despoiling them of their superstition, because it follows in the same law that they were to be expiated by placing the sign of the cross upon them, which was a token of their being turned into churches. And his observation may be confirmed further from what Evagrius 22 reports of Theodosius: that he turned the Tychæum, or Temple of Fortune, at Antioch, into a church, called by the name of Ignatius. The like was done by a great temple at Tanis, in Egypt, as Valesius 23 has observed out of the Itinerary of Antoninus, the martyr. Cluver also, in his Description of Italy 24, takes notice of a place in the Jerusalem Itinerary, called Sacraria, betwixt Fulginum and Spoletum, near the head of the river Clitumnus, which he thinks was originally no other than the temple of Jupiter Clitumnus: though another learned antiquary 25 makes it something doubtful as to the present church now standing there. However we have seen instances enough of this practice; and Bede 26 tells us, that Gregory the Great gave Austin, the monk, instructions of the same nature, about the temples here among the Saxons in Britain, that if they were well built they should not be destroyed, but only be converted from the worship of devils to the service of the true God;' and so, he observes, it was done at Rome, where, not long after, Boniface IV. turned the heathen temple, called the 22 L. I. c. 16. (v. 3. p. 271. 6.) ... Ὑποθεμένου τοῦ παναγάθου Θεοῦ Θεοδοσίῳ, τὸν Θεοφόρον μείζοσι τις μῆσαι τιμαῖς, ἱερόν τε πάλαι τοῖς δαίμοσιν ἀνειμένον, Τυχαῖον τοῖς ἐπιχωρίοις ὠνόμαστο, τῷ ἀθλοφόρῳ καὶ μáρrvρi ȧvaðéívať kaì σŋkòs evayns, καὶ τέμενος ἅγιον τῷ Ἰγνατίῳ τὸ πάλαι Τυχαῖον γέγονε, κ. τ. λ. 23 In Sozom. 1. 5. c. 21. (v. 2. p. 213. n. 2.) Immensum fuit ibi templum, quod modo est ecclesia, etc. 24 Ital. Vet. (p. 702.) Sacraria ista nulla alia fuere, nisi quæ ab initia ad varios Clitumni fontes variis Jovis Clitumni nominibus numinibusque posita, ea haud dubie postea in Christianæ religionis usum con versa. 25 Holsten. in Cluver. loc. cit. (pp. 123, 124.) Templum sane antiquissimum, &c. .... Hæc quoque ejusdem antiquitatis sunt cum priore, ut ostendunt fragmenta quædam vetusta parietibus inserta, &c. 26 Hist. 1. 1. c. 30. (p. 71.8.) Cum ergo Deus omnipotens vos ad reverentissimum virum fratrem nostrum Augustinum episcopum perduxerit, dicite ei, quid diu mecum de causa Anglorum cogitans tractavi videlicet quia fana idolorum destrui in eadem gente minime debeant: sed ipsa, quæ in eis sunt idola, destruantur; aqua benedicta fiat, in eisdem fanis aspergatur, altaria construantur, reliquiæ ponantur. Quia si fana eadem bene constructa sunt, necesse est, ut a cultu dæmonum in obsequio veri Dei debeant commutari; ut dum gens ipsa eadem fana sua non videt destrui, de corde errorem deponat, et, Deum verum cognoscens ac adorans, ad loca, quæ consuevit, familiarius concurrat. Pantheon, into the church of All Saints 27, in the time of the Emperor Phocas. Sometimes the temples were pulled down, and the materials were given to the Church, out of which, new edifices were erected for the service of religion, as Sozomen 28 and Ruffin 29 particularly observe of the temples of Bacchus and Serapis at Alexandria. I have already shewed 3o, out of Ausonius, that the Roman halls, or basilica, were likewise turned into churches. The like is reported of some Jewish synagogues, by the author of the Chronicon Alexandrinum 31, who takes notice particularly of a synagogue of the Samaritans, in a place called Gargarida, which Zeno, the Emperor, converted into a large Christian church. And though it is not agreed by learned men whether the temples said to be built by Hadrian were intended for the worship of himself or the worship of Christ; (for Casaubon 32 27 Ibid. 1. 2. c. 4. (p. 83. 14.) Hic est Bonifacius, quartus a Beato Gregorio Romanæ urbis episcopo, qui impetravit a Focate principe donari ecclesiæ Christi templum Romæ, quod Pantheon vocabatur ab antiquis, quasi simulacrum esset omnium deorum. In quo ipse, eliminata omni spurcitia, fecit ecclesiam sanctæ Dei genetricis atque omnium martyrum Christi; ut, exclusa multitudine dæmonum, multitudo ibi sanctorum memoriam haberet. 28 L. 7. c. 15. (v. 2. p. 296. 39.) Ὑπὸ δὲ τοῦτον τὸν χρόνον, ̓ΑλεξανSрéwv éπiσкOTOS Tò Tаρ' avтois Atoνύσου ἱερὸν εἰς ἐκκλησίαν μετεσκεύαζε δῶρον γὰρ εἰλήφει τοῦτο παρὰ τοῦ Baolews.-Ibid. (p. 298. 19.) To μèv δὴ Σεράπιον ὧδε ἥλω, καὶ μετ ̓ οὐ πολὺ εἰς ἐκκλησίαν μετεσκευάσθη, ̓Αρκαδίου τοῦ βασιλέως ἐπώνυμον. 29 L. 2. [al. 11.] c. 27 (p. 257 b. 19.) Flagitiorum cavernæ ac veternosa busta dejecta sunt, et veri Dei templa ecclesiæque celsæ constructæ. 30 See ch. 1. s. 5. p. 8, preceding. 31 Al. Paschale, an. 10. Zenon. p. 757. [Paris. 1686. p. 327.] (ap. Byzant. Hist. Scriptor. t. 4. p. 260b. 3.) Εποίησε τὴν συναγνωγὴν αὐτῶν, τὴν ovσav eis To Kaλovμévov Tapyapídny, εὐκτήριον οἶκον μέγαν, κ. τ. λ. 32 In Lamprid. Vit. Alexandr. Sever. p. 179. (int. August. Hist. Scriptor. p. 568. n. 2.) De Tiberio narrant hoc Tertullianus et alii Patres Græci ac Latini; de Hadriano vero nemo illorum, si satis memini, simile quicquam. [Et mirum profecto, tam nobilem historiam tot fidei Christianæ propugnatores acerrimos, viros undecunque doctissimos, et quorum intererat hoc scire, potuisse fugere. Sed videtur hæc de Hadriano suspicio, multo post ejus sæculum, hominum mentes insedisse: quum neque Justinus Martyr, neque Athenagoras, neque Tertullianus, neque Cyprianus, aut omnino quisquam ex illa veterum Patrum manu, vel tenuissimam ejus rei suspicionem fando unquam accepissent. Unde autem vulgo multi sæculo Lampridii hanc de Hadriano concepissent opinionem, declarat auctor, quum subjicit; Qui templa in omnibus civitatibus sine simulacris jusserat fieri: quæ hodie idcirco, quia non habent numina, dicuntur Hadriani, quod ille ad hoc parasse dicebatur. En fontem et originem hujus opinionis.] Jusserat Hadrianus templa fieri in omnibus civitatibus, suo nomini, sine dubio, consecranda: quod et Spart. in Vita illius testatur; sed mortuo Hadriano prius, quam hæc templa absolveren and Pagi 33 think he designed them for himself; whilst Huetius 34 defends Lampridius's relation, who says he designed them for the honour of Christ;) yet it is certain, that after they had been used to other purposes, they were at last, some of them, turned into Christian churches. For Epiphanius 35 says there was a great temple at Tiberias, called the Hadrianum, which the Jews made use of for a bath; but Josephus Comes, the converted Jew, in the time of Constantine, turned it into a church. And the like was done by another of them, by Athanasius, at Alexandria, having before been the hall or palace of Licinius, as the same Epiphanius 36 informs So that now, partly by the munificence of the Emperors, building churches at their own charge, and partly by their orders for converting heathen temples into churches, and us. tur, mansere pleraque illorum imperfecta, neque unquam dedicata sunt. Exemplo potest esse illud, quod Tiberiade magnifice inchoatum, mox relictum est nec dum absolutum, tandemque in usum balnearum a civibus destinatum. Epiphanius contra Ebionitas: Naòs μéYLOTUS, K. T.λ. (See note 35, following.) Talia ædificia in plerisque civitatibus adhuc Lampridii ætate exstabant, inchoata solum, non perfecta, non dedicata: ac proinde, ut ait ipse, sine numine et simulacro ullo. Eo factum, ut in animum inducerent multi, quibus hic assentitur Lampridius, non sibi Hadrianum illa templa exstruxisse, verum Christo, &c. 33 Crit. in Baron. an. 134. n. 4. (t. I. p. 13o.) Quod ad Lampridium spectat, is de Alexandro Severo in ejus Vita, c. 43. (int. Aug. Hist. Scriptor. p. 568.) loquens, ait: Christo templum facere voluit, eumque inter deos recipere; quod et Hadrianus cogitasse fertur, qui templa in omnibus civitatibus sine simulacris jusserat fieri: quæ hodie idcirco, quia non habent numina, dicuntur Hadriani, quæ ille ad hoc parasse dicebatur: sed prohibitus est ab iis, qui, consulentes sacra, repererant omnes Christianos futuros, si id optato evenisset, et templa reliqua deserenda. Sed, ut Casaubonus in notis BINGHAM, VOL. III. ad eum locum observat, de Tiberio narrant hoc Tertullianus et alii Patres Græci ac Latini, &c. .....Jusserat Hadrianus templa fieri in omnibus civitatibus suo nomine sine dubio consecranda: quod et Spartianus in illius Vita testatur. 34 Demonstrat. Evangel. prop. 3. s. 23. (v. 1. p. 65.) Addit Lampridius, &c. 35 Hær. 30. Ebion. n. 12. (t. 1. p. 136 b.) Naos de péyiσtos Ev Tỷ πόλει προϋπήρχε, τάχα οἶμαι Αδριάνειον τοῦτο ἐκάλουν· ἀτελὲς δὲ τοῦτο τὸ ̓Αδριάνειον διαμένον τάχα οἱ πολῖται εἰς δημόσιον λουτρὸν ἐπειρῶντο ἐπισκευάσαι· ὅπερ εὑρὼν ὁ Ιώσηπος, ἐκ τούτου τὴν πρόφασιν ἔσχε, καὶ ὡς ἤδη εὗρε διὰ τετραπήχων λίθων τετραπέδων, ἕως ὕψους τινὸς ἀνεγηγερμένον, ἐντεῦθεν ἄρχεται ποιεῖσθαι τῆς ἐκκλησίας τὴν ἐπιμέλειαν, κ. τ. λ. Ibid. (p.137 b.) Hoλλákis dè KAKOÚVTWV Tòv avopa éxeivov, els voтepov μépos τι τοῦ ναοῦ ἐν Τιβεριάδι οἰκοδομήσας, καὶ μικρὰν ἐκκλησίαν ἀποτελέσας, Ovтws Ékeidev ȧvexwpnσev. 36 Hær. 69. Arian. n. 2. (t. I. p. 728 b.) Eioì Toívvv Tλeiovs TÒV ἀριθμὸν ἐν τῇ ̓Αλεξανδρείᾳ σὺν τῇ νῦν κτισθείσῃ τῇ Καισαρείᾳ καλουμένῃ, ὃ πρότερον Αδριανὸν ἐτύγχανεν, ὕστερον Λικινιανὸν γέγονε γυμνάσιον, εἴτουν βασίλειον· μετέπειτα δὲ ἐν χρόνοις Κωνσταντίου ἔδοξεν αὐτὴν οἶκος doμŋonvaι èкkdŋoiav, k. t. λ. E partly by the great liberality and zeal of private Christians, in times of peace, churches became another thing from what they were in former ages, that is, more noble and stately edifices, more rich and beautiful, under which advantage we are next to take a view of them in the following part of this Book. Churches of different CHAP. III. Of the different forms and parts of the ancient churches. 1. It may easily be collected from what has been discoursed anciently in the former chapter, that anciently churches were not all forms. built precisely in one form or figure; for since both heathen temples and public halls were turned into churches, it can hardly be imagined, that all these should happen to be built exactly in the same form. Nor indeed was there any universal rule among Christians about this matter. The author of the Constitutions 34 seems to intimate that they were generally oblong, in the figure of a ship. This figure was otherwise called dromical, dpoμikov, because, as Leo Allatius 35 and Suicerus 36 after him conjecture, churches built in this form had void spaces for deambulation. And this is said to be the figure of the famous church of Sancta Sophia, at Constantinople, by Paulus Silentiarius and other writers. But this figure was not so general but that we meet with churches in other forms; for the church which Constantine built over our Saviour's sepulchre at Mount Golgotha was round, as we learn from Eusebius 37 and Walafridus Strabo38. That which 34 L. 2. c. 57. (Cotel. v. 1. p. 261.) Καὶ πρῶτον μὲν ὁ οἶκος ἔστω ἐπιμήκης, κατ ̓ ἀνατολὰς τετραμμένος· ἐξ ἑκατέρων τῶν μερῶν τὰ παστοφόρια πρὸς ἀνατολὴν, ὅστις ἔοικε νηΐ. 35 De Templ. Græcor. (p. 164.) Δρομικά sunt, &c. See the next note. 36 Thes. Eccles. voce, Naós. (t. 2. pp. 389, 390.) Alia [nempe templa] sunt Spoμukà, quæ forma quadrata, lateribus paribus, vel imparibus, substructa sunt; quorum in culmine asseres, seu trabes cantheriis colligantur, et tegulis superpositis conteguntur; adeo ut templi parietes projecturis asserum tegantur. Cur autem δρομικά vocentur, explicatu non est facile: si quid tamen conjectura dandum, videntur a deambulatione, qua per tabulas super trabibus expansis a facie templi ad sanctuarium ipsum progrediuntur, nomen habere: ex iis enim inferius templi spatium universum hac atque illac percurrebatur. Sic dicta a Spóuos, quod cursum et pervagationem significat. 37 De Vit. Constant. 1. 3. c. 38. (v. 1. p. 599. 13.) Tò reþáλalov TOÛ παντὸς ἡμισφαιρίου ἦν, κ. τ. λ. 38 De Reb. Eccles. c. 4. (ap. Bibl. |