Arguments Of Celsus, Porphyry, And The Emperor Julian, Against The Christians Part 9

his own name: for the sake of which city itself all men still curse his memory, except those who live there in wicked luxury, because by their poverty these have their abundance.

"And since next to him they mention his son *, and how he destroyed the temples, when they who polled them down took no less pains in destroying them, than the builders had done in raising them,---so laborious a work was it to separate the stones cemented by the strongest bands;--since, I say, they mention these things, I will mention somewhat yet more considerable. That he indeed made presents of the temples to those who were about him, just as he might give a horse, or a slave, or a dog, or a golden cup; but they were unhappy presents to both the giver and the receivers of them: for he spent all his life in fear of the Persians, dreading all their motions as children do bugbears. Of whom, some were childless, and died miserably intestate; and others had better never have had children: with such infamy and mutual discord do they live together who descend from them, whilst they dwell among sacred pillars taken from the temples. To whom I think these things are owing, who knowing how to enrich themselves, have taught

* Constantius.

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their children this way to happiness! And at this time their distempers carry some of them to Cilicia, needing the help of aesculapius. But instead of obtaining relief, they meet with affronts only for the injury done to the place. How can such return without cursing the author of these evils? But let the conduct of this Emperor be such as to deserve praises living and dead; such as we know he* was who succeeded him; who had overturned the Persian empire if treachery had not prevented it.

Nevertheless he was great in his death, for he was killed by treachery, as Achilles also was; and is applauded for that, as well as for what he did before his death. This has he from the G.o.ds, to whom he restored their rites, and honours, and temples, and altars, and blood: from whom having heard, that he should humble the pride of Persia, and then die,'

he purchased the glory of his life, taking many cities, subduing a large tract of land, teaching his pursuers to fly; and was about to receive, as all know, an emba.s.sy which would have brought the submission of the enemy. Wherefore he was pleased with his wound, and looking upon it rejoiced, and without any tears rebuked those who wept, for not thinking that a wound was better to him than any old age. So that the emba.s.sies sent after his death were all

* Julian.

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his right. And the reason why the Achemenidae* for the future made use of entreaties instead of arms, was that the fear of him still possessed their minds. Such an one was he who restored to us the temples of the G.o.ds, who did things too good to be forgotten, himself above all oblivion.

"But I thought that he** who reigned lately would pull down and burn the temples of those who were of the opposite sentiment, as he knew how to despise the G.o.ds. But he was better than expectation, sparing the temples of the enemies, and not disdaining to run some hazards for preserving those of his own dominions, which had long since been erected with much labour and at vast expense. For if cities are to be preserved every where, and some cities outs.h.i.+ne others by means of their temples, and these are their chief ornaments, next to the Emperor's palaces,--how is it that no care must be taken of these, nor any endeavours used to preserve them in the body of the cities?

"But it is said: 'There will be other edifices, though there should be no temples.' But I think tribute to be of importance to the treasury.

Let

* Another name for the Persians.

** Valens.

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these stand then, and be taxed. Do we think it a cruel thing to cut off a man's hand, and a small matter to pluck out the eyes of cities? And do we not lament the ruins made by earthquakes? and when there are no earthquakes, nor other accidents, shall we ourselves do what they are wont to effect? Are not the temples the possession of the Emperors as well as other things? Is it the part of wise men to sink their own goods? Does not every one suppose him to be distracted, who throws his purse into the sea? Or if the master of the s.h.i.+p was to cut those ropes which are of use to the s.h.i.+p; or if any one should order a mariner to throw away his oar,--would you think it an absurdity? and yet think it proper for a magistrate to deprive a city of such a part of it? What reason is there for destroying that, the use of which may be changed?

Would it not be shameful for an army to fight against its own walls? and for a general to excite them against what they have raised with great labour; the finis.h.i.+ng of which was a festival for those who then reigned? Let no man think, Emperor, that this is a charge brought against you. For there lies in ruins, in the Persian borders, a temple*, to which there is none like, as may be learned from those who saw it, so magnificent the stone work, and in

* Probably the temple at Odessa.

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compa.s.s equal to the city. Therefore in time of war the citizens thought their enemies would gain nothing by taking the town, since they could not take that likewise, as the strength of its fortifications bid defiance to all their attacks. At length, however, it was attacked, and with a fury equal to the greatest enemies, animated by the hopes of the richest plunder. I have heard it disputed,by some, in which state it was the greatest wonder; whether now that it is no more, or when it had suffered nothing of this kind, like the temple of Serapis. But that temple, so magnificent and so large, not to mention the wonderful structure of the roof, and the many bra.s.s statues, now hid in darkness out of the light of the sun, is quite perished; a lamentation to them who have seen it, a pleasure to them who never saw it. For the eyes and ears are not alike affected with these things. Or rather to those who have not seen it, it is both sorrow and pleasure: the one because of its fall, the other because their eyes never saw it. Nevertheless, if it be rightly considered, this work is not yours, but the work of a man *

who has deceived you; a profane wretch, an enemy of the G.o.ds, base, covetous, ungrateful to the earth that received him when born, advanced without merit, and abusing his greatness, when advanced;

* Probably Cynegius, the Emperor's lieutenant.

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a slave to his wife, gratifying her in any thing, and esteeming her all things, in perfect subjection to them* who direct these things, whose only virtue lies in wearing the habit of mourners; but especially to those of them who also weave coa.r.s.e garments. This workhouse** deluded, imposed upon him, and misled him; [and it is said that many G.o.ds have been deceived by G.o.ds;] for they gave out, 'that the priests sacrificed, and so near them that the smoke reached their noses:' and after the manner of some simple people, they enlarge and heighten matters, and vaunt themselves as if they thought nothing was above their power. By such fiction, and contrivance, and artful stories, proper to excite displeasure, they persuaded the mildest father [of his people] among the Emperors***. For these were really his virtues, humanity, tenderness, compa.s.sion, mildness, equity, who had rather save than destroy. But there were those who gave lister counsel; that if such a thing had been done, the attempt should be punished, and care taken to prevent the like for time to come. Yet he who thought he ought to have a Cadmean victory, carried on his conquest. But after he had taken his own pleasures, he should have provided for his

* The monks.

**The monastery.

*** Probably Valens.

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people, and not have desired to appear great to those who shun the labours of the country, and converse in the mountains *, as they say, with the Maker of all things. But let your actions appear excellent and praiseworthy to all men. There are at this time many, so far friends as to receive and empty your treasures, and to whom your empire is dearer than their own souls; but when the time comes that good counsel and real services are wanted, they have no concern upon them but to take care of themselves; and if any one comes to them, and inquires what this means, they excuse themselves as free from all fault. They disown what they have done, or pretend 'that they have obeyed the Emperor's order; and if there is any blame, he must see to it.' Such things they say, when it is they who are found guilty, who can give no account of their actions.

For what account can be given of such mischiefs? These men before others deny this to be their own work. But when they address you alone, without witnesses, they say, 'they have been in this war serving your family.'

They would deliver your house from those who by land and sea endeavour to defend your person; than which there is nothing greater you can receive from them. For these men, under the name of friends and protectors,

* He refers to the monks near Antioch,

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telling stories of those by whom they say they have been injured, improve your credulity into an occasion of doing more mischief.

"But I return to them, to demonstrate their injustice by what they have said: Say then, for what reason you destroyed that great temple? Not because the Emperor approved the doing it. They who pull down a temple have done no wrong if the Emperor has ordered it to be done. Therefore they who pulled it down did not do wrong by doing what the Emperor approved of. But he who does that which is not approved by the Emperor, does Wrong; does he not? You, then, are the men who have nothing of this to say for what you have done. Tell me why this temple of Fortune is safe? and the temple of Jupiter, and of Minerva, and of Bacchus? Is it because you would have them remain? No, but because no one has given you power over them; which, nevertheless, you have a.s.sumed against those which you have destroyed. How, then, are you not liable to punishment?

or how can you pretend that what you have done is right, when the sufferers have done no wrong? Of which charge there would have been some appearance, if you, O Emperor, had published an edict to their purpose: 'Let no man within my empire believe in the G.o.ds, nor wors.h.i.+p them, nor ask any

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good thing of them, neither for himself, nor for his children, unless it be done in silence and privately: but let all present themselves at the places where I wors.h.i.+p, and join in the rites there performed. And let them offer the same prayers which they do, and bow the head at the hand of him who directs the mult.i.tude. Whoever transgresses this law, shall be put to death.' It was easy for you to publish such a law as this; but you have not done it; nor have you in this matter laid a yoke upon the souls of men. But though you think one way better than the other, yet you do not judge that other to be an impiety, for which a man may be justly punished. Nor have you excluded those of that sentiment from honours, but have conferred upon them the highest offices, and have given them access to your table, to eat and drink with you. This you have done formerly, and at this time; beside others, you have a.s.sociated to yourself (thinking it advantageous to your government) a man, who swears by the G.o.ds, both before others, and before yourself: and you are not offended at it; nor do you think yourself injured by those oaths: nor do you account him a wicked man who placeth his best hopes in the G.o.ds. When, therefore, you do not reject us, as neither did he who subdued the Persians by arms reject those of his subjects who differed from him in this matter, what pretence have these to reject us?

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How can these men reject their fellow-subjects, differing from them in this matter? By what right do they make these incursions? How do they seize other men's goods with the indignation of the countries? How do they destroy some things, and carry off others? adding to the injury of their actions the insolence of glorying in them. We, O Emperor, if you approve and permit these things, will bear them; not without grief indeed; but yet we will show that we have learned to obey. But if you give them no power, and yet they come and invade our small remaining substance, or our walls: Know, that the owners of the countries will defend themselves."

EXTRACTS FROM BINGHAM'S ANTIQUITIES OF THE CHRISTIAN CHURCH*,

OF THE NAMES OF REPROACH WHICH THE JEWS, INFIDELS, AND HERETICS CAST UPON THE CHRISTIANS.

"Besides the names already spoken of, there were some other reproachful names cast upon them by their adversaries, which it will not be improper here to mention. The first of these was Nazarens, a

* The edition from which these Extracts are taken it in one vol. 8vo, London, 1708, and begins at p. 13.

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name of reproach given them first by the Jews, by whom they are styled the sect of the Nazarens, Acts xxiv. 5. There was indeed a particular heresy, who called themselves [--------]: and Epiphanius* thinks the Jews had a more especial spite at them, because they were a sort of Jewish apostates, who kept circ.u.mcision and the Mosaical rites together with the Christian religion: and therefore, he says, they were used to curse and anathematize them three times a day, morning, noon, and evening, when they met in their synagogues to pray, in this direful form of execration,' [--------], 'Send thy curse, O G.o.d, upon the Nazarens.'

But St. Jerome** says this was levelled at Christians in general, whom they thus anathematized under the name of Nazarens. And this seems most probable, because both as St. Jerome*** and Epiphanius himself****

observe, the Jews termed all Christians by way of reproach, Nazarens.

And the Gentiles took it from the Jews, as appears from that of

* Epiphan. Haer. 29. n. 9.

** Hieron. Com. in Esa. xlix. t 5. p. 178. Ter per tingulos dies sub nomine Nazaienorum maledic.u.n.t in synagogis suis.

*** Id. de loc. Hebr. t. 3. p. 289. Nos apnd veterei quasi opprobrio Nazaraei dicebamur, quos nunc Christianos vocant.

**** Epiphan. ibid.