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MDCCCXL.

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London Printed by WILLIAM CLOWES and Sons, Stamford Strees.

THE PENNY CYCLOPÆDIA

OF

THE SOCIETY FOR THE DIFFUSION OF

USEFUL KNOWLEDGE.

ATH

ATHA'NARIC, a chief or judge of the Goths who had settled themselves on the borders of the Roman empire, north of the Danube, about the middle of the fourth century. Having aided Procopius in his rebellion, the Goths were attacked and defeated by the emperor Valens in 369. They then sued for peace, and an interview took place on this occasion between Valens and Athanaric, in a boat in the middle of the Danube. Some years after, the Huns having come down from the banks of the Volga, threatening the territory of the Goths, Athanaric opposed the barbarians at the passage of the river Dniester, but he was surprised, and obliged to retire with a part of his followers into the fastnesses of the Carpathian mountains. The rest of the Goths, under Fritigern, threw themselves on the empire for protection, and were allowed to cross the Danube and settle in Thrace. They afterwards quarrelled with the emperor Valens, whom they defeated and killed in the battle of Adrianople, in August, A.D. 378. After the death of Fritigern, and the elevation of Theodosius to the empire, Athanaric, who had remained in his fastnesses, was elected king of the Goths. He then concluded a peace with Theodosius, and repaired to Constantinople, where he was received with great pomp, in January, A.D. 381; but having surfeited himself at the emperor's table, he soon after died, and was buried with great magnificence by order of Theodosius. (Gibbon, c. xxv.) ATHANAS (Leach), a genus of the long-tailed crustaceans, bearing much resemblance to Lysmata (Risso), from which it differs in having the first pair of feet of larger size than the rest; while the second pair of Lysmata are the largest. It is small in size, and has been taken on the south coast of England and on the shores of France.

ATHANASIAN CREED, or Symbolum Athanasianum, which is also called from the words of its beginning the Symbolum Quicunque, is not extant in the works of Athanasius (which contain, vol. i. part i. p. 98, seq. another creed, stating the same doctrine, but differently expressed), and is not quoted by contemporary writers: it seems to refer to the later Nestorian and Eutychian controversies-has a Latinized character, or it sounds in Greek like a translation from a Latin original, and appears to contain phrases taken from the writings of Augustine, the bishop of Hippo. Hence we conclude that it was composed about the middle of the fifth century. Some have supposed that Vincentius Lerinensis; others, that Venantius Fortunatus; others again, that Hilarius Arelatensis wrote what is now called the Athanasian creed. According to Paschasius Quesnel, Virgilius of Tapsus, who has been considered to have interpolated the passage, 1 John. v. 7, was also the author of the Athanasian creed.

From the seventh century we find that the Athanasian creed has been considered in the western churches to be the most genuine document of the ecclesiastical trinity. It is remarkable that the Athanasian creed was not introduced by the authority of ecclesiastical councils, nor by any external compulsion, but was generally received by the free conviction of the churches that it contained a correct expo

No. 136.

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ΑΤΗ

sition of christian doctrine, and that it was necessary to give some ecclesiastical definitions of the statements of the New Testament. This important document may illustrate the difference between the solution of an historical question concerning authenticity, and one involving the internal truth of doctrinal contents. (See Cave, Historia Litter., vol. i. p. 189; Oudin, de Scriptor Eccles., vol. i. p. 312; Fabricius, Biblioth. Gr., vol. v. p. 297; Montfaucon, Præf. ad Op. Athanasii; and Schröckh, Kirchengesch. vol. xii. pp. 93-252.) Sherlock has also written on the Athanasian creed. Dr. Waterland supposed it, without much foundation, to have been made by Hilary, bishop of Arles; and Archbishop Tillotson said, "The church were well rid of it. (See Clarke's Succession of Sacred Literature: London, 1830, p. 274.) A defence of the Athanasian creed on physiological principles, by Thomas William Chevalier, Esq., has been printed in the Morning-Watch, and published separately: London, 1830. In this dissertation a surgeon refutes the attack of some clergymen.

Before the close of the sixth century, the Athanasian Creed had become so well known, that comments were written upon it; it was not, however, then styled the Athanasian Creed, but simply the Catholic Faith. Before the expiration of another century, it had obtained the appellation which it has since preserved. It is supposed to have received the epithet Athanasian,' on account of its reference to the subjects of the controversy between the orthodox and the Arians. But Athanasius himself confined his exertions to the establishment of the doctrine of the incarnation, and seems not to have insisted much upon the doctrines relative to the Spirit.

6

This creed was used in France about the year 850; was received in Spain about a hundred years later, and in Germany about the same time. It was both said and sung in England in the tenth century; was commonly used in Italy at the expiration of that century, and at Rome a little later.

Many learned men, especially Cardinal Bona, Petatius, Bellarmine, and Rivet, are of opinior that the creed which bears the name of Athanasius was really the production of that bishop. Baronius maintains this opinion, and suggests that it was composed by Athanasius when at Rome, and offered to Julius as a confession of his fath.

The controversy on the Athanasian creed has produced in England a great number of works: the most learned and impartial work on this subject is, A Critical History of the Athanasian Creed,' by Daniel Waterland, D.D.; the second edition, corrected and improved: Cambridge, 1728.

ATHANA'SIUS, ST., surnamed Apostolicus, was one of the most noted divines and theological controversialists of the fourth century. The ecclesiastical history of that period is chiefly occupied with the narration of events in which he either bore a part or was closely concerned.

Athanasius was born at or near Alexandria, about the close of the third century. The Benedictines of St. Maur give A.D. 296 as the year of his birth. Elmarin relates that the

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mother of Athanasius belonged to a noble Alexandrine, to the Nicene decrees. From this time the Meletians and family, and that she was an idolater. She gave to Athana-Eusebians sought the ruin of Athanasius. In A.D. 332 they sius a good education. On her endeavouring to persuade her son to marry, he would not listen to her advice. The mother then assailed his chastity by introducing harlots into his apartments; but Athanasius flogged them and drove them away. The mother now invited a Sabæan magician to dine with him; but this sorcerer told her that Athanasius was already a Galilæan beyond the power of magic, and that he would become a great man. After nearing this, the mother introduced Athanasius to the Patriarch Alexander, and was baptized with her son. The mother died, and Athanasius, like another Samuel, remained with the patriarch. Rufinus, in his continuation of the ecclesiastical history of Eusebius, relates, that Athanasius, while yet a boy, baptized other boys in play, and that this first introduced him to the notice of Alexander, who became bishop of Alexandria, A.D. 313, and was the nineteenth patriarch of that see. This statement is supported by the Benedictine editors of the works of Athanasius, by Tillemont, J. A. Schmidt, S. Basnage, and others, but is rejected by many on the ground of there being an anachronism in assigning the childhood of Athanasius to the period of Alexander's possession of the bishopric.

The writings of Athanasius prove that he received a learned education, and that he was acquainted with both the theological and profane literature of his age; though Gregorius of Nazianzus praises the contempt of Athanasius for heathen learning. During some part of his earlier life, Athanasius, attracted by the great reputation of St. Anthony, led for a time an ascetic life with that celebrated anchorite. In whatever way the notice of Alexander was first attracted, Athanasius early conciliated, and by his abilities retained, the favour of that prelate, who raised him rapidly from the lower ecclesiastical degrees to the office of deacon, and employed him as an assistant in his literary undertakings. In the Synod held at Alexandria, A.D. 321, against the Arians, Athanasius occupied the fourth place among the deacons of the Alexandrine church. In A.D. 325 he was archdeacon, and exerted considerable influence over his bishop, Alexander, and the proceedings at Nicæa. In that synod he represented his bishop against the Arian party. Here Athanasius laid the foundation of his fame by his powerful refutation of Arianism; and notwithstanding his youth, he was from this time considered the first champion of the orthodox church. Alexander died in April, A.D. 326; and in the same year Athanasius was unanimously chosen bishop of Alexandria by the other orthodox bishops and by the inhabitants of the city. It is an established fact, that in those days the clergy and laity concurred in the choice of ecclesiastical superiors. It is related that Athanasius, anticipating that he might be elected, concealed himself during six months, and only re-appeared when he expected that the vacant see would be already filled. According to the Arian statements, Athanasius was consecrated bishop with illegal secrecy. It is probable that the numerous parties of the Meletians and Arians opposed the appointment of Athanasius; yet it is certain that at this period the orthodox party preponderated. A synodal report, which states the particulars of the bishops' proceedings in the choice of the new bishop of Alexandria, still exists, and has been appended to the works of Athanasius.

Athanasius, as the twentieth metropolitan of Alexandria and Patriarch.of eastern Africa, obtained an extensive sphere for exertion.in Egypt, Libya, and the Pentapolis, the first rank after the Roman bishop, and the highest ecclesiastical dignity in the East; but he was surrounded by bitter opponents, against whom he endeavoured to put in execution the decreas af Nicæa.

About 4.386 (according to some reckonings: see ABYSSIVIA, Vol. I. p.58, after the conversion of the Ethiopians to christianity, Athanasius sent Frumentius, who was instrumental in their conversion, as their first bishop. But the joy which this event occasioned to Athanasius was marred by the increase of power obtained at this time by the Arian party. Among the most formidable opponents of Athanasius was Eusebius, bishop of Nicomedia, who having been previously deposed on account of his Arian sentiments, was reinstated A.D. 328, and, in conjunction with the Meletians, obtained considerable influence at the court of Constantine. Athanasius declined to comply with the proposal of Eusebius to re-admit Arius into church communion, and retorted the threats of the emperor by referring

accused him before the emperor of having, without the im-
perial sanction, imposed, for the benefit of the churches, taxes
upon linen; of affording pecuniary aid to the rebels; of
ordering, during a visitation of the Mareotic congregations,
that the chalice of the Meletian bishop, Ischeras, should be
broken, and that his liturgical volumes should be burned; of
having caused the Meletian bishop Arsenius to be mur-
dered; and of having employed the hand of Arsenius, when
severed from his body, for magical purposes. Athanasius
refuted the first two accusations by witnesses, proved that
Ischeras was not a legitimately ordained priest at the time
of this episcopal visitation, and that his chalice was not an
ecclesiastical chalice. His success in refuting the last
charge was complete: Arsenius was still alive, and with
two hands. But this acquittal, and the imperial letters,
which fully acknowledged his innocence and justified his
proceedings, were insufficient to defend him against new
attacks. The Eusebians induced the emperor, A.D. 334, to
cite him before a synod at Cesaræa; but Athanasius refused
to appear before this tribunal, in which his opponents were
at the same time accusers and judges. The emperor, much
displeased by his disobedience, commanded him to appear
before a synod at Tyre, A.D. 335, to which Athanasius went
with forty-nine bishops. The former charges were repeated,
but the presence of Arsenius again disproved the accusation
of murder. Fresh crimes were now imputed to him: a woman
with whom it was alleged that the bishop of Alexandria
had committed fornication, was brought forward, but when
confronted with Athanasius, she mistook for the bishop
a friend who assisted in his defence, and thus committed
herself as a false accuser. Finding that charges from
which he had already been acquitted were perpetually
revived, and that new accusations were invented, he con-
sidered even his life to be endangered; and therefore, before
the accusation about the broken chalice had been fully in-
vestigated, and during the absence of the Arian bishops
sent to Mareotis to examine into the charges relative to
Ischeras, he secretly retired, under the protection of the
imperial plenipotentiary, from Tyre to Constantinople. The
synod of Tyre, notwithstanding the protestation of the Egyp-
tian and Mareotic clergy, decreed the deposition and excom-
munication of Athanasius, and his exile from Alexandria:
they grounded their sentence on his disobedience to the com-
mands of the emperor; want of respect to the synod; and
alleged desecration of ecclesiastical vessels. The emperor,
desirous of doing justice to the bishop of Alexandria, cited
the judges of Tyre to account in his own presence for the
sentence which they had pronounced. The bishops pleaded
in justification of their sentence, and induced the emperor
to banish Athanasius to Treves, A.D. 336. This sentence
was procured by means of a new accusation against him,
that of having impeded the exportation of corn from Alex-
andria to Constantinople. Athanasius himself states that
the emperor exiled him in order to protect him from the
rage of his enemies. The bishopric of Alexandria remained
vacant by the express command of the emperor.

Athanasius was well received at Treves by Constans ;
and here he had many opportunities of strengthening his
party in the West, and frequent means of communicating
with Egypt. Athanasius wrote at this time a letter to the
bishop Serapion on the death of Arius. The Alexandrians
deeply mourned the absence of their much-revered bishop;
they pathetically addressed the emperor, pleading for
his restoration-an appeal which was seconded by the re-
presentations of the celebrated and esteemed hermit An-
thony. The banished bishop was recalled, and restored to
his see, A.D. 338, after having travelled through Ger-
many, Pannonia, Moesia, and Thrace, to Constantinople;
and from thence through Bithynia, Cappadocia, Syria, and
Palestine, to Egypt. Constantine had conceded this point
shortly before his death, but the actual restoration of Atha-
nasius did not take place until the reign of his sons.
inhabitants of Alexandria received their long-absent bishop
with joyful enthusiasm, but found that the demonstration
of their grateful affection could not induce him to relax the
reins of discipline, and that his past misfortunes' nad not
taught him, in the least degree, to compromise tl.
which he had espoused. Athanasius deposed through out his
own patriarchate the Arian bishops, and put orthodox
lates in their place. By his influence he also effected simi-
lar changes in other bishoprics. The Eusebians protested

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