Page:Encyclopædia Britannica, Ninth Edition, v. 18.djvu/456

434 P A U P A U Maniclutans, expressly distinguishing the Being to whom the present world owes its creation and government from the maker and ruler of that which is to come ; further, besides being quite out of sympathy with the Catholic doctrine as to the Theotokos, they rejected the Old Testament, the sacraments, the symbol of the cross, and the ordained ministry of the church. The morals of the followers of Constantino seem to have been for the most part unex ceptionable, tending to severity, but one of his remoter successors, Baanes by name, gave way to such excesses as to earn for himself the surname of 6 pvirapos and Sergius (Tychicus), about the beginning of the 9th century, found so great scope for a moral reformation and was so success ful in his efforts for this end that he is sometimes spoken of, not extravagantly, as the second founder of the sect. Their aversion to images made them specially obnoxious to persecution by both parties during the iconoclastic con troversy, the iconoclasts specially finding it necessary to give practical demonstration of their antipathy to the Paulician heretics. The violence of Leo the Armenian in particular compelled many of their number, and Sergius among them, to seek refuge in the Saracen part of Ar menia, where the emir of Melitene assigned them a seat in the little town of Argaum ; from this settlement, not withstanding the remonstrances of their head, they made frequent and damaging inroads on the Byzantine territory. After the death of Sergius in 835 their government be came more political and republican, until the violence of Theodora drove new reinforcements to their camp, includ ing an able military leader named Carbeas, who presently placed himself at their head. The sect continued to grow and to found new settlements, among which Tephrica is specially mentioned by the Byzantine historians as a cause of embarrassment. At the head of an army composed of Paulicians and Moslems, Carbeas more than once invaded the territory of the empire and inflicted defeat on the opposing forces. Chrysocheir, his stepson and successor, was still more successful ; sweeping all opposition before him, he overran the whole of Asia Minor, pillaging Nice and Nicomedia, Ancyra and Ephesus, Basil the Macedonian vainly appealing now to arms and now to negotiation. At last, however (871), he was surprised and slain, and his followers were driven back to their mountain fastnesses. In 970 John Zimisces succeeded in removing a large colony of them, as guardians of the frontier, to the region about Philippopolis in Thrace, where full religious liberty was guaranteed them. Here they continued to flourish in virtual independence for more than a century, until Alexius Comnenus inflicted chastisement on them for having de serted his standard in the course of the Norman war. In 1115 that emperor fixed his winter quarters in Philippo polis to use for their conversion the various powers of persuasion at his command, and the orthodox city of Alexiopolis was founded in the immediate neighbourhood. The sect, however, called " Popelicans " by Villehardouin, continued to subsist in Thrace until at least the beginning of the 13th century, as did also the Euchites, afterwards Bogomili, who had been attracted to the locality by the toleration of Zimisces. Meanwhile, branch societies of Paulicians had established themselves in Italy and France, and reappear in history there under various names, such as Bulgari, Patareni, Cathari, and Albigenses. The Paulicians are the subject of a monograph by F. Schmidt (Historic Paulicianorum Orientalium, Copenhagen, 1826) ; and the Historist, of Petnis Siculus, already referred to, has been edited (Gottingen, 1846) by Gieseler, whose " Untersuchungen iiber die Gesehichte der Paulicianer," in Stud. u. Krit. (1829), as well as the relative sections of his Church History, deserves special mention. See also vol. iii. of Xeander s Kirchencjcschichte. PAULINUS, ST, OF NOLA. Pontius Meropius Anicius Paulinus, who was successively a consul, a monk, and a bishop, was born at Bordeaux in 3o3 A.D. His father, pnefectus prcetorio in Gaul, was a man of great wealth, so that Augustine could speak of Paulinus, who inherited it, as " opulentissimus dives," and Ausonius, himself a man of property, could speak of his estates as "regna." The literary education of the future saint was entrusted to his elder contemporary and townsman Ausonius, and how con siderable was the degree of culture to which he attained as a writer both in prose and verse can yet be seen from his extant works, though it is of course impossible for any one in cold blood to concur in all the friendly praises of Ausonius and Jerome, the latter of whom compares him as a letter- writer to Cicero. In 378 he was raised to the rank of consul suffectus, and in the following year he appears to have been sent as consularis into Campania. Here, whether in an official capacity or not, he certainly remained for some time; and, according to his own account, it was at this period, while present at a festival of St Felix of Nola, that he first entered upon his lifelong devotion to the cultus of that saint. Probably before this time he had married a wealthy Spanish lady named Therasia ; the union appears to have been a sympathetic and happy one, though not unclouded by domestic sorrows, among which may be mentioned the death in infancy of their only child, a bereavement which, combined with the many disasters by which the empire was being visited, did much to foster in them that world-weariness to which they afterwards gave such emphatic expression. From Campania Paulinus re turned to his native place and came into correspondence or personal intimacy with men like Martin of Tours and Ambrose of Milan, whose example could not fail to keep before him the claims of Christianity as conceived by them ; and ultimately (about 389) he was formally received into the church by Bishop Delphinus of Bordeaux, whence shortly afterwards he withdrew with his wife beyond the Pyrenees. This withdrawal from the pursuits and pleasures of the world called forth the playful banter and serious remon strances with which alternately he was plied by Ausonius ; all appeals, however, to the common memories of an old friendship and to the claims of patriotism and of ambition were made in vain. It is impossible, of course, to say what precise amount of truth may underlie the poet s hint at an undue feminine ascendency over his friend, which is implied in the expression "Tanaquil tua." Therasia was certainly at least not behind her husband in eagerness to have done with the fast- failing friendship and help of " the world " ; but Paulinus is unflinching in his reply to every reproach and entreaty : "Negant Camoenis, nee patent Apollini dicata Christo pectora. . . . Nunc alia mentem vis agit, major deus. . . . O beata injuria, displicere cum Christo." The personal asceticism of Paulinus and his liberality towards the poor soon brought him into great repute among all the devout of the region in which he had settled ; and while he was spending Christmas at Barcelona the enthusiasm of the people rose to such a pitch that they insisted on his being forthwith ordained to the priesthood. The irregularity of this step, however, was resented by many of the clergy, and the occurrence is still passed lightly over by his Roman Catholic panegyrists. In the following year he went into Italy, and after visit ing Ambrose at Milan and Siricius at Home the latter of whom, however, jealous probably of the growing monkish spirit and mindful also of the irregular ordination, received him somewhat coldly he proceeded into Campania, where, in the neighbourhood of Nola, he settled among the rude structures which on his former visit he had caused to be built around the tomb and relics of his " dominsedius " (lord of the edifice) and patron saint. Along with Ther asia (now a sister, not a wife), while leading a life of rigid asceticism, he devoted the whole of his vast wealth to the