ties, which can only deserve the name of virtues when they
are supported by courage and regulated by discretion, were seldom
beneficial, and they sometimes proved mischievous, to mankind. His mind,
enervated by a royal education, was oppressed and degraded by abject
superstition: he fasted, he sung psalms, he blindly accepted the
miracles and doctrines with which his faith was continually nourished.
Theodosius devoutly worshipped the dead and living saints of the
Catholic church; and he once refused to eat, till an insolent monk, who
had cast an excommunication on his sovereign, condescended to heal the
spiritual wound which he had inflicted. [73]

[Footnote 72: There is a remarkable difference between the two
ecclesiastical historians, who in general bear so close a resemblance.
Sozomen (l. ix. c. 1) ascribes to Pulcheria the government of the
empire, and the education of her brother, whom he scarcely condescends
to praise. Socrates, though he affectedly disclaims all hopes of favor
or fame, composes an elaborate panegyric on the emperor, and cautiously
suppresses the merits of his sister, (l. vii. c. 22, 42.) Philostorgius
(l. xii. c. 7) expresses the influence of Pulcheria in gentle and
courtly language. Suidas (Excerpt. p. 53) gives a true character of
Theodosius; and I have followed the example of Tillemont (tom. vi. p.
25) in borrowing some strokes from the modern Greeks.]

[Footnote 73: Theodoret, l. v. c. 37. The bishop of Cyrrhus, one of the
first men of his age for his learning and piety, applauds the obedience
of Theodosius to the divine laws.]

The story of a fair and virtuous maiden, exalted from a private
condition to the Imperial throne, might be deemed an incredible romance,
if such a romance had not been verified in the marriage of Theodosius.
The celebrated Athenais [74] was educated by her father Leontius in the
religion and sciences of the Greeks; and so advantageous was the opinion
which the Athenian philosopher entertained of his contemporaries,
that he divided his patrimony between his two sons, bequeathing to his
daughter a small legacy of one hundred pieces of gold, in the lively
confidence that her beauty and merit would be a sufficient portion. The
jealousy and avarice of her brothers soon compelled Athenais to seek
a refuge at Constantinople; and, with some hopes, either of justice
or favor, to throw herself at the feet of Pulcheria. That sagacious
princess listened to her eloquent complain