senatorial rank. His person and mental endowments were equally remarkable. On his father's death he sold all he inherited from him, and distributing it to those in need, built for himself a small hut on high ground about 7 miles from his native town, where he passed the remainder of his days. He devoted his whole time to psalmody, reading the Scriptures, and prayer, together with the labour necessary for his maintenance and the entertainment of strangers, and latterly for the government of his brotherhood. His reputation for sanctity attracted many, whom he lodged in small huts near his own. He exercised a very strict oversight, imposing on them a very severe rule of abstinence and nightly prayer. After a while, on the advice of one of these fellow-ascetics, he erected a common house, or coenobium, that they might derive profit from their companions' virtues, and all be more immediately under his eye. At first all his fellow-coenobites were Greeks; but the native Syrians having expressed a desire to join the society, he built another house for them, and between the two erected a church common to both, where each might attend matins and evensong, singing alternately in their own language. This double coenobite establishment remained to Theodoret's time, who gives a record of its successive provosts.
[E.V.]
Pulcheria (2), Sept. 10, daughter of the emperor Arcadius and sister and guardian of Theodosius II. She practically ruled the eastern empire for many years. For her secular history see D. of G. and R. Biogr. She was only two years older than her brother, whose education she superintended, having been born Jan. 19, 399. She was declared Augusta and empress July 4, 414, and at once entrusted with the management of affairs. She was learned and vigorous, could speak and write Latin and Greek, personally investigated the affairs of state, directed much attention to religion, and brought up her brother in the strictest orthodoxy (Soz. H. E. iv. 1). She was a correspondent of St. Cyril during the Nestorian controversy, and two letters are still extant from him written in 430, requesting her assistance (see Mansi, iv. 618–883). In 450 she had a long correspondence with pope Leo and his archdeacon Hilarius on the subject of Eutyches and the Monophysite heresy. We possess also an epistle of hers addressed to the Palestinian monks and another to one Bessa, abbess of a convent at Jerusalem, both in defence of the council of Chalcedon. Bishops and clergy from every part of the empire appealed to her and on every subject. Theodoret (Ep. 43) wrote in 445 about the taxation of his episcopal city of Cyrrhus; the clergy of Ephesus, in 448, concerning the episcopate of Bassianus. She had in early life taken a vow of virginity in conjunction with her sisters Arcadia and Marina. In 450 she was obliged to assume the government of the empire, and feeling herself incompetent for the task married Marcian, an eminent general. She reigned till her death, Feb. 18, 453. She convoked and assisted at the fourth general council of Chalcedon. Her devotion to the culture of relics was very great. She transported to Constantinople those of St. Chrysostom with great pomp in 438, and of the 40 martyrs of Sebaste in 446 (Soz. H. E. ix. 2). Ceillier (viii. 471, 533, x. 20, 67, 213–226) gives fully her religious history. Hefele's Councils (Clark's trans. t. iii.) gives details of her action against Nestorius and Eutyches.
[G.T.S.]
Purpurius, bp. of Limata, or Liniata, some place in Numidia, a truculent ruffian, mentioned both by Optatus and Augustine as a sample of the leaders of the Donatists (Morcelli, Afr. Chr. i. 205). For some cause unknown he murdered his own nephews in the prison of Mileum, and when taxed with the crime threatened the same to any who stood in his way (Opt. i. 13; Aug. Brevic. Coll. iii. 15, 27 ; c. Gaud. i. 16, 17; c. Cresc. iii. 27, 30). This had taken place before the council of Cirta, a.d. 305. Purpurius was also dishonest, for of the money distributed by Lucilla in bribes (a.d. 311) his share amounted to 100 folles. At some time, perhaps soon after 313, when Christian worship was made legal and heathenism became unpopular, advantage appears to have been taken by some of the "baser sort" of Christians to plunder the heathen temples, and Purpurius carried off some cups from the temple of Serapis, probably of Carthage. This theft was brought to light at the inquiry held by Zenophilus, a.d. 320. But the result of the inquiry is unknown, as the MS. is imperfect (Mon. Vet. Don. iv. pp. 172, 173, ed. Oberthür).
[H.W.P.]
Quadratus (3), the author of an apology for the Christians, presented to the emperor Hadrian (regn. 117-138). Eusebius (H. E. iv. 3) says the work was still in circulation in his time and that he himself was acquainted with it. He quotes one sentence which proves, as he observes, the great antiquity of the work. Quadratus remarks that the Saviour's miracles were no transient wonders, but had abiding effects. Those who had been cured or raised from the dead did not disappear, but remained for a considerable time after the Saviour's departure, some even to the times of Quadratus himself. Accordingly Quadratus is called a disciple of the apostles by Eusebius in his Chronicle, under the 8th year of Hadrian according to the Armenian, the 10th according to the Latin.
St. Jerome twice (de Vir. Ill. 19; Ep. 70, ad Magnum) identifies the apologist with Quadratus, bp. of Athens, and states that the apology was presented when Hadrian visited Athens and was initiated in the Eleusinian mysteries. On chronological grounds we must reject this identification. For it is improbable that any one contemporary with subjects of our Lord's miracles should survive to 170. We may doubt also whether the apologist resided at Athens. A writer against the Montanists (ap. Eus. H. E. v. 17) contrasts the behaviour of the Montanist prophetesses with that of those recognized in the church as prophets, e.g. the daughters of Philip, Ammia, and Quadratus. Eusebius evidently understood the reference to be a Quadratus of whom he speaks (H. E. iii. 37) under the reign of Trajan, and who is apparently the apologist.
