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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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Browsing named entities in A Dictionary of Greek and Roman biography and mythology (ed. William Smith). You can also browse the collection for 367 AD or search for 367 AD in all documents.

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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
banished from the city. According to Tillemont, who grounds his assertion on two passages of Gregory Nyssen (ibid.), Meletius was twice banished under Valens, or three times in all, which supposes a return from his first banishment under that prince. Gregory's assertion, however, is not corroborated by any of the ecclesiastical historians; and we have no means of determining the dates of Meletius's return and subsequent exile, if they really took place. Tillemont thinks he was recalled in A. D. 367 at latest, and places his last banishment in A. D. 371. During his exile his party were directed by Flavian and Diodorus. [FLAVIANUS, No. 1; DIODORUS, No. 3.] He was recalled on the death of Valens A. D. 378, but the edict of Gratian, which recalled all those who were in exile, allowed the Arians (who had chosen Dorotheus their bishop in the room of Euzoius, now deceased) to retain the churches which they occupied; however they were after a time delivered up to Meletius, who again manifest
f Meursius (100.41 ) and that of the Bibliotheca Patrum (100.43) ; so that the statement is not free front doubt. In two other places he refers to his being a long time in Galatia (100.64, Meurs., 100.113, Bibl. Patr.). and being at Ancyra (100.98. Meurs., 100.114, Bibl. Patr.), but these passages do not prove that he was born there, for he was in that province in the latter part of his life. He embraced a solitary life, as already observed, at the age of twenty, which, if his birth was in A. D. 367, would be in A. D. 387. The places of his residence, at successive periods, can only be conjectured from incidental notices in the Lausiac History. Tillemont places at the commencement of his ascetic career his abode with Elpidius of Cappadocia, in some caverns of Mount Lucas, near the banks of the Jordan (100.70, Meurs., 106, Bibl. Pair.), and his residence at Bethlehem, and other places in Palestine. He supposes that it was at this time that he saw several other saints who dwelt in that
tc. 3. *Tou= au)tou= o(mili/a.... ei)s th\n e)panqrw/phsin tou= *kuri/ou kai\ *Swth=ros h(mw=n, k. t. l., Ejusdem Pauli Homilia .... in Christi domini et Saluatoris nostri Natiritatem. These pieces are given in the Concilia, vol. iii. col. 1090. 1095, 10981, ed. Labbe. 4. Epistola Pauli Emeseni Episcopi ad Anutholium Magistrum Militiae, given in a Latin version in the Ad Ephesinum Concilium variorum Patrum Epistolae of Christianus Lupus, 4to. Louvain, 1682, Ep. 107. This Paulus of Emesa is to be distinguished from a predecessor of the same name, who was present at the Council of Seleuceia, A. D. 359, and adhered to the party of Acacius (Le Quien, Oriens Christianus, vol. ii. col. 839, but he does not give his authority): but who seems afterwards, under the emperor Jovian. to have united himself with the orthodox (Socrates, H. E. 3.25, 4.12; Sozomen, H. E. 6.4, 12), and to have acted with them possibly at the synod of Antioch (A. D. 363), certainly at that of Tyana (A. D. 367 or 3G6).
is literary culture was thus narrowed, his morals were preserved pure; and if he fell short of his more eminent brothers in variety of attainments, he equalled them in holiness of life. The place of his education appears to have been a nunnery at Annesi or Annesa on the river Iris, in Pontus, established by his mother and sister : and with them, or in the monastery which his brother Basil had established on the other side of the river, much of his life was passed. In a season of scarcity (A. D. 367, 368?) such was his benevolent exertion to provide for the destitute, that they flocked to him from all parts, and gave to the thinly-peopled neighbourhood in which he resided the appearance of a populous town. He had the satisfaction of being present with his sister at his mother's death-bed, and received her dying benediction. Her death appears to have occurred about the time of Basil's elevation to the bishoprick of the Cappadocian Caesareia, about A. D. 370 : soon after which, apparent
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