Valens in 371, on a charge of having conspired against him. His personal appearance is described by Eunapius as impressive. The four extant letters of Julian to him (Nos. 15, 16, 38, 39) consist of such indiscriminate panegyric that they tell little of his real character or views. For other authorities see D. of G. and R. Biogr.
[J.R.M.]
Melania (1), a Roman lady of Spanish extraction, daughter of Marcellinus, who had been consul; born c. 350. Her husband died when she was only 22 years old, leaving her with three children, of whom two died immediately after their father. Full of ascetic enthusiasm, she rejoiced to be now more free to serve Christ, left her son to the charge of the urban praetor, and, though winter was beginning, sailed for the East (Hieron. Ep. xxxix. 4; Chron. Ann. 377, vol. viii. ed. Vall.), c. 372. She seems to have been acquainted with Jerome and his friends, who at that time formed an ascetic society at Aquileia. Her slave Hylas accompanied Jerome to Syria (Hieron. Ep. iii. 3), and Rufinus, from whom Jerome had then recently separated (ib.), was with her in 374 in Egypt, and possibly in Palestine (ib. iv. 2). During their stay in Egypt the persecution of the orthodox by Valens arose. Rufinus was imprisoned. Melania, who had only been in Egypt six months, went with a large body of exiled bishops, clergy, and anchorets to a place near Diocaesarea in Palestine, where she supported them at her own expense. Apparently she was joined by Rufinus after a time, and they went together to Jerusalem. There she established herself at the Mount of Olives, where, says Jerome (Chron. a.d. 377, properly 375), she was such a wonderful example of virtues, and especially of humility, that she received the name of Thecla. She formed a community of 50 virgins and was the means of reconciling to the church a large body of heretics called Πνευματομάχοι. Her house was open to all. Amongst those who visited her was EVAGRIUS, whom she persuaded to embrace the monastic life (a.d. 388). She knew John bp. of Jerusalem intimately, and no doubt shared with Rufinus in the friendship of Jerome and Paula when they settled at Bethlehem in 386, and afterwards in his contention with them. In 397 she returned with Rufinus to Italy, to confirm her granddaughter Melania the Younger in the practice of asceticism. She was received by Paulinus at Nola with great honour, and brought him a piece of the true cross set in gold, sent by John bp. of Jerusalem. She took up her abode at Rome, where she no doubt assisted Rufinus through the controversy as to his translation of Origen's works. She lived probably with her son Publicola and his wife Albina and their two children, the younger Publicola, and the younger Melania, with her husband Pinianus. Palladius, when he came to Rome to plead the cause of Chrysostom, stayed with them. She desired to induce her granddaughter Melania and Pinianus to take vows of separation, and was much displeased that, though willing to vow continency, they would not separate from each other's society. In her vehement enthusiasm she spoke of her conflicts with those who resisted her asceticism as "fighting against wild beasts." In 408, Italy being threatened with the invasion of Alaric, and her son Publicola having died, she determined to leave Rome. Rufinus, having quitted Aquileia on the death of his father, went with her and her daughter-in-law Albina, the younger Publicola, Melania and Pinianus. She had been to Africa in 400 with a letter from Paulinus to Augustine (Aug. Ep. xiv.), and it was now determined that she should go to Sicily and thence to Africa, in both which countries she had estates. In Sicily Rufinus died. She passed on to Africa with the others; and, after vainly attempting to induce Melania and Pinianus to embrace the monastic state, went on to her former habitation on the Mount of Olives, and 40 days after died, aged 60. Palladius, Hist. Laus. c. 118; Paulinus, Epp. 29, 31, 45, 94.
[W.H.F.]
Melania (2), daughter of Publicola son of MELANIA (1); born at Rome c. 383. She married Pinianus when exceedingly young, yielding to the wish of her father, though she was already imbued with the ascetic teachings of her grandmother, then living at Jerusalem. The young husband and wife were induced by Melania the elder in 397 to take a vow of continence, but refused to separate. They accompanied the grandmother from Rome (a.d. 408) to Sicily and Africa; but, when she returned to Jerusalem, they remained at Sagaste, attaching themselves to the bp. Alypius and enjoying the friendship of Augustine. On the death of the elder Melania the still considerable remains of her estates became the property of her granddaughter. She gave away those in Gaul and Italy, but kept those in Sicily, Spain, and Africa; and this led to the attempt of the people of Hippo to induce PINIANUS to become a priest of their church. In the scene in which a promise was exacted from them to remain at Hippo, Melania shewed great courage. When through the rapacity of the rebel count Heraclian she was denuded of her property, and thus set free from the promise to remain at Hippo, she accompanied her husband to Egypt, and, after staying among the monastic establishments of the Thebaid and visiting Cyril at Alexandria, eventually went to Palestine, and, together with her mother Albina, settled at Bethlehem in 414. There they attached themselves to Jerome, and to the younger Paula, who then presided over the convent. Their ascetic convictions had so developed that they now accepted that separation which the elder Melania had vainly urged in her lifetime. Pinianus became the head of a monastery and Melania entered a convent. By the settlement of Melania at Bethlehem the feud was extinguished which had separated the followers of Rufinus from those of Jerome; and although in his letter to Ctesiphon (cxxiii. 3, ed. Vall., date 415) Jerome still has a bitter expression about the elder Melania, in his last wetter to Augustine (cxliii. 2, ed. Vall.) in 419, Albina, Pinianus, and Melania are joined with Paula in their reverential greetings. Their intercourse with Augustine continued, and in answer to their questions on the Pelagian controversy he wrote his treatise On Grace and Original Sin, a.d. 418. Melania apparently lived on for many years. Photius says that
