weeks only of the fast had passed away, and Tillemont on that ground determines, that it ought to be moved out of its place. He supposes it was spoken on the third Sunday in Lent, reckoning for the first Sunday that which preceded the first day of the fast, which we call Quinquagesima Sunday. But what if at Antioch at that time, that was called the first Sunday of Lent, which according to modern custom occurs as the first within the fast?991 For the fast did begin the Monday after Quinquagesima, and now it begins on the Wednesday, and the people of Antioch might not reckon that week for the first week of Lent, just as we do not reckon it as so, and in that way this Homily would have been delivered one week later, that is to say, taking the Sunday after the modern custom. But even then a great difficulty would remain, for this Homily would precede the thirteenth and following ones. Certainly all these points are full of perplexity, as Tillemont himself confesses, who is compelled to leave the question, without entirely coming to any conclusion upon it. Perhaps familiarity, and longer handling, will add to our knowledge on so obscure a subject, which it is possible we may be able to determine, in drawing up the life of Chrysostom at the end of his works,992 more clearly and accurately. For which reason we have purposely determined to leave the matter doubtful. That one point only we contend for, that this Homily cannot be placed between the tenth and eleventh, for the reasons above mentioned. Certain things being premised as to the timidity of the people of Antioch, and the avoiding of oaths, Chrysostom borrows the argument of the Homily from those words of Paul, “Paul, a prisoner of Jesus Christ, and Timothy our brother;” and shews that Paul was more glorious from bonds, than from the power of miracles. The seventeenth was delivered after Ellebichus, or Hellebichus, (styled Magister Militum), and Cæsarius, (styled Magister), the persons sent by the Emperor for the purpose of insti- tuting an inquiry into the sedition, had arrived at Antioch. This Hellebichus, Master of the Horse or993 Foot, is found mentioned elsewhere, and was distinguished by a reputation for justice and clemency. Cæsarius, also styled elsewhere Master of the Offices, enjoyed a similar reputation for high character. But this Homily was pronounced when the people of Antioch were almost free from fear. “We expected,” says Chrysostom (No. 1.), “innumerable horrors, that the property of all was to be plundered; the habitations consumed, together with their inmates; the city snatched away from the midst of the world; and all its relics obliterated, 991 He may exclude the τυροφ€γος, or cheese-week, as not one of the strictest fasting. This appears to have been the case from Homily XVIII., which cannot well be placed anywhere but on the fourth Sunday, and which says that half the fast is over. 992 This is chiefly a reprint of this preface. Here nothing better is suggested than the supposition of a mistake in transcribing. The difficulty arises from the mistaken notion, that it was before the trials, whereas it was probably delivered a little before the return of a messenger from Cæsarius. See Tabular View. 993 Ιν τηε Λιφε “ανδ Φοοτ.” 450 Preface to the Benedictine Edition.