brother and fellow-bishop Leander we have sent the pallium as a gift from the see of the blessed apostle Peter, which we owe to ancient custom (antiquae consuetudini), to your deserts, and to his dignity and goodness." The exact force of the gift of the pallium to Leander has been much disputed. Florez (ix. 167) maintains it was nothing more than a mark of honour and distinction, and did not carry with it the apostolic vicariate, which had, however, been bestowed on his predecessors in the see, Zeno, and Sallustius, by popes Simplicius and Hormisdas (Tejada y Ramiro, ii. 962, 1015). In support of his supposition that pallium and vicariate were not necessarily combined, he quotes the case of bp. Auxanius of Arles, successor of St. Caesarius, to whom pope Vigilius gave the pallium when the vicariate had been previously bestowed (Vigil. Ep. vii. apud Migne, Patr. Lat. lxix. 27). Gams, however, holds that in Gregory's mind at any rate the pallium carried with it the vicariate, and that the phrase antiquae consuetudini is to be taken as referring to the vicariates of Zeno and Sallustius, and as implying the recognition by Gregory of an ancient claim on behalf of the see of Seville to represent the apostolic see in Spain. The various other bestowals of the pallium on Western bishops by Gregory, especially the cases of Augustine of Canterbury (Ep. xi. 64, 65) and Syagrius of Autun (ix. 108), should be studied in connexion with the case of Leander (cf. Walter, Lehrbuch des Kirchenrechts, pp. 308, 277, and Thomassin, Discipline de l᾿Eglise, ii. i. cc. 25, 26). Very soon after the arrival of the pallium, at latest in 600, Leander died, shortly before the king, whose constant friend and adviser he had been.
Works.—The Libellus ad Florentinam consists of an introductory letter and 21 chapters, which constitute the Regula. The style is easy and flowing, rising at time to real pathos and sweetness, as in the beautiful concluding chapter with its well-known reference to Isidore. Its laudation of the celibate life and depreciation of marriage are quite in the taste of the time, and, to judge from can. 5 of C. Tol. iii., seem to have been then in Spain a distinguishing mark of the Catholic as opposed to the Arian clergy.
The Homily noticed above is the only other work of Leander now extant. Isidore, however, in his Life of his brother (de Vir. Ill. c. 41) speaks of three controversial treatises against the Arians, composed by him during his exile from Spain under Leovigild. IsIdore's description shews that they were especially intended to meet the arguments and expose the pretensions of the Arian council of 581. The last-named was probably in categorical answer to the libellus issued after the synod by the Arian bishops and expressly anathematized by the conversion council (Joh. Bicl. ad an. 581; Tejada y Ramiro, ii. p. 224).
Authorities.—Besides those already quoted, Baron. Ann. Eccl. a.d. 583, 584, 585, 589, 591, 595, 599; Nicolas Antonio, Bibl. Vet. ed. Bayer, 1788, i. 290; de Castri Bibl. Española, ii. 280; Aguirre, Coll. Max. Conc. Hisp. iii. 281–302; Fabric. Bibl. Lat. iv. 252, ed. 1754; Mabillon, Ann. Ord. S. Bened. i. 287; AA. SS. Boll. March ii. 275; Amador de los Rios, Hist. Coll. de la Lit. Españ. i. 312, 323; Montalembert, Moines de L᾿Occident, ii.
[M.A.W.]
Leo (1) I., emperor (surnamed the Great, the Thracian, and the Butcher), born c. 400 in the country of the Bessi in Thrace, proclaimed emperor Feb. 7, 457, and crowned by Anatolius, patriarch of Constantinople, being the first Christian sovereign to receive his crown from the hands of a priest. Immediately upon the news of Marcian's death, religious troubles broke out in Alexandria, where the Monophysite party murdered the patriarch Proterius (Proteius), substituting for him Timothy Aelurus. The orthodox bishops of Egypt fled to the emperor to make complaint. Anatolius, bp. of Constantinople, reported their sad case to pope Leo, who energetically seconded their efforts for redress. The emperor, distracted by the demands of pope and patriarch on the one hand, of Aspar and the heretical party on the other, addressed a circular letter to Anatolius and all other metropolitans, commanding them to assemble their provincial councils, and advise him—(1) whether the decrees of the council of Chalcedon should be held binding; (2) as to the ordination of Timothy Aelurus. He also consulted the three most celebrated ascetics of the time, Symeon Stylites, James the Syrian, and Baradatus. We possess in the Codex Encyclius the answers of all the bishops and hermits consulted, a most valuable monument of ecclesiastical antiquity. It was apparently composed by imperial order by some unknown Greek, translated into Latin at the order of the senator Cassiodorus by Epiphanius Scholasticus, and first published in modern times by Laurentius Surius. It is in all collections of the councils, but in full only in Labbe and Coss. Concil. i. 4, pp. 890–980 (cf. Cave, Scriptt. Lit. Hist. i. 495; Tillem. Mém. xv. art. 167). The bishops, in Aug. 458, replied, unanimously upholding the decrees of Chalcedon and rejecting the ordination of Timothy, who, however, maintained his position at Alexandria till 460.
In 468 Leo sent an expedition under the command of Basiliscus, his brother-in-law, against the Arian Vandals of N. Africa, who were bitterly hostile to him on account of his orthodoxy. Aspar and Ardaburius secretly arranged with Basiliscus for its failure, as they feared any diminution of the great Arian power. The emperor, having discovered the conspiracy, put Aspar and Ardaburius to death, and banished Basiliscus a.d. 469. The Gothic guards, in revenge, raised a civil war in Constantinople, under one Ostrys, a friend of Aspar, and attacked the palace, but were defeated. Leo thereupon issued a severe edict against the Arians and forbade them holding meetings or possessing churches.
In another quarter controversy burst forth. Gennadius, patriarch of Constantinople, dying in 471, was succeeded by Acacius, whom Leo admitted a member of the senate, where no ecclesiastic had hitherto sat. Acacius obtained from Leo an edict confirming the 28th canon of Chalcedon, which raised Constantinople to the same ecclesiastical level as Rome. Pope Simplicius resisted the claim, and a bitter controversy ensued, lasting many
