No More Learning

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enemy to your interests, considering, beside other things, the great
honour* which you have conferred upon me, and that it is not likely that
he who is under so great obligations should not love his benefactor.
And, for that very reason, I think it my duty to advise, where I
apprehend I have somewhat to offer which may be of advantage; for I have
no other way of showing my gratitude to the Emperor but by orations, and
the counsel delivered in them.

"I shall, indeed, appear to many to undertake a matter full of danger
in pleading with you for the temples, that they may suffer no injury, as
they now do. But they who have such apprehensions seem to me to be very
ignorant of your true character. For I esteem it the part of an angry
and severe disposition, for any one to resent the proposal of counsel
which he does not approve of: but the part of a mild and gentle and
equitable disposition, such as yours is, barely to reject counsel not
approved of. For when it is in the power of him to whom the address is
made to embrace any counsel or not, it is not reasonable to refuse a
hearing which can do no harm; nor yet to resent and punish the proposal
of counsel, if it appear contrary to his own judgment;

* The office of Præfectus Prætorio.

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when the only thing that induced the adviser to mention it, was a
persuasion of its usefulness.

"I entreat you, therefore, O Emperor, to turn your countenance to me
while I am speaking, and not to cast your eyes upon those who in many
things aim to molest both you and me; forasmuch as oftentimes a look is
of greater effect than all the force of truth. I would further insist,
that they ought to permit me to deliver my discourse quietly and without

interruption; and then, afterwards, they may do their best to confute us
by what they have to say. [Here is a small breach in the Oration. But
he seems to have begun his argument with an account of the origin of
temples, that they were first of all erected in country places. ] Men
then having at first secured themselves in dens and cottages, and having
there experienced the protection of the gods, they soon perceived how
beneficial to mankind their favour must be: they therefore, as may be
sup-, posed, erected to them statues and temples, such as they could
in those early times. And when they began to build cities, upon the
increase of arts and sciences, there were many temples on the sides of
mountains and in plains: and in every city [as they built it] next to
the walls were temples and sacred edifices raised, as the beginning of
the rest of the body. For from such governors they expected the

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greatest security: and, if you survey the whole Roman empire, you
will find this to be the case every where. For in the city next to the
greatest * there are still some temples**, though they are deprived
of their honours; a few indeed out of many, but yet it is not quite
destitute.
And with the aid of these gods the Romans fought and
conquered their enemies; and having conquered them, they improved their
condition, and made them happier than they were before their defeat;
lessening their fears and making them partners in the privileges of
the commonwealth. And when I was a child, he*** led the Gallic army
overthrew him that had affronted him; they having first prayed to the
gods for success before they engaged. But having prevailed over him who
at that time gave prosperity to the cities, judging it for his advantage
to have another deity, for the building of the city which he then
designed he made use of the sacred money, but made no alteration in the
legal worship. The temples indeed were impoverished, but the rites
were still performed there. But when the empire came to his son****, or
rather the form of empire, for the government was really in the hands of
others, who

* He means Constantinople.

** He alludes to the ancient temples of Byzantium.

*** Constantine.

**** Constantius.

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from the beginning had been his masters, and to whom he vouchsafed equal
power with himself: he therefore being governed by them, even when he
was Emperor, was led into many wrong actions, and among others to forbid
sacrifices. These his cousin*, possessed of every virtue, restored: what
he did otherwise, or intended to do, I omit at present. After his death
in Persia, the liberty of sacrificing remained for some time: but at
the instigation of some innovators, sacrifices were forbidden by the
two brothers**, but not incense;--which state of things your law has
ratified. So that we have not more reason to be uneasy for what is
denied us, than to be thankful for what is allowed. You, therefore, have
not ordered the temples to be shut up, nor forbidden any to frequent
them: nor have you driven from the temples or the altars, fire or
frankincense, or other honours of incense. But those black-garbed
people***, who eat more than elephants, and demand a large quantity of
liquor from the people who send them drink for their chantings, but who
hide their luxury by their pale artificial countenances,--these men, O
Emperor, even whilst your law is in force, run to the temples, bringing
with them wood, and stones, and iron, and

* Julian.

**Valentinian and Valens.

*** The monks.