Clovis was stationed in the pathway of his conquests. Few details are known of Remigius's life. He was born c. 435, and consecrated in his 22nd year (c. 457). We first hear of his intercourse with Clovis in the campaign against Syagrius (c. 486). About 492 the king married the Catholic Clotilda, who proved a powerful ally for the bishop. The story of his baptism on Christmas Eve, 496, with his sisters Albofledis and the Arian Lanthechildis and more than 3,000 Franks, is well known. "Mitis depone colla, Sicamber, adora quod incendisti, incende quod adorasti," are the words put by Gregory into Remigius's mouth (ib. 27). His episcopate is said to have lasted 70 or more years, his death occurring c. 530. His literary remains are 4 letters (one, to 3 bishops, presents a curious picture of contemporary manners), a spurious will, and a few verses ascribed to him (Patr. Lat. lxv. 961–976; cf. Hist. litt. de la France, iii. 158 sqq.).
The references in Gregory of Tours (Hist. Franc. ii. 27, 31, viii. 21, ix. 14, x. 19; Hist. Epit. xvi.; de Glor. Conf. lxxix.), Sidonius Apollinaris (Ep. ix. 7), and Avitus (Collat. Episc. sub init.; Patr. Lat. lix. 387), comprise all that is historical about him. History and myth are mingled in the exhaustive notice of the Bollandists (Oct. 1, 59–187).
[S.A.B.]
Rhodo (1), a Christian writer of the end of the 2nd cent., our knowledge, of whom now exclusively depends on the account of his writings, and some extracts from them in Eusebius (H. E. v. 13). He was a native of Asia, converted to Christianity at Rome by Tatian, as he himself says in a treatise against Marcion addressed to Callistion. In it he tells of the sects into which the Marcionites split up after Marcion's death, and gives an interesting account of an oral controversy held by him with the Marcionite APELLES, then an old man. He mentions a book of "Problems" published by Tatian, intended to exhibit the obscurity of the Holy Scriptures, and promise to give the solutions; but Eusebius does not seem to have met with this work. He also wrote a treatise on the Hexaemeron. Through a lapse of memory Jerome (de Vir. Ill.) speaks of him as author of the anonymous treatise against the Montanists from which Eusebius makes extracts (H. E. v. 16).
[G.S.]
Romanianus, a wealthy citizen of Tagaste, possessing there and at Carthage a house and other property. He shewed great kindness towards Augustine in his early life, which he did not fail in later days gratefully to acknowledge. In a passage of the second book against the heathen philosophers Augustine relates with pathetic simplicity how when he was but a boy and in poverty arising no doubt from his father's "spirited" disregard of expense, he found in Romanianus a friend who provided him a home and pecuniary help in his studies at Carthage, and shewed him what he valued more than these—friendship and kindly encouragement. After the death of Augustine's father in 371, Romanianus received him into his house at Tagaste as his honoured guest, and though, in a patriotic spirit, he tried to dissuade him from returning to Carthage, when he saw that his youthful ambition desired a wider range than his native town could afford, he supplied him with the necessary means. Nor, as Augustine mentions with special gratitude, was he offended at a neglect to write, but passed over it with considerate kindness (Aug. Conf. ii. 3, vi. 14; c. Acad ii. 2; Ep. 27, 4). Romanianus had a son Licentius, who may have been a pupil under Augustine while he was teaching rhetoric at Carthage, but of this there is no evidence, though he undoubtedly was 10 or 12 years later at Milan. Romanianus appears to have had another son, Olympius, frequently mentioned in the various discourses composed by Augustine at Cassiciacum near Milan, who received baptism at the same time as Augustine, and who afterwards became bp. of Tagaste, of which place he was certainly a native, and of a rank in life agreeing entirely with that of Romanianus (Aug. Conf. vi. 7). Like Augustine himself, perhaps in some degree through his influence, Romanianus fell into the prevailing errors of Manicheism, which, however, he appears to have cast off, though without adopting as yet the true philosophy of the gospel, by the time when, as we gather from the description of Augustine, he visited him at Milan in 385. He had gone thither on important business, and entered with some warmth into the scheme of a life in common of 10 members. In 386, while Augustine was with his friends in the house of Verecundus at Cassiciacum, and meditating the great change of life which he made in 387, he composed 4 discourses, dedicating to Romanianus the one against the academic philosophers, entreating him to abandon their doctrines, and declaring his own intention to abide by the authority of Christ, "For," says he, "I find none more powerful than this" (c. Acad. i. x ; iii. 20; Retract. i. 1–4). Some time during the 3 years following the conversion of Augustine Romanianus became a Christian, thus drawing still closer the intimacy between Augustine and himself and his family. The same year Augustine addressed to Romanianus his book on true religion (c. Acad. ii. 3, 8 ; de Ver. Rel. 12; Ep. 27, 4; 31, 7). We find Augustine also writing, A.D. 395, to Licentius, entreating him in the most affectionate manner to shake off the bonds in which he was held by the world, to visit Paulinus at Nola and learn from him how this was to be accomplished (Aug. Ep. 26, 3). This letter he followed up by one to Paulinus, introducing to him Romanianus, the bearer of the letter, and commending Licentius to his attention (Ep. 27, 3, 4, 6). In 396 Paulinus wrote to Romanianus congratulating the church of Africa on the appointment of Augustine as coadjutor-bp. of Hippo, and expressing the hope that the trumpet of Augustine may sound in the ears of Licentius, to whom he wrote both in prose and in verse, exhorting him to devote himself to God (Paulin. Epp. vii. viii.).
[H.W.P.]
Romanus (7), a solitary, born and brought up at Rhosus, who retired to a cell on the mountains near Antioch, where he lived to extreme old age, practising the utmost austerities. Theodoret describes him as conspicuous for simplicity and meekness, attracting to his cell by the beauty of his character large numbers, over whom he exercised a salutary influence (Theod. Hist. Relig. c. xi.).
[E.V.]
