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History of the Decline and Fall of the Roman Empir

Footnote 127 Assemanni Bibliot


[Footnote 125: Is the expression of Theodore, in his Treatise of the Incarnation, p. 245, 247, as he is quoted by La Croze, (Hist. du Christianisme d'Ethiopie et d'Armenie, p. 35,) who exclaims, perhaps too hastily, "Quel pitoyable raisonnement!" Renaudot has touched (Hist. Patriarch. Alex. p. 127--138) the Oriental accounts of Severus; and his authentic creed may be found in the epistle of John the Jacobite patriarch of Antioch, in the xth century, to his brother Mannas of Alexandria, (Asseman. Bibliot. Orient. tom. ii. p. 132--141.)]

[Footnote 126: Epist. Archimandritarum et Monachorum Syriae Secundae ad Papam Hormisdam, Concil. tom. v. p. 598--602. The courage of St. Sabas, ut leo animosus, will justify the suspicion that the arms of these monks were not always spiritual or defensive, (Baronius, A.D. 513, No. 7, &c.)]

[Footnote 127: Assemanni (Bibliot. Orient. tom. ii. p. 10--46) and La Croze (Christianisme d'Ethiopie, p. 36--40) will supply the history of Xenaias, or Philoxenus, bishop of Mabug, or Hierapolis, in Syria. He was a perfect master of the Syriac language, and the author or editor of a version of the New Testament.]

[Footnote 128: The names and titles of fifty-four bishops who were exiled by Justin, are preserved in the Chronicle of Dionysius, (apud Asseman. tom. ii. p. 54.) Severus was personally summoned to Constantinople--for his trial, says Liberatus (Brev. c. 19)--that his tongue might be cut out, says Evagrius, (l. iv. c. iv.) The prudent patriarch did not stay to examine the difference. This ecclesiastical revolution is fixed by Pagi to the month of September of the year 518, (Critica, tom. ii. p. 506.)]

[Footnote 129: The obscure history of James or Jacobus Baradaeus, or Zanzalust may be gathered from Eutychius, (Annal. tom. ii. p. 144, 147,) Renau dot, (Hist. Patriarch. Alex. p. 133,) and Assemannus, (Bibliot. Orient. tom. i. p. 424, tom. ii. p. 62-69, 324--332, 414, tom. iii. p. 385--388.) He seems to be unknown to the Greeks. The Jacobites themselves had rather deduce their name and pedigree from St. James the apostle.]

[Footnote 130: The account of his person and writings is perhaps the most curious article in the Bibliotheca of Assemannus, (tom. ii. p. 244--321, under the name of Gregorius Bar-Hebroeus.) La Croze (Christianisme d'Ethiopie, p. 53--63) ridicules the prejudice of the Spaniards against the Jewish blood which secretly defiles their church and state.]

[Footnote 131: This excessive abstinence is censured by La Croze, (p. 352,) and even by the Syrian Assemannus, (tom. i. p. 226, tom. ii. p. 304, 305.)]

[Footnote 132: The state of the Monophysites is excellently illustrated in a dissertation at the beginning of the iid volume of Assemannus, which contains 142 pages. The Syriac Chronicle of Gregory Bar-Hebraeus, or Abulpharagius, (Bibliot. Orient. tom. ii. p. 321--463,) pursues the double series of the Nestorian Catholics and the Maphrians of the Jacobites.]

III. In the style of the Oriental Christians, the Monothelites of every age are described under the appellation of Maronites, [133] a name which has been insensibly transferred from a hermit to a monastery, from a monastery to a nation. Maron, a saint or savage of the fifth century, displayed his religious madness in Syria; the rival cities of Apamea and Emesa disputed his relics, a stately church was erected on his tomb, and six hundred of his disciples united their


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