most distinguished spiritual orators among the Christians were obliged to receive their education in heathen schools.

.34

Under these circumstances it cannot appear strange that we should find most attachment to paganism in the higher ranks ;3⁄4 or that we should hear even from Christian writers, that among the great numbers which certainly passed over to Christianity at this time, the majority were unfortunately led to that step merely by external considerations.35 Others, on the contrary, wavered between the old and new religion, hoping to find the truth between. From this tendency even new sects sprang up, of which the Massalians Euchites, Euphemites, θεοσεβείς) in Phoenicia and Palestine, and the Hypsistarii in Cappadocia,

36

37

34 Comp. the steadfastness of Aristophanes in heathenism, Libanii orat. pro Arist. ed. Reiske, vol, i. p. 447 s. Hence the rhetorician Victorinus did not venture at first to make his conversion public, Augustini confess. viii. 3 idolis sacrisque sacrilegis tunc tota fere romana nobilitas inflata inspirabat populos. 4: Amicos suos reverebatur offendere superbos daemonicolas, quorum ex culmine babylonicae dignitatis, quasi ex cedris Libani, quas nondum contriverat Dominus, graviter ruituras in se inimicitias arbitrabatur.

35 Eusebius vita Const. iv. 54 : καὶ γὰρ οὖν ἀληθῶς δύο χαλεπὰ ταῦτα κατὰ τοὺς δηλουμένους τούτους χρόνους καὶ αὐτοὶ κατενοήσαμεν· ἐπιτριβὴν ἀπλήστων καὶ μοχθηρῶν ἀνδρῶν τῶν πάντα λυμαινομένων βίον. εἰρωνείαν τ' ἄλεκτον τῶν τὴν ἐκκλησίαν ὑποδυομένων καὶ τὸ Χριστιανῶν ἐπιπλάστως σχηματιζομένων όνομα. Τὸ δ' αὐτοῦ (Κωνσταντίνου) φιλάνφρωπον καὶ φιλάγαθον—ἐνῆγεν αὐτὸν πιστεύειν τῷ σχήματι τῶν Χριστιανῶν εἶναι νομιζομένων. Such appa rent Christians are described by Libanius, orat. pro templis (ed. Reiske, vol. ii. p. 177), in the church : καταστάντες δὲ εἰς σχῆμα τὸ τῶν εὐχομένων, ἢ οὐδένα καλοῦσιν, ἢ τοὺς θεοὺς, οὐ καλῶς μὲν ἐκ τοῦ τοιούτου χωρίου, καλοῦσι δ' οὖν. Ὥσπερ οὖν ἐν ταῖς τραγῳδίαις ὁ τὸν τύραννον εἰσιῶν οὐκ ἐστὶ τύραννος, ἀλλ ̓ ὅπερ ἦν πρὸ τοῦ προσωπείου. οὕτω καὶ ἐκείνων ἕκαστος τηρεῖ μὲν αὐτὸν ἀκίνητον, δοκεῖ δὲ τούτοις κεκινῆσθαι.

36 Epiphanius, haer. lxxx. Massalianorum, § 1. Μασσαγιανοί, Εὐφη μῖται—ἐξ Ελλήνων ὡρμῶντο, οὔτε Ἰουδαϊσμῷ προσανέχοντες, οὔτε Χριστιανοὶ ὑπάρχοντες, οὔτε ἀπὸ Σαμαρειτῶν, ἀλλὰ μόνον Ἕλληνες ὄντες δῆθεν καὶ θεοὺς μὲν λέγοντες, μηδενὶ μηδὲν προσκυνοῦντες, ἑνὶ δὲ μόνον δῆθεν τὸ σέβας νέμοντες καὶ καλοῦντες παντοκράτορα τινὰς δὲ οἴκους ἑαυτοῖς κατασκευάσαντες, ἢ τόπους πλατεῖς, φόρων δίκην, προσευχὰς ταύτας ἐκάλουν. § 2: ἐν ἄλλοις δὲ τόποις φύσει καὶ (leg. προσευχὰς) Εκκλησίας ὁμοιώματι ἑαυτοῖς ποιήσαντες, καθ ̓ ἑσπέραν καὶ κατὰ τὴν ἕω, μετὰ πολλῆς λυχναψίας καὶ φώτων συναθροιζόμενοι, ἐπὶ πολύ τε καταλεγμάτιά [leg. καταληγμάτια cantiunculas] τινα ὑπὸ τῶν παρ' αὐτοῖς σπουδαίων, καὶ εὐφημίας τινὰς δῆθεν εἰς τὸν θεὸν ποιούμενοι—ὥσπερ θεὸν ἐξιλεούμενοι ἑαυτοὺς ἀπατῶσιν. Cyrillus Alex. de adoratione in spiritu et veritate, lib. iii. (ed. Auberti, T. i. p. 92), says of the religion of those who were not the children of Abraham in the old world, Jethro, Melchisedek, &c., προσεκύνουν μὲν γὰρ ὑψίστη

of nearly the same sentiments, appeared in the first half of the fourth century. Towards the end of the same century, the Caelicolae in Africa arose.33 None of these parties, however, attained to much importance or continued long.

θεῷπροσεδέχοντο δὲ καὶ ἑτέρους τάχα που θεούς, ἐναριθμοῦντες αὐτῷ τὰ ἐξαίρετα τῶν κτισμάτων, γῆν τε καὶ οὐρανὸν, ἥλιον καὶ σελήνην, καὶ τὰ τῶν ἄστρων ἐπισημότερα. Καὶ πλημμέλημα μὲν ἀρχαῖον ἡ ἐπὶ τῷδε καταφθορά καὶ πλάνησις, διήκει δὲ καὶ εἰς δεῦρο καὶ παρατείνεται φρονοῦσι γὰρ ὧδε παραληροῦντες ἔτι τῶν ἐν τῇ Φοινίκῃ καὶ Παλαιστίνῃ τινὲς, οἱ σφᾶς μὲν αὐτοὺς Θεοσεβεῖς ὀνομάζουσιν, οἶμον δέ τινα θρησκείας διαστείχουσι μέσην, οὔτε τοῖς Ἰουδαίων έθεσι καθαρῶς, οὔτε τοῖς Ελλήνων προσκείμενοι, εἰς ἄμφω δὲ ὥσπερ διαῤῥιπτούμενοι καὶ μεμερισμένοι. Το these, too, Libanius perhaps refers, Libanii epist. ad Priscianum Praesidem Palaestinae (ed. Vales. in not. ad Socr. i. 22. Libanii epist. ed. Wolf, p. 624): οἱ τὸν ἥλιον οὗτοι θερα πεύοντες ἄνευ αἵματος, καὶ τιμῶντες θεὸν προσηγορίᾳ δευτέρᾳ, καὶ τὴν γαστέρα κολάζοντες, καὶ ἐν κέρδει ποιούμενοι τὴν τῆς τελευτῆς ἡμέραν, πολλαχοῦ μὲν εἰσὶ τῆς γῆς, πανταχοῦ δὲ ὀλίγοι, καὶ ἀδικοῦσι μὲν οὐδένα, λυποῦνται δὲ ὑπ ̓ ἐνίων. Βούλομαι δὲ τοὺς ἐν Παλαιστίνῃ τούτων διατρίβοντας τὴν σὴν ἀρετὴν ἔχειν καταφυγὴν, καὶ εἶναι σφίσιν ἄδειαν, καὶ μὴ ἐξεῖναι τοῖς βουλομένοις εἰς αὐτοὺς ὑβρίζειν. Valesius supposes the Manichaeans to be meant here.

37 Concerning this sect, see especially Gregory of Nazianzum in the funeral oration on his father Gregory, who had at first belonged to then, Orat. xviii. (al. xix), § 5. He designates the party as ἐκ δυοῖν τοῖς ἐναντιο τάτοιν συγκεκραμένη, ἑλληνικῆς τε πλάνης καὶ νομικῆς τερατείας, ὧν ἀμφοτέρων τὰ μέρη φυγών, ἐκ μέρων συνετέθη τῆς μὲν γὰρ τὰ εἴδωλα καὶ τὰς θυσίας ἀποπεμπόμενοι, τιμῶσι τὸ πῦρ καὶ τὰ λύχνα τῆς δὲ τὸ σάββατον αἰδ ύμενοι, καὶ τὴν περὶ τὰ πρόβατα (leg. τὸ περὶ τὰ βρώματα) ἔς τινα μικρολογίαν, τὴν περιτομὴν ἀτιμάζουσι. Υψιστάριοι τοῖς ταπεινοῖς ὄνομα, καὶ ὁ παντοκράτωρ δὴ μόνος αὐτοῖς σεβάσμοις. Gregorius Nyss. contra Eunom. (Opp. i. 12): Υψιστιανῶν αὕτη ἐστὶν ἡ πρὸς τοὺς Χριστιανοὺς διαφορὰ, τὸ θεὸν μὲν αὐτοὺς ὁμολογεῖν εἶναί τινα, δν ὀνομάζουσιν ὕψιστον, ἢ παντοκράτορα πατέρα δὲ αὐτὸν εἶναι μὴ παραδέχεσθαι. Information respecting the Hypsistarians, Messalians, θεοσεβεῖς, &c. : C. Ullmann de Hypsistariis comm. Heidelb. 1823, 4. Guil. Boehmer de Hypsistariis, opinionibusque quae super eis propositae sunt, Berol. 1824, 8. Ullmann in the Heidelb. Jahrb. 1824, no. 47. A reviewer in the Jen. A. L. Z. Dec. 1824, S. 455. Ullmann Gregorius v. Nazianz. Darmst. 1825, S. 558. Böhmer einige Bemerkungen zu den v. d. H. Prof. Ullmann und mir aufgestellten Ansichten über den Ursprung und den Charakter der Hypsistarier. Hamburg 1826, 8. Ullmann explains the origin of the Hypsistarii from a blending together of Judaism and Parsism; Boehmer, following Cyril (see above note 36), regards them as the same party as the Messalians and θεοσεβείς, and perceives in them the remnant of a monotheism derived from primitive revelation, but afterwards disfigured by Sabaeism Gesenius monum. Phoeniciae, i. 135, ii. 384, puts along with them the Abellonii, ap. Augustin. de haer. c. 87, byan from by 28; Abellonii are manifestly a Christian sect.

38 There are two laws of Honorius against them, Cod. Theod. lib. xvi. tit. 5, 1. 43, A. D. 408 (Caelicolae, qui nescio cujus dogmatis novi conven

§ 76.

JULIAN THE APOSTATE.

A. Neander über den Kaiser Julianus und sein Zeitalter, Leipzig 1812, 8. (Comp. Schlosser's review in the Jen. A. L. Z. Jan. 1813, S. 121 ff.) Neander's Kirchengesch. ii. i. 75. C. Ullmann's Gregorius v. Nazianz, der Theologe, Darmst. 1825, 8, S. 72 ff. C. H. van Herwerden de Juliano Imp. relig. christ. hoste, eodemqne vindice, Lugd. Bat. 1827, 8. Julian d. Abtrünninge, v. D. G. Fr. Wiggers, in Illgen's Zeitschr. f. hist. Theol. vii. 1, 115, Gfrörer's Kirchengesch. ii. 1, 155.

The injury which Julian had to endure from the first Christian emperors, the strict education by which Christianity was attempted to be forced upon him, and his early private acquaintance with new platonic philosophers, especially Maximus, had early disposed him towards heathenism, whose dead forms had been animated with so much life by the new platonists. When he attained to the imperial dignity (361), he declared himself openly in favour of the ancient national religion, to which he endeavoured to impart a more moral and religious form, even by introducing many practices borrowed from Christianity, while

tus habent), and lib. xvi. tit. 8, 1. 19, A.D. 409. Comp. Gothofredus on the last law, and J. A. Schmid, hist. caelicolarum, Helmst. 1704.\

1 Henke de theologia Juliani diss. 1777 (reprinted in his opusc. academ. Lips. 1802, p. 353 ss.)

2 Juliani epist. 49, ad Arsacium Pontif. Galatiae, on the morals and conduct of priests (comp. especially Fragmentum in Juliani opp. ed. Spanh. p. 298. Ullmann's Gregor. Nazianz, S. 527 ff.), support of the poor and erection of houses for the reception of strangers. Ep. 52 con. cerning penitents. Julian established hierarchical gradations among the priests (Ep. 62), and wished them to receive higher honour than civil officers (Fragmentum, p. 296, Ep. 49). Sozomenus, v.16, says of him: ¿TOλαβὼν, τὸν Χριστιανισμὸν τὴν σύστασιν ἔχειν ἐκ τοῦ βίου καὶ τῆς πολιτείας τῶν αὐτὸν μετιόντων, διενοεῖτο πανταχῆ τοὺς ἑλληνικοὺς ναοὺς τῇ παρασκευῇ καὶ τῇ τάξει τῆς Χριστιανῶν θρησκείας διακοσμεῖν· βήμασί τε, καὶ προεδρίαις, καὶ ἑλληνικῶν δογμάτων καὶ παραινέσεων διδασκάλοις ΤΕ καὶ ἀναγνώσταις, ὡρῶν τε ῥητῶν καὶ ἡμερῶν τεταγμέναις εὐχαῖς, φροντιστηρίοις τε ἀνδρῶν καὶ γυναικῶν φιλοσοφεῖν ἐγνωκότων (Julian led even an ascetic life, cf. Misopogon in Opp. p. 345, 350. Ammianus Marcellin. xxv. 4), kai kataywylois žévwv καὶ πτωχῶν, καὶ τῇ ἄλλῃ τῇ περὶ τοὺς δεομένους Φικανθρωπίᾳ τὸ ἑλληνικὸν δόγμα σεμνύναι ἑκουσίων τε καὶ ἀκουσίων ἁμαρτεμάτων κατὰ τὴν τῶν Χριστι ανών παράδοσιν ἐκ μεταμελίας σύμμετρον τάξαι σωφρονισμόν. Οὐχ ἥκιστα

he himself thought that he was only restoring the worship of the gods to its original purity, and practised it with greater zeal. He took away their privileges from the Christians, and forbade them to appear as public teachers of the national literature ; but he promised them full toleration in other respects. He was guilty, however, of many acts of injustice towards them, often, it is true, provoked by their intemperate zeal. But they

δὲ ζηλῶσαι λέγεται τὰ συνθήματα τῶν ἐπισκοπικῶν γραμμάτων κ. τ. λ. Cf. Gregorii Nazianz. adv. Julian. orat. iii. p. 101 ss.

3 In a manner too zealous even for cultivated heathens, Ammianus Marcell. xxv.4: praesagiorum sciscitationi nimiae deditus,-superstitiosus magis, quam sacrorum legitimus observator, innumeras sine parcimonia pecudes mactans, ut aestimaretur, si revertissit de Parthis, boves jam defuturos.

4 The law concerning the restoration of possessions held by them in the cities has strangely enough found its way into the Cod. Theod. lib. x. tit. 3, 1. 1. cf. Sozom. v. 5.

5 Juliani epist. 42.—Ατοπον εἶναί μοι φαίνεται διδάσκειν ἐκεῖνα τοὺς ἀνθρώπους, ὅσα μὴ νομίζουσιν εὖ ἔχειν· ἀλλ ̓ εἰ μὲν οἴονται σοφὰ, ὧν εἰσιν ἐξηγηταί, καὶ ὧν ὥσπερ προφῆται κάθηνται, ζηλούτωσαν αὐτῶν πρῶτον τὴν εἰς τοὺς θεοὺς εὐσέβειαν. εἰ δὲ [del. εἰς] τοὺς τιμιωτάτους ὑπολαμβάνουσι πεπλανῆσθαι, βαδιζόντων εἰς τὰς τῶν Γαλιλαίων ἐκκλησίας, ἐξηγησόμενοι Ματθαῖον καὶ Λουκᾶν κ. τ. λ. Socrates, iii. 12, 16. Sozomenus, v. 18. Ammian. Marcellin. xxii. 10 : Illud autem erat inclemens, obruendum perenni silentio, quod arcebat docere magistros rhetoricos et grammaticos, ritus christiani cultores (cf. xxv. 4). The sacred national literature appeared to him to be profaned by the contradictory and scoffing Christian interpretation. But there is no ground in this to attribute to him the design of degrading the Christians into a state of ignorance, as has been frequently done by writers. For there were so few Christian grammarians, on account of the prejudices with which they had to contend among their brethren of the same faith (see § 75, note 27), that Christians had almost the only opportunity of studying the ancient literature under heathen preceptors, a thing which they might yet do without prohibition. In the mean time, however, some Christian authors, especially the two Apollinaris, and Gregory of Nazianzum, were led by that prohibition to attempt imitations of heathen works in poetry and eloquence with biblical materials, Socrat. iii. 16. Sozom. v. 18.

* Juliani ep. 52, ad Bostrenos, concerning the Christian bishops : ότι μὴ τυραννεῖν ἔξεστιν αὐτοῖς,—παροξυνόμενοι πάντα κινοῦσι λίθον, καὶ συνταράτε τειν τολμῶσι τὰ πλήθη, καὶ στασιάζειν.—Οὐδένα γοῦν αὐτῶν ἄκοντα πρὸς βωμοὺς ἐῶμεν ἕλκεσθαι· διαῤῥήδην δὲ αὐτοῖς προσαγορεύομεν, εἴ τις ἑκὼν χερνίβων καὶ σπονδῶν ἡμῖν ἐθέλει κοινωνεῖν, καθάρσια προσφέρεσθαι πρῶτον, καὶ τοὺς ἀποτροπαίους ἱκετεύειν θεούς.—Τὰ γοῦν πλήθη τὰ παρὰ τῶν λεγομένων Κληρικῶν ἐξηπατημένα πρόδηλον ὅτι ταύτης ἀφαιρεθείσης στασιάζει τῆς ἀδείας. Οἱ γὰρ εἰς τοῦτο τετυραννηκότες,—ποθοῦντες δὲ τὴν προτέραν δυναστείαν, ὅτι μὴ δικάζειν ἔξεστιν αὐτοῖς, καὶ γράφειν διαθήκας, καὶ ἀλλοτρίους σφετερίζεσθαι

had still more to suffer from the heathen governors and people. Hence it was natural that many who had hitherto been Christian professors for the sake of external advantages, should now go back to heathenism from the same motives.7 The Jewish religion was respected by Julian as an ancient national faith; and on his march against the Persians, he even permitted the temple at Jerusalem to be rebuilt, though it was soon after destroyed. On this same expedition he composed in Antioch, where he bore the scoffs of the Christian people with philosophical indifference, his work against Christianity. Soon after this he was killed in a battle with the Persians (363).10

κλήρους, καὶ τὰ πάντα ἑαυτοῖς προσνέμειν, πάντα κινοῦσιν ἀκοσμίας κάλων—είς διάστασιν ἄγοντες τὰ πλήθη.

7 Of them speaks (sometimes in the manner of Julian) Asterius, ep. Ama eae, orat. adv. avaritiam (in Combefisii auctar. novum, p. 56): λαβόντες ὑποσχέσεις παρὰ τῶν ἀθέων καὶ ἀσεβῶν, ἡ ζωῆς ἀρχοντικής, περιουσίας τῆς ἐκ βασιλικών ταμιείων, ὥσπερ ἱμάτιον ταχέως τὴν θρησκείαν μετημφιέσαντο.—ὅτι γὰρ ὁ βασιλεὺς ἐκεῖνος—αὐτός τε ἀναιδῶς ἔθνεν δαίμοσιν, καὶ τοῖς τοῦτο βουλομένοις ποιεῖν πολλὰ προετέθη τὰ γέρα, πόσοι τὴν ἐκκλησίαν ἀφέντες ἐπὶ τοὺς βωμοὺς ἔδραμον ; πόσοι δὲ, τὸ τῶν ἀξιωμάτων δέλεαρ εἰσδεξάμενοι, μετ' ἐκείνου κατέπιον τὸ τῆς παραβάσεως ἄγκιστρον ; cf. Themistii oratio consularis ad Jovianum, ed. Petav. p. 278: ἐλεγχόμεθα πάνυ γελοίως ἁλουργίδας, οὐ θεὸν θεραπεύοντες, καὶ ῥᾷον Εὐρίπου μεταβαλλόμενοι τὰς ἁγιστείας, καὶ πάλαι μὲν εἰς Θηραμένης,, νῦν δὲ ἅπαντες κόθορνοι, μικροῦ δεῖν χθὲς ἐν τοῖς δέκα, σήμερον δὲ ἐν τοῖς πεντήκοντα, οἱ αὐτοὶ πρὸς βωμοῖς, πρὸς ἱερείοις, πρὸς ἀγάλμασι, πρὸς τραπέζαις.

Juliani epist. 25.—An earthquake and flames of fire prevented the workmen. Gregor. Nazianz. orat. iv. Chrysostomus, homil. iii. adv. Judaeos. Ammianus Marcellinus, xxiii. 1. Socrates, iii. 20. Sozom. v. 22. Theodoret, iii. 15. In like manner, fire burst forth when Herod wished to penetrate farther into the sepulchre of David (Joseph. antiqu. xvi. 7. 1.). These phenomena are explained by the bituminous soil. Comp. Michaelis on the vaults under the temple-mountain, in Lichtenberg's and Forster's Götting. Magazin, 3tem Jahrg. (1783), S. 772.

According to Hieron. ep. 84, ad Magnum 7, and Cyrillus, adv. Jul. prooem. 3 books. Fragments in Cyrilli Alexandr. adv. Julianum, libb. x., published separately: Défense du Paganisme par l'empereur Julien par Mr le Marquis d'Argens, Berlin 1764, ed. 3, 1769, 8. (Comp. the review in Ernesti's n. theol. Bibl. Th. 8, S. 551 ff.)

10 Comp. Ammianus Marcellinus, xxv. 3. Eutropii breviar. x. 8, both of whom accompanied the expedition.Libanius ἐπιτάφιος ἐπ ̓ Ιουλιανῳ (ed. Reiske, vol. i. p. 614) hints that he was killed by a Christian, cf. Sozomenus, vi. 1. 2. Juliani Imp. opera (Orationes viii. Caesares, MɩooTyw Epistolae 65,) et Cyrilli contra impium Julianum, libb. x, ed. Ezechiel Spanhemius, Lips. 1696 fol.