and its soil ploughed up: but, lo! all these things stood only in expectance, and came not actually to pass.” Next he relates how the monks descended from the mountains to Antioch, that they might appease the judges, while at the same time all the Greek philosophers 326 deserted the city; and in what way also the priests strenuously exerted themselves on behalf of the people. He declares the penalties imposed by the Emperor to be light and easy, and no matter of grief or complaint, though the orchestra and public bath were closed, and the dignity of a metropolis taken away from the city of Antioch. The true dignity of Antioch was, that the disciples of Christ were first called Christians there; that the people of Antioch had brought assistance to the saints at Jerusalem, when struggling with famine; that not magnitude, but piety, is the ornament of cities. Finally, however, he says that some were yet remaining in prison; and that others were sent into exile. This Homily Tillemont assigns to the fourth week of Lent, after Wednesday, but only from conjecture.994 The eighteenth Homily was spoken after half the fast was over, as Chrysostom himself says at the beginning. But Tillemont thinks it may probably be assigned to the fifth Sunday of Lent. He treats moreover of the true reason for fasting; of contempt for riches; of godly sorrow, &c. The nineteenth Homily was delivered as the title has it, τῃ κυριακῃ της ἐπισωζομ™νης, or as Fronto Ducæus reads it, της σωζομ™νμς. Among the Cappadocians, ἐπισωζομ™νη is Ascension Day, as Allatius says in his book on the Sundays and Weeks of the Greeks, adding that the Sunday thus called is the fifth after Easter,995 i.e. the one which precedes the Ascen- sion of our Lord. But Savile says that it is996 the first Sunday after Easter; from whence he got his information I know not. Yet there seems no doubt that it was some one of the last Sundays in Lent, or, as Tillemont supposes, Passion-Sunday, to which I rather incline. Chrysostom, who had been detained at home for some time by sickness, after he has prefaced his subject with some remarks on the Festival of the Martyrs, which had been just celebrated at Antioch, and on the arrival of the rustics, speaks according to his custom against oaths, and illustrates their pernicious effects by many examples. Hitherto, in the number and order of the Homilies, we have followed the editions of Savile and Fronto Ducæus. But henceforth it is otherwise; for that which follows as the twentieth in former editions, is without doubt the twenty-first and last on the Statues. But the twenty-first is a Catechesis, which we have placed second after another Catechesis, which was inscribed as the first, as we remark in the Notice placed at the end of the Homilies on 994 The Life adds, The rank of metropolis was transferred from Antioch to Laodicea, according to Theordoret, l. 5, c. 10. 995 In the Life, and in Pref. to vol. 4, it is proved from Hom. I. de Annâ (1), that this Homily was actually delivered on that day. This being so, Flavian would be the “Leader” of the Festival. 996 Dominica in albis. 451 Preface to the Benedictine Edition.