"Hitherto, indeed, many causes have prevented their resorting to the
temples; and the dangers that everywhere impended, were a plea for
concealing the most true opinions of the gods.
temples; and the dangers that everywhere impended, were a plea for
concealing the most true opinions of the gods.
Tacitus
"
AN EDICT, FORBIDDING THE CHRISTIANS TO TEACH THE LIFE-RATURE OF THE
HEATHENS.
"We are of opinion that proper erudition consists not in words, nor
in elegant and magnificent language, but in the sane disposition of an
intelligent soul, and in true opinions of good and evil, and of what is
beautiful and base. Whoever, therefore, thinks one thing, and teaches
another to his followers, appears to be no less destitute of erudition
than he is of virtue. Even in trifles, if the mind and tongue be
at variance, there is some kind of improbity. But in affairs of the
greatest consequence, if a man thinks one thing, and teaches another
contrary to what he thinks, in what respect does this differ from the
conduct of those mean-spirited, dishonest, and abandoned traders, who
generally affirm what they know to be false, in order to deceive and
inveigle customers?
{60}
"All, therefore, who profess to teach, ought to possess worthy manners,
and should never entertain opinions opposite to those of the public;
but such especially, I think, ought to be those who instruct youth, and
explain to them the works of the ancients, whether they are orators
or grammarians; but particularly if they are sophists. For these last
affect to be the teachers, not only of words, but of manners, and
assert that political philosophy is their peculiar province. Whether,
therefore, this be true or not, I shall not at present consider. I
commend those who make such specious promises, and should commend
them much more, if they did not falsify and contradict themselves, by
thinking one thing, and teaching their scholars another. What then? Were
not Homer, Hesiod, Demosthenes, Herodotus, Thucydides, Isocrates, and
Lysias, the leaders of all erudition? And did not some of them
consider themselves sacred to Mercury, but others to the Muses? I think,
therefore, it is absurd for those who explain their works to despise the
gods whom they honoured.
"I do not mean (for I think it would be absurd) that they should change
their opinions for the sake of instructing youth; but I give them their
option, either not to teach what they do not approve, or, if they choose
to teach, first to persuade their
{70}
scholars that neither Homer, nor Hesiod, nor any of those whom they
expound and charge with impiety, madness, and error concerning the gods,
are really such as they represent them to be. For as they receive a
stipend, and are maintained by their works, if they can act with such
duplicity for a few drachms, they confess themselves guilty of the most
sordid avarice.
"Hitherto, indeed, many causes have prevented their resorting to the
temples; and the dangers that everywhere impended, were a plea for
concealing the most true opinions of the gods. But now, since the gods
have granted us liberty, it seems to me absurd for any to teach those
things to men which they do not approve. And if they think that those
writers whom they expound, and of whom they sit as interpreters, are
wise, let them first zealously imitate their piety towards the gods.
But if they think they have erred in their conceptions of the most
honourable natures [the gods], let them go into the churches of the
Galilæans, and there expound Matthew and Luke, by whom being persuaded
you forbid sacrifices. I wish that your ears and your tongues were (as
you express it) regenerated in those things of which I wish that myself,
and all who in thought and deed are my friends, may always be partakers.
{71}
"To masters and teachers let this be a common law. But let no youths be
prevented from resorting to whatever schools they please. It would be
as unreasonable to exclude children, who know not yet what road to
take, from the right path, as it would be to lead them by fear and with
reluctance to the religious rites of their country. And though it would
be just to cure such reluctance, like madness, even by force, yet
let all be indulged with that disease. For I think it is requisite to
instruct, and not to punish the ignorant. "
{72}
APPENDIX
LIBANIUS'S ORATION FOR THE TEMPLES*.
[The occasion of the oration was this. In the reign of Theodosius
several heathen temples, some of them very magnificent, were pulled down
and destroyed in the cities, and especially in country-places, by the
monks, with the consent and connivance, as Libanius intimates, of the
bishops, and without express order of the Emperor to that purpose. Of
this Libanius complains, and implores the Emperor's protection, that the
temples may be preserved. ]
"Having already, O Emperor, often offered advice which has been approved
by you, even when others have advised contrary things, I come to you now
upon the same design, and with the same hopes, that now especially you
will be persuaded by me. But if not, do not judge the speaker an
* From Dr.
AN EDICT, FORBIDDING THE CHRISTIANS TO TEACH THE LIFE-RATURE OF THE
HEATHENS.
"We are of opinion that proper erudition consists not in words, nor
in elegant and magnificent language, but in the sane disposition of an
intelligent soul, and in true opinions of good and evil, and of what is
beautiful and base. Whoever, therefore, thinks one thing, and teaches
another to his followers, appears to be no less destitute of erudition
than he is of virtue. Even in trifles, if the mind and tongue be
at variance, there is some kind of improbity. But in affairs of the
greatest consequence, if a man thinks one thing, and teaches another
contrary to what he thinks, in what respect does this differ from the
conduct of those mean-spirited, dishonest, and abandoned traders, who
generally affirm what they know to be false, in order to deceive and
inveigle customers?
{60}
"All, therefore, who profess to teach, ought to possess worthy manners,
and should never entertain opinions opposite to those of the public;
but such especially, I think, ought to be those who instruct youth, and
explain to them the works of the ancients, whether they are orators
or grammarians; but particularly if they are sophists. For these last
affect to be the teachers, not only of words, but of manners, and
assert that political philosophy is their peculiar province. Whether,
therefore, this be true or not, I shall not at present consider. I
commend those who make such specious promises, and should commend
them much more, if they did not falsify and contradict themselves, by
thinking one thing, and teaching their scholars another. What then? Were
not Homer, Hesiod, Demosthenes, Herodotus, Thucydides, Isocrates, and
Lysias, the leaders of all erudition? And did not some of them
consider themselves sacred to Mercury, but others to the Muses? I think,
therefore, it is absurd for those who explain their works to despise the
gods whom they honoured.
"I do not mean (for I think it would be absurd) that they should change
their opinions for the sake of instructing youth; but I give them their
option, either not to teach what they do not approve, or, if they choose
to teach, first to persuade their
{70}
scholars that neither Homer, nor Hesiod, nor any of those whom they
expound and charge with impiety, madness, and error concerning the gods,
are really such as they represent them to be. For as they receive a
stipend, and are maintained by their works, if they can act with such
duplicity for a few drachms, they confess themselves guilty of the most
sordid avarice.
"Hitherto, indeed, many causes have prevented their resorting to the
temples; and the dangers that everywhere impended, were a plea for
concealing the most true opinions of the gods. But now, since the gods
have granted us liberty, it seems to me absurd for any to teach those
things to men which they do not approve. And if they think that those
writers whom they expound, and of whom they sit as interpreters, are
wise, let them first zealously imitate their piety towards the gods.
But if they think they have erred in their conceptions of the most
honourable natures [the gods], let them go into the churches of the
Galilæans, and there expound Matthew and Luke, by whom being persuaded
you forbid sacrifices. I wish that your ears and your tongues were (as
you express it) regenerated in those things of which I wish that myself,
and all who in thought and deed are my friends, may always be partakers.
{71}
"To masters and teachers let this be a common law. But let no youths be
prevented from resorting to whatever schools they please. It would be
as unreasonable to exclude children, who know not yet what road to
take, from the right path, as it would be to lead them by fear and with
reluctance to the religious rites of their country. And though it would
be just to cure such reluctance, like madness, even by force, yet
let all be indulged with that disease. For I think it is requisite to
instruct, and not to punish the ignorant. "
{72}
APPENDIX
LIBANIUS'S ORATION FOR THE TEMPLES*.
[The occasion of the oration was this. In the reign of Theodosius
several heathen temples, some of them very magnificent, were pulled down
and destroyed in the cities, and especially in country-places, by the
monks, with the consent and connivance, as Libanius intimates, of the
bishops, and without express order of the Emperor to that purpose. Of
this Libanius complains, and implores the Emperor's protection, that the
temples may be preserved. ]
"Having already, O Emperor, often offered advice which has been approved
by you, even when others have advised contrary things, I come to you now
upon the same design, and with the same hopes, that now especially you
will be persuaded by me. But if not, do not judge the speaker an
* From Dr.
