No More Learning

But
when the same Christians had firmly established their religion, it
appeared more rational to them, after destroying the altars and statues
of the gods, to preserve the temples, and by purifying them, to make
them serviceable for the worship of the true God. The same Christians
also, not only discontinued to break the statues and images of the
gods, but they took the choicest of them, that were the work of the most
celebrated artists, and set them up in public places to ornament their
cities, as well as to recall to the memory of those who beheld them, how
gross

{vii}

the blindness* of their ancestors had been, and how powerful the grace
that had delivered them from it. "

The Marquis d'Argens further observes: "It were to be wished, that
Father Petau, having so judiciously considered the works of Julian, had
formed an equally correct idea of the person of that Emperor. I cannot
discover through what caprice he takes it amiss, that a certain learned
Professor** has praised the civil virtues of Julian, and condemned the
evidently false calumnies that almost all the ecclesiastical authors
have lavished upon him; and amongst the rest Gregory and Cyril, who
to the good arguments they have adduced against the false reasoning of
Julian, have added insults which ought never to have been used by any
defender of truth. They have cruelly

* The Heathens would here reply to Father Petau. Which is
the greater blindness of the two,-- ours, in worshipping the
images of deiform processions from the ineffable principle
of things, and who are eternally united to him; or that of
the Papists, in worshipping the images of worthless men

** Monsieur de la Bletric.

{viii}

calumniated this Emperor to favour _their good cause_, and confounded
the just, wise, clement, and most courageous prince, with the Pagan
philosopher and theologian; when they ought simply to have refuted him
with argument, in no case with insult, and still less with calumnies so
evidently false, that during fourteen centuries, in which they have
been so often repeated, they have never been accredited, nor enabled to
assume even an air of truth. "

A wise Christian philosopher, La Mothe, Le Vayer, in reflecting on
the great virtues with which Julian was endowed, on the contempt he
manifested for death, on the firmness with which he consoled those who
wept around him, and on his last conversation with Maximus and Priscus
on the immortality of the soul, says, "that after such testimonies of
a virtue, to which _nothing appears to be wanting but the faith to give
its professor a place amongst the blessed_*, we have cause to wonder
that

* According to this _wise Christian philosopher_ therefore,
not only all the confessedly wise and virtuous

Heathens that lived posterior, but those also who lived anterior to the
promulgation of the Christian religion, will have no place hereafter
among the blessed.

{ix}

Cyril should have tried to make us believe, that Julian was a mean and
cowardly prince*. Those who judge of men that lived in former ages by
those who have lived in more recent times, may feel little surprise at
the proceedings of Cyril. It has rarely happened that long animosity and
abuse have not been introduced into religious controversies. "

After what has been above said of Julian, I deem it necessary to
observe, that Father Petau is egregiously mistaken in supposing that
Cyril has preserved the whole of that Emperor's arguments against the
Christians: and the Marquis D'Argêns is also mistaken when he says, that
"the passages of Julian's text which are

* This is by no means wonderful in Cyril, when we consider
that he is, with the strongest reason, suspected of being
the cause of the murder of Hypatia, who was one of the
brightest ornaments of the Alexandrian school, and who was
not only a prodigy of learning, but also a paragon of
beauty.

{x}

abridged or omitted, aire very few. " For Hieronymus in Epist. 83.
_Ad
Magnum Oratorem Romanum_, testifies that this work consisted of seven
books; three of which only Cyril attempted to confute, as is evident
from his own words, [--Greek--] "Julian wrote three books against the
holy Evangelists. " But as Fabricius observes, (in Biblioth. Græc. tom.
vii. p. 89. ) in the other four books, he appears to have attacked the
remaining books of the Scriptures, i. e. the books of the Old Testament.

With respect, however, to the three books which Cyril has endeavoured to
confute, it appears to me, that he has only selected such parts of these
books as he thought he could most easily answer. For that he has not
given even the substance of these three books, is evident from the
words of Julian himself, as recorded by Cyril. For Julian, after certain
invectives both against Christ and John, says, "These things, therefore,
we shall shortly discuss, when we come particularly to consider

{xi}

the monstrous deeds and fraudulent machinations of the Evangelists*. "
There is no particular discussion however of these in any part of the
extracts preserved by Cyril.

That the work, indeed, of Julian against the Christians was of
considerable extent, is evident from the testimony of his contemporary,
Libanius; who, in his admirable funeral oration on this most
extraordinary man, has the following remarkable passage: "But when the
winter had extended the nights, Julian, besides many other beautiful
works, attacked the books which make a man of Palestine to be a God, and
the son of God; and in _a long contest_, and with strenuous arguments,
evinced that what is said in these writings is ridiculous and nugatory.
And in the execution of this work he appears to have excelled in wisdom
the Tyrian old man.