on the other hand, uses the Julian year of three hundred and sixty-five days and a quarter, and he dates from the era of Diocletian.  His rules for telling the day of the week from the day of the month, and for telling on what day of the week each year began, teach us that our present mode of dividing time was used in Egypt.  Horapollo, the grammarian, was also then a teacher in the schools of Alexandria.  He wrote in the Koptic language a work in explanation of the old hieroglyphics, which has gained a notice far beyond its deserts, because it is the only work on the subject that has come down to us.

The only Christian writings of this time, that we know of, are the paschal letters of Theophilus, Bishop of Alexandria, which were much praised by Jerome, and by him translated into Latin.  They are full of bitter reproaches against Origen and his writings, and they charge him with having treated Jesus more cruelly than Pilate or the Jews had done.  John, the famous monk of the Thebaid, was no writer, though believed to have the gift of prophecy.  He was said to have foretold the victory of Theodosius over the rebel Maximus; and, when the emperor had got together his troops to march against Eugenius, another rebel who had seized the passes of the Julian Alps, he sent his trusty eunuch Eutropius to fetch the holy Egyptian, or at least to learn from him what would be the event of the war.  John refused to go to Europe, but he told the messenger that Theodosius would conquer the rebel, and soon afterwards die; both of which came to pass as might easily have been guessed.

On the death of Theodosius, in 395, the Roman empire was again divided.  Arcadius, his elder son, ruled Egypt and the East, while Honorius, the younger, held the West; and the reins of government at once passed from the ablest to the weakest hands.  But the change was little felt in Egypt, which continued to be governed by the patriarch Theophilus, without the name but with very nearly the power of a prefect.  He was a bold and wicked man, but as his religious opinions were for the Homoousians as against the Arians, and his political feelings were for the Egyptians as against the Greeks, he rallied to his government the chief strength of the province.  As the pagans and Arians of Alexandria were no longer worthy of his enmity, he fanned into a flame a new quarrel which was then breaking out in the Egyptian church.  The monks of Upper Egypt, who were mostly ignorant and unlettered men, were anthropomorphites, or believers that God was in outward shape like a man.  They quoted from the Jewish Scriptures that he made man in his own image, in support of their opinion.  They held that he was of a strictly human form, like Jesus, which to them seemed fully asserted in the Nicene creed.  In this opinion they were opposed by those who were better educated, and it suited the policy of Theophilus to side with the more ignorant and larger party.  He branded with the name of