where, Eusebius tells us, he discussed astronomical theology with the now visionary Julia Mamaea — who seems to have aped her aunt, Julia Pia, in these miatters. Origen's pride was further flattered by the dignity of a Praetorian escort on the journey to Antioch — he does not mention the return voyage — which was certainly a most astonishing honour, for which one would like to have other than sacerdotal confirmation.
Further literary authorities, such as Sextus Rufus, Orosius, John of Antioch, and Jordanis, though inferior in weight, have obviously got some of their information from sources other than those open to the Scriptores, and their statements may be accepted with reserve, unless they can be shown to be irrational and contrary to known facts.
When all is gathered in, the sum total of the recorded history, as Mr. Cotter Morison [1] says, is meagre to a degree. The investigation of the various isolated records in the light of what is known of the movements and tendencies of the age — combined with the psychology of the boy's character — is and must be the key to much that at first sight seems contradictory and obscure in the scandals reported — none of which, as Niebuhr has said, are capable of historical treatment with anything like an assurance of accuracy. In this part of the biography Lampridius himself is of considerable use. In the course of his vituperation he is continually letting fall allusions and observations revealing a character, instincts, and religion which he is quite incapable
- ↑ Life of Gibbon.
