The term “subintroducta mulier”—γυνη συνεισακτος—is almost invariably used in an unfavorable sense, and is equivalent to the “fœmina extranea,” and nearly to the “focaria” and “concubina” of later times, as well as to the “agapeta” and “dilecta” of earlier date. We have already seen how Cyprian, seventy-five years before, denounced the agapetæ who even then were so common, and whose companionship proved so disastrous to all parties, but the custom continued, and its evil consequences became more and more openly and shamelessly displayed. In 314 the council of Ancyra denounced it in terms implying its public recognition.[84] At the close of the same century, Jerome still finds in it ample material for his fiery indignation; and his denunciations manifest that it was still a corroding cancer in the purity of the church, prevailing to an extent that rendered its suppression a matter of the utmost importance.[85] The testimony of Epiphanius is almost equally strong, and shows that it was a source of general popular reproach.[86] Such a reform was therefore well worthy the attention of the Nicene fathers, and that this was the special object of the canon is indicated by Jerome himself, who appeals to it as the authority under which an ecclesiastic refusing to separate himself from his agapeta could be punished; it was to be read to the offender, and if he neglected obedience to its commands, he was to be anathematized.[87] That it had no bearing upon the wives of priests can moreover be proved by several reasons. The restriction on matrimony has never at any time extended below the subdiaconate, the inferior grades of the secular clergy having always been free to live with their wives, even in the periods of the most rigid asceticism. The canon, however, makes no distinction. Its commands are applicable “alicui omnino qui in clero est.” To suppose, therefore, that it was intended to include wives in its restriction is to prove too much—the _reductio ad absurdum_ is complete.[88] Equally convincing is the fact that when, towards the close of the century, the rule of celibacy and separation was introduced, and Siricius and Innocent I. ransacked the Gospels for texts of more than doubtful application with which to support the innovation, they made no reference whatever to the Nicene canon.[89] Had it been understood at that period as bearing on the subject, it would have been all-sufficient in itself. The reverence felt for the Council of Nicæa was too great, and the absolute obedience claimed for its commands was too willingly rendered, for such an omission to be possible. That Siricius and Innocent should not have adduced it is therefore proof incontrovertible that it was as yet construed as directed solely against the improper companions of the clergy. If further evidence to the same effect be required, it may be found in a law of Honorius, promulgated in 420, in which, while forbidding