAULINA, DOMUS (search)
VETTIUS AGORIUS PRAETEXTATUS ET FABIA PAULINA, DOMUS (uxor): north-east of the porta Esquilina, between the Vie Rattazzi, Principe Umberto, Cappellini, and Principe Amedeo, where considerable remains (BC 1874, 58 sqq.) and inscribed pipes have been found (CIL xv. 7563). Vettius was praef. urbi in 367 A.D. From the apparent extent of this property, it may perhaps be regarded as horti (HJ 368).
Samuel Ball Platner, Thomas Ashby, A Topographical Dictionary of Ancient Rome, PORTICUS DEORUM CONSENTIUM (search)
PORTICUS DEORUM CONSENTIUM originally built perhaps in the second or third century B.C., as a fragment of tufa walling may show (TF 55, 56), but in its present form due to one of the Flavian emperors, as is shown by the construction (AJA 1912, 411, 414), and restored in 367 A.D. by Vettius Praetextatus, prefect of the city and a vigorous supporter of paganism. This restoration is recorded by an inscription on the architrave (CIL vi. 102). The existing remains are built at an angle against the rock beneath the Tabularium and the supporting wall of the clivus Capitolinus, and consist of two parts, a substructure containing seven small rooms, unlighted and of uncertain use, and above them a platform paved with marble, on which is a row of small rooms, 4 metres high and 3.70 deep, made of brick-faced concrete. Seven of these rooms have been excavated, and there are probably five more still buried. In front of them is a porticus of Corinthian columns supporting an entablature. The colo
Samuel Ball Platner, Thomas Ashby, A Topographical Dictionary of Ancient Rome, Chronological Index to Dateable Monuments (search)
mitium, 137; Pantheon, 385. 357Constantius sets up obelisk in Circus Maximus, 118, 367. 357-362Mithraeum of Tamesius, 345. 357Altar of Victory in Curia removed, 570. 358(ca.). Balnea Neratii Cerealis, 70. 360-363Julian: Temple of Juppiter Heliopolitanus on Janiculum rebuilt, 295; base in Comitium, 137; altar of Victory in Curia restored (?), 570. 363Temple of Apollo Palatinus burnt, 18. 364-378Macellum Liviae restored, 322. 365-367Valentinian I restores Pons Aurelius, 399. 367Porticus of the Dei Consentes rebuilt, 421. 370Pons Cestius rebuilt as Pons Gratianus, 399. 370(ca.). Pantheon used for civil purposes, 385, n. 3. 374(ca.). Forum Palatinum, 229. Porticus Boni Eventus, 420. 379-383Arcus Gratiani Valentiniani et Theodosii, 40. 380Porticus Maximae, 423. 381Anio Novus repaired, 12. 382Altar of Victory in Curia again removed, 570. Mansiones Saliorum Palatinorum restored, 326. 384-387Pons Probi rebuilt, 401. Valentinian and Valens set up statues in
and by missionaries, till the death of Jovin, A. D. 364. Valens, however, took part with Eudoxius, the Acacian Bishop of Constantinople, and Aetius retired to Lesbos, where he narrowly escaped death at the hands of the governor, placed there by Procopius in his revolt against Valens, A. D. 365, 366. (See Gibbon. ch. 19.) Again he took refuge in Constantinople, but was driven thence by his former friends. In vain he applied for protection to Eudoxius, now at Marcianople with Valens; and in A. D. 367 (Phil. 9.7) he died, it seems, at Constantinople, unpitied by any but the equally irreligious Eunomius, who buried him. (Phil. 9.6.) The doctrinal errors of Aetius are stated historically in the article on ARIUS. From the Manichees he seems to have learned his licentious morals, which appeared in the most shocking Solifianism, and which he grounded on a Gnostic interpretation of St. John, 17.3. He denied, like most other heretics, the necessity of fasting and self-mortification. (S. Ep. ad
Athanari'cus the son of Rhotestus, was king, or according to Ammianus Marcellinus (27.5), "judex" of the West Goths during their stay in Dacia. His name became first known in A. D. 367, when the Goths were attacked by the emperor Valens, who first encamped near Daphne, a fort on the Danube, from whence, after having laid a bridge of boats over this river, he entered Dacia. The Goths retired and the emperor retreated likewise after having performed but little. He intended a new campaign, but the swollen waters of the Danube inundated the surrounding country, and Valens took up his winter quarters at Marcianopolis in Moesia. In 369, however, he crossed the Danube a second time, at Noviodunum in Moesia Inferior, and defeated Athanaric who wished for peace, and who was invited by Valens to come to his camp. Athanaric excused himself, pretending that he had made a vow never to set his foot on the Roman territory, but he promised to the Roman ambassadors, Victor and Arinthaeus, that he wou
estine, in the district of Eleutheropolis, in the first part of the fourth century. (Sozomen. 6.32.) His parents were Jews. He went to Egypt when young, and there appears to have been tainted with Gnostic errors, but afterwards feli into the hands of some monks, and by them was made a strong advocate for the monastic life, and strongly imbued with their own narrow spirit. He returned to Palestine, and lived there for some time as a monk, having founded a monastery near his native place. In A. D. 367 he was chosen bishop of Constantia, the metropolis of the Isle of Cyprus, formerly called Salamis. His writings shew him to have been a man of great reading; for he was acquainted with Hebrew, Syriac, Egyptian, Greek, and Latin, and was therefore called penta/glwssos. But he was entirely without critical or logical power, of real piety, but also of a very bigoted and dogmatical turn of mind, unable to distinguish the essential from the nonessential in doctrinal differences, and always read
Gela'sius 2. Bishop of CAESAREIA, in Palestine. He was sister's son to Cyril of Jerusalem, by whose influence or authority he was appointed to his see, apparently before A. D. 367. [CYRILLUS of JERUSALEM.] It was at Cyril's desire that Gelasius undertook to compose an ecclesiastical history, as Photius says he had read in the *Grooi/mion ei)s ta\ meta\ th\n e)kklhsiastikh\n i(stori/an *Eu)sebi/ou tou= *Pamfi/lou, Preface to the Continuation of the Ecclesiastical History of Eusebius Pamphili, written by Gelasius himself. It may be observed that Photius does not seem to have read the whole work, but only the preface. It is probable that the work is referred to by Gelasius of Cyzicus in his History of the Council of Nice (1.7), in the passage *(/Oge mh\n *(Roufi=nos h)\ gou=n *Gela/sios tau=ta le/gei a(=de: from which passage probably arose the statement mentioned by Photius, but refuted by a reference to dates, that Cyril and his nephew Gelasius had translated the Ecclesiastical Histor
A Dictionary of Greek and Roman biography and mythology (ed. William Smith), or Justinianus Magnus or Justinian the Great (search)
eparated from OB, and and that they signify Constantinople, seems clear from the legends AQOB, TESOB, and TROB, which indicate respectively the towns of Aquileia, Thessalonica, and Treves. The above-mentioned writers suppose that OB represent the Greek numerals, and that they consequently indicate the number 72. In the time of Augustus forty gold coins (aurei or solidi) were equal to a pound; but as these coins were struck lighter and lighter, it was at length enacted by Valentinian I. in A. D. 367 (Cod. 10. tit. 72 (70), s. 5), that henceforth 72 solidi should be coined out of a pound of gold; and we accordingly find CONOB for the first time on the coins of the latter emperor. In the reign of Justinian the custom was first introduced of indicating on the coins the number of the year of the emperor's reign. This practice began in the twelfth year of Justinian's reign, and explains the reason why Justinian enacted, in the eleventh year of his reign, that in future all official docum
igns of Julian and Jovian, was fully restored under the reign of Valens, from whose time they were known simply as Arians, that designation being thenceforward given to them alone. Many of the semi-Arian party, or, as they were termed, Macedonians, being persecuted by the now triumphant Acacians, were led to approximate more and more to the standard of the Nicene confession with respect to the nature and dignity of the Son; and at last several of their bishops transmitted to pope Liberius (A. D. 367) a confession, in which they admitted that the Son was " o(moou/sios," "homoousios," or" of the same substance" as the Father, and were addressed by the pope in reply as orthodox in that respect. Their growing orthodoxy on this point rendered their heterodoxy with respect to the Holy Spirit, whose deity they denied, and whom they affirmed to be a creature, more prominent. This dogma is said to have been broached by Macedonius after his deposition, and was held both by those who remained se
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