Surviving Works, Vol. I

"I do not know whether we can show the same honored name under Arcadius and Honorius from the Justinian Code, Book I, title 9 [actually 11] regarding pagans, law 3, which is said to have been sent to Macrobius, praetorian prefect of the Spains." A. Mahul (l. c. p. 2) mentions yet another law (Cod. Theod. VI, 28, 11) concerning debt indulgences sent in the year 410 to Macrobius, proconsul of Africa; and a rescript sent from Milan in the year 400 to a certain Macrobius, a vicar, who was reprimanded for arrogated power. But I do not deny that it is uncertain whether all or some of these should be referred to this Macrobius (even though those learned men whom Mahul cites, who doubt whether the prefect of the sacred bedchamber could be the same Macrobius who dedicated his works to his son Eustachius, because that office was mostly committed to eunuchs, do not agree with me), since several Macrobiuses are mentioned in those times.

5. Mahul (l. c.) reports that law 2 of Book IX, title 10 of the Theodosian Code was given in the year 326 to a certain Maximianus Macrobius. In Ammianus Marcellinus, Book XXV, c. 19 (p. 319 Lindenbr.), and in Zosimus, Book III, is found a Macrobius, tribune of the legions, who fell in the time of Jovian in a battle fought against the Persians. And in Paul the Deacon, Historia miscella, Book XVII, c. 60, a certain Macrobius, a Scribo scribe/clerk, whom Phocas killed as an accomplice in a conspiracy made against him. Added to this, unless the subscription of Book I of the Commentaries in some codices is corrupt, is Macrobius Plotinus Eudoxius. Funccius (l. c.) says that Macrobius the Presbyter is found in Cave’s De Script. eccles. under the year of Christ 344. Finally, Mahul (l. c. p. 8) commemorates a Macrobius, deacon of the church of Carthage, from the appendix to the treatise of St. Ildefonsus De Script. eccles., chapter 2.

6. That these lastly named are not to be confused with the Macrobius we are seeking is evident, because his writings sufficiently demonstrate that he was devoid of Christian doctrine. For if he had been addicted to it, he certainly would not have introduced into the Saturnalia speakers like Symmachus and Praetextatus, who are known to have been most hostile to Christian doctrine 20. Nor would he have taught his son Eustachius, to whom we said above he inscribed the Commentaries on the Dream of Scipio and the Saturnalia, things other than those dogmas of the later Platonists 21 or those relating to ancient mythology. For the arguments brought by those who count Macrobius among the number of Christians are of such a kind that they prove nothing at all 22. Nor is there any reason why we should agree with C. Barthius (see note 22).