24 (return) [ Libanius (Orat. pro Templis, p. 10, Genev. 1634, published by James Godefroy, and now extremely scarce) accuses Valentinian and Valens of prohibiting sacrifices. Some partial order may have been issued by the Eastern emperor; but the idea of any general law is contradicted by the silence of the Code, and the evidence of ecclesiastical history. Note: See in Reiske’s edition of Libanius, tom. ii. p. 155. Sacrific was prohibited by Valens, but not the offering of incense.—M.] 25 (return) [ See his laws in the Theodosian Code, l. xvi. tit. x. leg. 7-11.] 26 (return) [ Homer’s sacrifices are not accompanied with any inquisition of entrails, (see Feithius, Antiquitat. Homer. l. i. c. 10, 16.) The Tuscans, who produced the first Haruspices, subdued both the Greeks and the Romans, (Cicero de Divinatione, ii. 23.)] 27 (return) [ Zosimus, l. iv. p. 245, 249. Theodoret. l. v. c. 21. Idatius in Chron. Prosper. Aquitan. l. iii. c. 38, apud Baronium, Annal. Eccles. A.D. 389, No. 52. Libanius (pro Templis, p. 10) labors to prove that the commands of Theodosius were not direct and positive. * Note: Libanius appears to be the best authority for the East, where, under Theodosius, the work of devastation was carried on with very different degrees of violence, according to the temper of the local authorities and of the clergy; and more especially the neighborhood of the more fanatican monks. Neander well observes, that the prohibition of sacrifice would be easily misinterpreted into an authority for the destruction of the buildings in which sacrifices were performed. (Geschichte der Christlichen religion ii. p. 156.) An abuse of this kind led to this remarkable oration of Libanius. Neander, however, justly doubts whether this bold vindication or at least exculpation, of Paganism was ever delivered before, or even placed in the hands of the Christian emperor.—M.] 28 (return) [ Cod. Theodos, l. xvi. tit. x. leg. 8, 18. There is room to believe, that this temple of Edessa, which Theodosius wished to save for civil uses, was soon afterwards a heap of ruins, (Libanius pro Templis, p. 26, 27, and Godefroy’s notes, p. 59.)] 29 (return) [ See this curious oration of Libanius pro Templis, pronounced, or rather composed, about the year 390. I have consulted, with advantage, Dr. Lardner’s version and remarks, (Heathen Testimonies, vol. iv. p. 135-163.)] 30 (return) [ See the Life of Martin by Sulpicius Severus, c. 9-14. The saint once mistook (as Don Quixote might have done) a harmless funeral for an idolatrous procession, and imprudently committed a miracle.]