138 ASTRONOMY AND ASTROLOGY. the ancients in their astronomical practice, for it enabled | accord, but by the determined will and appointment of them to teach it to their children, and even to render it an amusement in the refreshing coolness of the night. To the pilot, this knowledge was of vital importance before the discovery of the magnetic needle. It was not only in the clear and cloudless night that his astronomical skill availed him in shaping his course with more or less certainty; if he could only discern a part of a constellation, or a single well-known star, if not too near the zenith, he could tell in what quarter it lay at that time of night, and of course the azimuth of his situation. 7. Landseer, in his Sabean Researches, remarks "that the ancients determined the seasons by the rising and setting of certain constellations. Before the colure of the vernal equinox passed into the Ram, and after it had quitted Aldebaran and the Hyades, the Pleiades were for about seven or eight centuries, or perhaps longer, esteemed to be the leading stars of the Sabean year. It is not meant that the vernal colure continued to pass exactly through this cluster of stars for the above space of time, but that there were no other stars of the zodiac between the Hyades and the first degree of Aries, sufficiently near to supersede them by becoming an astronomical mark.” 8. Whether the Egyptians or Chaldæans were the originators of astronomy, or astrology, is a question into which we need not enter. The nature and circumstances of both countries would lead a civilized people to turn their attention both to geometry and astronomy. Moses informs us that there were, in his time, magicians or enchanters in Egypt, (Exod. 7. 11,) who are denominated 'mekashphim, "because," says Professor Jahn, "they computed eclipses of the sun and moon, and pretended to the people that they produced them by the efficacy of their own enchantments." "It is by no means surprising," continues the same writer, that the Hebrews did not devote greater attention to astronomy, since the study of astrology was intimately connected with it, and very highly estimated among the neighbouring nations. This, however, was interdicted to the Hebrews, as we learn from Deut. 18. 10. Daniel, indeed, studied the art of artrology at Babylon, but he did not practise it. (Dan. 1. 20; 2. 2.) They divided the heavens into apartments or habitations; to each one of these apartments they assigned a ruler or president." 66 9. It is evident that the astrological arts were practised by the Egyptians and Chaldæans in very early times. In this respect the present race of Orientals do not yield to their ancestors, there being scarcely any contingency or circumstance of life concerning which astrologers, or astrological tables, are not consulted. Cicero says that "the Chaldæans inhabiting vast plains, whence they had a full view of the heavens on every side, were the first to observe the course of the stars, and the first who taught mankind the effects which were thought to be owing to them. Of their observations they made a science, whereby they pretended to be able to foretel to every one what was to befal him, and what fate was ordained him from his birth." Diodorus Siculus mentions the Chaldæans, as so called by the Babylonians themselves, and intimates the distinction by describing them as “the more ancient Babylonians." They appear to have formed the learned caste, occupying the same station as the priests did in Egypt. They were greatly given to divination, the foretelling of future events, and the interpretation of dreams. They were of opinion that all things were ordained by a Divine Providence, and that the motions of the heavenly bodies were not performed by chance or of their own the gods. From long and continued observations of the stars, they professed to foretel things that should come to pass. The sun, moon, and planets, they called Interpreters, as being principally concerned in making known to man the will of the gods; their rising, setting, colour, &c., were held to presage hurricanes, tempestuous rains, droughts, earthquakes, and all other circumstances which were thought to forebode good or evil, not only to nations in general, but to kings and private persons in particular. The planets, in their courses through the twelve signs, into which they divided the visible heavens, were considered to have a great influence, either good or bad, on men's nativities, so that, from a consideration of their several natures and respective positions, it might be foretold what should befal people in after-life. Diodorus adds, "As they foretold things to come to other kings formerly, so they did to Alexander, who conquered Darius, and to his successors Antigonus and Seleucus Nicator; and accordingly things fell out as they declared. They also tell private men their fortunes so certainly, that those who have found the thing true by experience, have esteemed it a miracle, and beyond the art of man to perform. This we may justly and truly say, that the Chaldæans excel all men in astrology, having studied it more than any other art or science. But the number of years during which the Chaldæans allege that their predecessors have been devoted to the study, is incredible; for when Alexander was in Asia, they reckoned up four hundred and seventy thousand years, since they first began to observe the motions of the stars." 10. Cicero also ridicules this pretension, though there can be no doubt that they did make and record astronomical observations from very ancient times, since Callisthenes, the philosopher who accompanied Alexander, found at Babylon such observations, extending backwards for 1903 years. The above extravagant statement will be within this account, if we understand that the number (as corrected) of 473,040, was, as Dr. Hales concludes, produced by the multiplication of two factors, the square of the Chaldæan Saros, (a period of lunar inequalities) 18 × 18=324, and the Nabonassarean or Sothiacal period of 1460 years. Whether the statement of the result as "years" arose from a misconception or from an intention to deceive is not very clear; but it does appear that the later Chaldæans were in the habit of turning days into years to give themselves an antiquity commensurate with their belief that the world had no beginning. 11. Among the rude and simple observations made by those who first cultivated the science of astronomy, the heliacal rising of the stars held a very principal rank. A phenomenon of so much practical utility in its daily application to the affairs of life, of which they could make so much use in marking the seasons of the year, and regulating their public observances, and at the same time one which required a degree of accuracy so very moderate, either in the instrument or in the observer, was well suited to the infancy of astronomy. To ascertain on what day a certain star rose heliacally, was all that was required; for this purpose, the obser vation ought to be accurate within about one degree of space; and, moreover, the operation could be checked and corrected by the observation of one, two, or three other nights. With this view of the subject, we need not be sur prised at finding the frequent reference to heliacal risings in the earlier periods of the history of astronomy. Newton, for the purpose of confirming the testimony of Herodotus, as to the time when Hesiod flourished, gives the result of a calculation based on the rising of Are ASTRONOMY AND ASTROLOGY—ATHALIAH. turus at sunset, as observed in Hesiod's time, sixty days after the winter solstice, which Newton therefore dates about one hundred years after the death of Solomon, or B.C. 875. Against all this some respectable modern commentators object that the ancient notices of the heliacal rising of stars are of no sort of value, on account of the great refraction of light near the horizon in those countries. If this specious objection was supported either by the modern improvements in astronomy or by authentic historical facts, it would well deserve our serious attention; but the very reverse is the case, even in the circumstance selected for animadversion. The broad fact is that the ancients were enabled by some means or other, whether simple or complex, to ascertain the heliacal rising, with a degree of accuracy abundantly sufficient for their own purposes; and the most accurate modern observations prove that the refraction could not be an obstacle. Hesiod testifies that the large bright star Arcturus rose heliacally sixty days before the winter solstice in his time; and Newton found by retrospective calculation, that this was the case at the time assigned to Hesiod by the most authentic history. We need not therefore seek better evidence of any fact, and seldom indeed find any fact so well authenticated. 12. The Pleiades are well known to be a cluster of stars in the constellation Taurus, and Dr. Hales has given us an example of the application of astronomy to biblical chronology in two calculations made to ascertain the era of that patriarch. The first was made by M. Descoutant, a French mathematician in 1765. This writer followed the LXX. and other versions in making Chimah, signify the Pleiades, and he calculates Job to have lived B.C. 2136. Dr. Hales gives another calculation for the same purpose, made upon an hypothesis of his own, that Chimah means Taurus, or rather Aldebaran, the principal star in that constellation; the calculation made from these premises by Dr. Brinkley, the late bishop of Cloyne, makes the date of Job B.C. 2337, a result which seems much in favour of the long system of biblical chronology. See Crosthwaite's Synchronology, to which learned and accurate work we are chiefly indebted for the sub stance of this article. I. ASTYAGES, otherwise called Cyaxares, king of the Medes, and successor of Phraortes, reigned forty years, and died A. M. 3409. He had a son called Astyages or Darius, mentioned in the Book of Daniel; and two daughters, Mandane and Amyit; the latter married Nebuchadnezzar, son of Nabopolassar, king of Chaldæa, and was mother of Evil-Merodach. Mandane married Cambyses the Persian, and was the mother of Cyrus. II. Astyages, son of the above, otherwise Ahasuerus, (Dan. 9. 1,) or Artaxerxes, (Dan. 6. 1,) or Darius the Mede, (Dan. 5. 31,) or Cyaxares, was by his father appointed governor of Media, and sent with Nabopolassar, king of Babylon, against Sarac, king of Assyria. Astyages was with Cyrus at the conquest of Babylon, and succeeded Belshazzar, king of Babylon. (Dan. 5. 30,31.) Calmet. ASYLUM, or, as in the Hebrew, by "cities of refuge." (Josh. 20. 2.) Six cities of refuge, equally distributed over the land, were appointed "that the slayer that had killed any person unawares and unwittingly, might flee thither" from the goel, or avenger of blood. The roads to the cities of refuge were kept in constant repair, and directions were placed where an intersection 139 of ways took place, and the Mishna informs us that two or three elders were appointed to be on the watch for the goël to dissuade him from his pursuit, until the case could be investigated. Besides these cities, the altar of burnt-offering and the Temple of Jerusalem were sanctuaries, but not for wilful murderers, (Exod. 21. 14,) and we see that when Joab took refuge there and refused to quit the altar, he was slain on the spot. The practice of sanctuary has prevailed among most heathen nations, as we read of it among the early Persians, the Arabians, the Greeks, and the Romans. In the early ages, the Christian churches and altars also possessed the privilege of asylum. The custom was not introduced into the Church before the time of Constantine, and it was first regulated by law under the emperors Theodosius the Great, Arcadius, Honorius, Theodosius the Younger, and Justinian. The multiplication of these privileged places soon became exceedingly inconvenient, being found to present a serious impediment to the administration of justice; and hence it was found necessary from time to time to circumscribe the ecclesiastical right of sanctuary by various restrictions and limitations. The evils of the practice at length became so enormous that even popes and councils were obliged to set limits to the privileges thus claimed. Since the sixteenth century the right of asylum has been gradually abolished, and even in Roman Catholic countries it has become extinct, or at least very extensively reformed. Wait's Jewish and Oriental Antiq.; Riddle's Christ. Antiq. See AVENGER OF BLOOD; CITIES of Refuge. ASYNCRITUS, a person mentioned in Rom. 16 14. The Greeks say that he was bishop of Hyrcania, and observe a festival in his honour on April 8. Calmet. ATAD, THRESHING-FLOOR OF, the name of a place where the sons of Jacob and the Egyptians who accompanied them mourned for Jacob, which was called after that event Abel-Mizraim, or the mourning of the Egyptians. (Gen. 50. 11.) St. Jerome says that this place was situated between the river Jordan and Jericho, two miles from the river, and three from the city. Dr. Wells places it on the west of the Jordan, and not far from Hebron, and says that it is uncertain whether Atad is the name of a place or of a man. A modern writer observes, "After the Egyptians had passed the Jordan, and had marched three miles beyond it, into the plain of Jericho, they came to the large open threshing-ground of Atad, which being level, and enclosed by a low wall, offered a convenient situation for a halt, and for the commencement of those funeral solemnities which they had made so long a journey to celebrate." See ABEL-MIZRAIM. I. ATAROTH, My a city in the tribe of Gad. (Numb. 32. 34.) II. Another in the tribe of Ephraim, (Josh. 16. 7,) also called Addar. (16. 5; 18. 13.) 54.) III. Another in the tribe of Judah. (1Chron. 2. ATHACH, a city of Judah, one of those to which David sent a portion of the spoil taken from the Amalekites. (1Sam. 30. 30.) ATHALIAH, the daughter of Omri, king of Samaria, was wife to Jehoram, king of Judah. Jehu having slain her son, Ahaziah, she seized the kingdom and destroyed all the sons of Jehoram, (whom he had by other wives,) except Jehoash, who was providentially saved by his father's sister, Jehosheba. Athaliah was slain after an usurpation of six years, and Jehoash suceeded to the throne. Her history is given in the eleventh chapter of the second Book of Kings, and is fearfully monitory. ATHANASIAN CREED, a declaration of the catholic doctrine of the Trinity in Unity, commonly ascribed to St. Athanasius, the celebrated bishop of Alexandria, and directed by our Church to be read at stated seasons in her public services. It is now generally agreed that the creed once ascribed to Athanasius, and which some even of our old divines believed to be his, is the production of some later writer. It is assigned for the most part to either the fifth or the sixth century; but it was not generally admitted into the offices of the Roman Church until the year 930. As a composition, therefore, this creed does not on any account claim a place in a list of ancient confessions; but as its presence in the Liturgy of our own Church makes this -ATHENS. creed an object of interest, it appears necessary to take some notice of it here; of course it must be understood in a purely historical or critical point of view. A confession of faith really composed by Athanasius is prefixed to the Benedictine edition of his works; and has been inserted by Dr. Routh at the end of his Scriptorum Ecclesiasticorum Opuscula. The true author of this creed it is likely will always remain unknown. All that we can state concerning it amounts to this: that the creed is not the work of Athanasius, although published, and for a long time received under his name; but that it proceeded from the pen of some writer of the Western Church, who flourished probably about the fifth or sixth century, but whose name cannot now be ascertained. Riddle's Christ. Antiq. ATHAR. See ETHER. ATHENS, the capital of the ancient kingdom of Attica, renowned for the learning, eloquence, and science of its citizens, and also for having produced some of the most illustrious warriors of antiquity, but claiming a place here as one of the scenes of the labours of St. Paul. The city is situated on the west side of Attica, about five miles from the Gulf of Egina, in lat. 37° 58' 1" N., long. 23° 46′ 14′′ E., and is built on the west-side of an abrupt and rocky eminence rising out of an extensive plain, terminated by Mounts Pentelicus and Parnes on the north, by Mount Anchesmus north-east, by Mount Hymettus on the east, by the Hill Museium on the southwest, and by Lycabettus on the west. According to the generally received accounts, Athens was founded by Cecrops about the year 1550 or 1556 before the Christian era, and was styled Cecropia. It afterwards received the name of Athens from Minerva, denominated by the Greeks Aonon, who was considered the tutelary goddess of the city. 2. In the carly history of Greece, the kings and archons of Athens occupy a conspicuous place, but it was not till the time of Pericles that the city attained the summit of its splendour and prosperity, both with respect to the power of the republic, and the extent of the architectu ral decorations with which the city was adorned. Xenophon says, that in his time, Athens contained upwards of 10,000 houses which were for the most part small and mean, and according to Dicæarchus, it was to the public edifices alone that it owed its attractions. The inhabitants were comprised under three classes, citizens, sojourners, and slaves; of these the slaves greatly preponderated, though it is difficult to make any accurate computation of their numbers. Boeckh has estimated the population of the city and its parts at 180,000; and Colonel Leake, at 116,000. "All the finest products," says Xenophon, "of Sicily, of Italy, Cyprus, Lydia, Pontus, and the Peloponnesus, Athens, by her empire of the sea, is able to collect into one spot." The native products of Athens were also of great importance; they consisted chiefly of olives, figs, and honey, and have been celebrated in all ages. The wealth of the city was augmented by the silver mines of Laurion, and "those sumptuous edifices which constituted the pride of the Athenians, and the admiration of succeeding generations, owed their origin to the marble quarries of Pentelicus." Thucydides informs us, that previously to the Peloponnesian war, the treasury contained 9,700 talents, besides a great quantity of gold and silver deposited in ATHENS. the temples of the gods and in other public edifices. The city was defended by 1200 cavalry, 1600 bowmen, and 13,000 heavy-armed troops; 16,000 men were stationed in the fortifications, and the coast was guarded by 300 well-manned ships. 3. When Attica became at length only part of a Roman province, Athens still maintained its celebrity in the republic of letters, as the seat of learning, science, and philosophy; and thither all proceeded who were desirous to learn the true principles of eloquence, or who wished to estimate with accuracy the works of genius and art. Cicero repaired to Athens to benefit by the instructions of the great masters of oratory, and thither he sent his son to hear the lectures of Cratippus. Horace was also sent to Athens, and indeed every Roman of rank held an educational residence in the city to be indispensable. Plutarch informs us that in his time Greek learning was judged so necessary, that a Roman who did not understand that language never attained any degree of esti mation. 4. The most striking object among the monuments of antiquity which still exist is the Acropolis, or Cecropian fortress, rising abruptly out of the Attic plain, and covered with relics of Athenian grandeur. At its west end, by which alone it was accessible, stood the Propylæa, the gate as well as the defence of the Acropolis. Through this gate the periodical processions of the Panathenaic jubilee were wont to move; and the marks of chariot-wheels are still visible on the stone floor of its entrance. It was of the Doric order, and its central pediment was supported by six fluted marble columns each five feet in diameter and twenty-nine in height. On the right wing stood the Temple of Victory, and on the left was a building decorated with paintings. In a part of the wall still remaining there are fragments of designs in basso relievo, representing the combat of the Athenians with the Amazons. Near the Propylæa stood the celebrated colossal statue of Minerva, executed by Phidias, after the battle of Marathon, the height of which, including the pedestal, was sixty feet. The Parthenon or Temple of Minerva was of the Dorie order, with 17 columns on the sides each six feet two inches in diameter and 34 feet in height, elevated on three steps. Its height from the base of the pediments was 65 feet, and the dimensions of the area 233 feet by 141 102. The eastern pediment was adorned by two groups of statues, one of which represented the birth of Minerva, the other, the contest of Minerva with Neptune for the government of Athens. On the metopes was sculptured the battle of the Centaurs with the Lapithæ; and the frieze contained a representation of the Panathenaic festivals. Ictinus, Callicrates, and Carpion, were the architects of this temple; Phidias was the artist; and its entire cost has been estimated at one million and a half sterling. Of this building eight columns of the eastern front and several of the lateral colonnades are still standing. Of that portion which represented the contest of Neptune and Minerva, nothing remains but the head of a seahorse and the figures of two women without heads. The combat of the Centaurs and the Lapitha is in better preservation. Of the numerous statues with which this temple was enriched, that of Adrian alone remains. The Parthenon, notwithstanding its dilapidated condition, still retains an air of inexpressible grandeur and sublimity; it forms at once the highest point in Athens, and the centre of the Acropolis. On the north-east side of the Parthenon stood the. Erechtheium, a temple dedicated to the joint worship of Neptune and Minerva. There are still considerable remains of this building, particularly those beautiful female figures called Caryatides, which support, instead of columns, three of the porticos, as may be seen in the annexed engraving. The rest of the roof of this graceful portico fell during the siege of Athens in 1827. Such were some of the principal buildings of the Acropolis, the glory and the pride of art, and the wonder and the envy of the world. 5. In the city of Athens itself there yet remain some monuments of antiquity. Of these the principal are, three exquisite Corinthian columns crowned by architraves; the Temple of the Winds built by Cyrrhestes, of an octagonal figure, with a representation of the different winds on each of its sides; and the choragic monument of Lysicrates, called by the modern Greeks, the Lantern of Demosthenes. This building consists of a pedestal surrounded by a colonnade, and is surmounted by a dome of Corinthian architecture; it was long supposed to be the spot which Demosthenes used as his study, a supposition which has since been proved to be groundless. 142 tre. ATHENS. 6. Beneath the southern wall of the Acropolis, near its extremity, was situated the Athenian or Dionysiac theaIts seats, rising one above another, were cut out of the sloping rock; of these only the two highest rows are now visible, the rest being concealed by an accumulation of soil. Plato affirms that it was capable of containing thirty thousand persons. Statues of all the great tragic and comic poets were placed in it, the most conspicuous of which were those of Æschylus, Sophocles, and Euripides among the former, and those of Aristophanes and Menander among the latter. On the south-west side of the Acropolis is the site of the Odeium, or musical theatre of Herodes Atticus, named by him the Theatre of Regilla, in honour of his wife. On the north-east side of the Acropolis stood the Prytaneum, where those citizens who had rendered services to the state were maintained at the public expense. Extending southward from the site of the Prytaneum, ran the street to which Pausanias gave the name of Tripods, from its containing a number of small temples or edifices crowned with tripods, to commemorate the triumphs gained by the Choragi in the Theatre of Bacchus. 7. Opposite to the west end of the Acropolis is the Areopagus, or Hill of Mars, on the eastern extremity of which was situated the celebrated court of the Areopagus. This point is reached by means of sixteen stone steps cut in the rock, immediately above which is a bench of stone, forming three sides of a quadrangle, like a triclinium, generally supposed to have been the tribunal. The ruins of a small chapel, consecrated to St. Dionysius the Areopagite, and commemorating his conversion by St. Paul, (Acts 17. 34,) are here visible. About a quarter of a mile south-west from the centre of the Areopagus stands Pnyx, the place provided for the public assemblies at Athens in its most flourishing period. The steps by which the speaker mounted the rostrum, and a tier of three seats hewn in the solid rock for the audience, are still to be seen. This is perhaps the most interesting spot in Athens to the lovers of Grecian genius, being associated with the fame of Demosthenes and other Athenian orators. Without the city are the ruins of the temple of Jupiter Olympus, begun by Pisistratus, but not finished till the time of the Roman Emperor Adrian, seven hundred years afterwards; of the one hundred and twenty columns which supported it, only sixteen now remain. There is also the Temple of Theseus, built by Cimon shortly after the battle of Salamis, and the most perfect, if not the most beautiful existing specimen of Grecian architecture. It is built of Pentelic marble; the roof, friezes, and cornices still remain; and so gently has the hand of time pressed upon this venerable edifice, that the first impression of the mind on beholding it, is a doubt as to its antiquity. 8. St. Paul visited Athens A.D. 54, and shrunk not from a controversy with its most distinguished philosophers. The apostle had found it necessary to leave Berea; but Timothy and Silas remained behind, and, accompanied by some friends, he proceeded to Athens, whence he despatched them with an injunction to Timothy and Silas to join him with all convenient speed. It does not appear by the evangelical historian what was the apostle's intention in repairing to this city; but while he was waiting for the arrival of Silas and Timothy he took a survey of the place, and "his spirit was stirred in him when he saw the city wholly given up to idolatry,” or, as it is expressed in the margin, "full of idols." Their most distinguished philosophers were occupied in inquiring and reporting news, curious to know everything, and divided in opinion concerning religion and happiness. (Acts 17.) There was at this time a synagogue of the Jews at Athens, and St. Paul, as was his usual custom in such cases, repaired thither, and disputed with them; and also discoursed "in the market," the place of public resort for business and discussion, 66 daily with them that met him," a practice common in Eastern countries. From an altar erected to the "Unknown God," the great Apostle of the Gentiles taking the opportunity here to preach Jesus Christ, was carried before the judges of the tribunal called Areopagus. A learned divine, Rev. R. Biscoe, in his History of the Acts of the Apostles, is of opinion that by the Unknown God, the Athenians meant the God of the Jews. It is well-known that the Greeks always evinced great facility in admitting the objects of worship of other nations into the catalogue of their deities; and, as subsequently to the time of Alexander the Great, considerable intercourse had taken place between the Greeks and the Jews, it is highly probable that the former should have obtained some knowledge of the religion of the latter. Nor is it difficult to explain why the Athenians should have given the name of “Unknown" to the God of the Jews; for the Jews invariably abstained from uttering the name of God, and always referred to the Deity as incomprehensible; no foreigner could ever learn to distinguish Him by any peculiar name, and hence the Athenians might naturally resort to the appellation of the "Unknown God." See ALTAR. The charge they brought against the Apostle was a serious one and affected his life, it being a capital offence with the Athenians either to speak disrespectfully of the gods, or to set forth "strange gods" as objects of adoration. But the Apostle appeared before his audience in the most undaunted and yet most respectful manner. The discourse which he delivered on that occasion has always been admired as a fine specimen of manly and learned eloquence, well adapted to the capacity of his hearers. He stood in the midst of Areopagus, and began the energetic address, "Ye men of Athens." "A deceiver," says Lord Lyttleton, "would on such an occasion as this, have retracted his doctrine to save his life; an enthusiast would have lost his life without trying to save it by innocent means. St. Paul did neither the one nor the other; he availed himself of an altar inscribed to the Unknown God,' and pleaded that he did not propose the worship of any new god, but only explained to the people the nature and attributes of that unknown Divinity whom their government had already received. Thus he eluded condemnation without departing in the least from the truth of the Gospel, or violating the honour of his God-an admirable proof of the good sense with which he acted, and of there being no mixture of fanaticism in his religion." The philosophers allowed St. Paul to depart, but his discourse was not altogether fruitless. The inspired historian informs us that certain persons "clave unto him," among whom were one of the judges of the Areopagus named Dionysius, and a woman named Damaris. The Apostle left the city immediately after the trial, and proceeded to Corinth. 9. In the third century of the Christian era, Athens had not lost much of its unrivalled works of art. The gradual decay of its buildings, as Colonel Leake conjectures, must be attributed to the decline of Paganism, and to the slow but sure progress of Christianity. In A.D. 258, the walls of the city were repaired by Valerian. The Goths entered Athens in A.D. 267, but they were repelled by a citizen named Dexippus. In A.D. 398, Alaric took Athens, but there is no evidence to show that he treated it with great severity. The general overthrow of Paganism throughout Greece occurred in A.D. 420, during the reign of Theodosius the Younger. About |