chool, as one of the most accurate masters of the Christian
theology; and he was supposed to possess two profane sciences, less
adapted to the episcopal character, the knowledge of jurisprudence,
[97] and that of divination. [98] Some fortunate conjectures of future
events, which impartial reasoners might ascribe to the experience and
judgment of Athanasius, were attributed by his friends to heavenly
inspiration, and imputed by his enemies to infernal magic.

[Footnote 96: We may regret that Gregory Nazianzen composed a panegyric
instead of a life of Athanasius; but we should enjoy and improve the
advantage of drawing our most authentic materials from the rich fund
of his own epistles and apologies, (tom. i. p. 670-951.) I shall not
imitate the example of Socrates, (l. ii. c. l.) who published the first
edition of the history, without giving himself the trouble to consult
the writings of Athanasius. Yet even Socrates, the more curious Sozomen,
and the learned Theodoret, connect the life of Athanasius with the
series of ecclesiastical history. The diligence of Tillemont, (tom.
viii,) and of the Benedictine editors, has collected every fact, and
examined every difficulty]

[Footnote 97: Sulpicius Severus (Hist. Sacra, l. ii. p. 396) calls him
a lawyer, a jurisconsult. This character cannot now be discovered either
in the life or writings of Athanasius.]

[Footnote 98: Dicebatur enim fatidicarum sortium fidem, quaeve augurales
portenderent alites scientissime callens aliquoties praedixisse futura.
Ammianus, xv. 7. A prophecy, or rather a joke, is related by Sozomen,
(l. iv c. 10,) which evidently proves (if the crows speak Latin) that
Athanasius understood the language of the crows.]

But as Athanasius was continually engaged with the prejudices and
passions of every order of men, from the monk to the emperor, the
knowledge of human nature was his first and most important science. He
preserved a distinct and unbroken view of a scene which was incessantly
shifting; and never failed to improve those decisive moments which
are irrecoverably past before they are perceived by a common eye. The
archbishop of Alexandria was capable of distinguishing how far he might
boldly command, and where he must dexterously insinuate; how long he
might contend with power, and when he must withdraw from persecution;
and while he directed the thunders of the church against heresy and
rebellion, he could assume, in the bosom of his own party,