to Arretium (which must have coincided
with the portion of the later Via Cassia). It is not, it is true,
mentioned by any ancient authorities before the time of Cicero, who in
45 B.C. speaks of the existence of three roads from Rome to Mutina, the
Flaminia, the Aurelia and the Cassia. A milestone of A.D. 124 mentions
repairs to the road made by Hadrian from the boundary of the territory
of Clusium to Florence, a distance of 86 m.

See Ch. Hulsen in Pauly-Wissowa, _Realencyclopadie_, iii. 1669.
(T. As.)

FOOTNOTES:

[1] The Via Traiana Nova, or the (_viae_) tres Traianae, mentioned in
inscriptions with the Cassia and Clodia as under the same _curator_,
are not certainly identifiable.

[2] Having regard to the military importance of Arretium during the
Punic wars, it is difficult to believe that no direct road existed to
this point before 187 B.C.

CASSIANUS, JOANNES EREMITA, or JOANNES MASSILIENSIS (?360-?435), a
celebrated recluse, one of the first founders of monastic institutions
in western Europe, was probably born in Provence about 360, but he spent
the early part of his life in the monastery of Bethlehem with his friend
Germanus, and his affinities were always Eastern rather than Western. In
company with Germanus he visited Egypt, and dwelt for several years
among the ascetics of the desert near the banks of the Nile. In 403 he
repaired to Constantinople, where he received ordination as deacon at
the hands of Chrysostom. At Marseilles (after 410) he founded two
religious societies--a convent for nuns, and the abbey of St Victor,
which during his time is said to have contained 5000 inmates. In later
times his regulations enjoyed a high reputation, and were adopted by the
monks and nuns of Port Royal. He was eventually canonized; and a
festival in his honour long continued to be celebrated at Marseilles on
the 25th of July. Cassianus was one of the first and most prominent of
the Semi-Pelagians, maintaining that while man is by nature sinful, he
yet has some good remaining in him, and that, while the immediate gift
of God's grace is necessary to salvation, conversion may also be begun
by the exercise of man's will. He further asserted that God is always
willing to bestow his grace on all who seek it, though, at the same
time, it is true that he sometimes bestows it without its being sought.
These views have been held by a very large part of the church from his
time, and embr