that the western church endeavored to subject the eastern to its views on the celibacy required of the priesthood; that the effort failed, in consequence of the opposition of Paphnutius, and that the canon adopted had reference merely to the scandals of the Agapetæ.[99] Various indications have been collected by controversialists to show that for some time after the council of Nicæa no interference was attempted with married priests. Of these, one or two will suffice. St. Athanasius, whose orthodoxy it would not be prudent for any one to question, and whose appearance during his diaconate at the council of Nicæa first attracted general attention to his commanding abilities, has left us convincing testimony as to the perfect freedom allowed during his time to all classes of ecclesiastics. An Egyptian monk named Dracontius had been elected to an episcopate, and hesitated to accept the dignity lest its duties should prove incompatible with the fulfilment of his vows. To remove these scruples, Athanasius addressed him an epistle containing various arguments, among which was the declaration that in his new sphere of action he would find no difficulty in carrying out whatever rules he might prescribe for himself. “Many bishops,” said the Saint, “have not contracted matrimony, while on the other hand, monks have become fathers. Again, we see bishops who have children, and monks who take no thought of having posterity.”[100] The tenor of the whole passage is such as to show that no laws had yet been enacted to control individual action in such matters, and while rigid asceticism was largely practised, it was to be admired as the result of private conviction, and not as mere enforced submission to an established rule. Testimony equally unequivocal is afforded by the case of St. Gregory Theologos, Bishop of Nazianzum. He relates that his father, who was likewise a St. Gregory Bishop of Nazianzum, was converted about the period of the Nicene council, and was shortly afterwards admitted to the priesthood and created bishop. His mother, St. Nonna, prayed earnestly for male issue, saw her future son St. Gregory in a prophetic vision, and devoted him, before his birth, to the service of God. That this occurred after his father’s admission to orders is shown by the address which he represents the latter as making to him, “I have passed more years in offering the sacrifice than measure your whole life,”[101] while the birth of a younger son, Cæsarius, shows that conjugal relations continued undisturbed. St. Gregory evidently felt that neither shame nor irregularity attached to his birth during the sacred ministry of his father. IV. LEGISLATION.