imitation of this in Latin," Matthiæ adds, "see Burm. ad Ovid. Am. I. 4, 1. Cort. ad Sallust. Catil. 20, 3." There, in like manner, it is the dative that is used, not the ablative with cum ["nobis easdem,” not “nobiscum"]. It is not, in Irenæus and Primasius, "unâ bestiæ horâ," but "unâ horâ accipient cum bestiâ." And Irenæus, it is to be observed, does not make the rise of the ten kings to be at the same time with that of the wild beast, though they rose at the same time with each other. (Cf. sup. cit. pp. 66, 67.) The same may be said of St. Cyril.

Page 381, Note 9.-Bossuet says, in reference to St. Jerome's speaking of Rome as Babylon, " il ne cesse de répéter que Rome est la ville que Dieu a maudite dans l'Apocalypse, sous la figure de Babylone; qu'encore qu'elle ait en partie effacé, par la profession du Christianisme, le nom de blasphême qu'elle portoit sur le front, ce n'est pas moins elle même que ces maledictions regardent, et qu'elle ne peut les éviter que par la pénitence (lib. de Script. Eccles. In Esai. xlvii. lxiii. Lib. ii. adv. Jov. in fin.); qu'elle est en effet cette prostituée, qui avoit écrit sur son front un nom de blasphême, parcequ'elle se faisoit appeler la Ville Eternelle (Epist. 151. ad Algas. 9. xi.); que c'étoit elle dont saint Jean avoit vu la chute sous le nom de Babylon," &c. (Preface sur l'Apocalypse, p. 94.)

Bossuet is, not unnaturally, anxious to prove that Rome was, in a great degree, heathen at the time of its capture by the Goths; and he quotes St. Jerome as saying of Rome, “qu'elle ait en partie effacé, par la profession du Christianisme, le nom de blasphême," &c. St. Jerome's words, however, are not thus qualified. "Sed ad te loquar, quæ scriptam in fronte blasphemiam Christi confessione delesti." (Cf. sup. p. 69, note 1.) Rome had dropped her heathen claim to be the Eternal City: she has since, under a new form, revived it.

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