Chapter XII.--Of Maris Bishop of Chalcedon; Julian forbids Christians from entering Literary Pursuits.
About this time, Maris bishop of Chalcedon in Bithynia being led by the hand into the emperor's presence,--for on account of extreme old age he had a disease in his eyes termed cataract,'--severely rebuked his impiety, apostasy, and atheism. Julian answered his reproaches by loading him with contumelious epithets: and he defended himself by words calling him blind.' You blind old fool,' said he, this Galilæan God of yours will never cure you.' For he was accustomed to term Christ the Galilæan,' [517] and Christians Galilæans. Maris with still greater boldness replied, I thank God for bereaving me of my sight, that I might not behold the face of one who has fallen into such awful impiety.' The emperor suffered this to pass without farther notice at that time; but he afterwards had his revenge. Observing that those who suffered martyrdom under the reign of Diocletian were greatly honored by the Christians, and knowing that many among them were eagerly desirous of becoming martyrs, he determined to wreak his vengeance upon them in some other way. Abstaining therefore from the excessive cruelties which had been practiced under Diocletian; he did not however altogether abstain from persecution (for any measures adopted to disquiet and molest I regard as persecution). This then was the plan he pursued: he enacted a law [518] by which Christians were excluded from the cultivation of literature; lest,' said he, when they have sharpened their tongue, they should be able the more readily to meet the arguments of the heathen.'
[517] Cf. John i. 46, and Acts ii. 7. Later the word was used by the heathen also, contemptuously, as a term of reproach.
[518] Chap. 16.
Chapter XIII.--Of the Outrages committed by the Pagans against the Christians.
He moreover interdicted such as would not abjure Christianity, and offer sacrifice to idols, from holding any office at court: nor would he allow Christians to be governors of provinces; for,' said he, their law forbids them to use the sword against offenders worthy of capital punishment.' [519] He also induced many to sacrifice, partly by flatteries, and partly by gifts. Immediately, as if tried in a furnace, it at once became evident to all, who were the real Christians, and who were merely nominal ones. Such as were Christians in integrity of heart, very readily resigned their commission, [520] choosing to endure anything rather than deny Christ. Of this number were Jovian, Valentinian, and Valens, each of whom afterwards became emperor. But others of unsound principles, who preferred the riches and honor of this world to the true felicity, sacrificed without hesitation. Of these was Ecebolius, a sophist [521] of Constantinople who, accommodating himself to the dispositions of the emperors, pretended in the reign of Constantius to be an ardent Christian; while in Julian's time he appeared an equally vigorous pagan: and after Julian's death, he again made a profession of Christianity. For he prostrated himself before the church doors, and called out, Trample on me, for I am as salt that has lost its savor.' Of so fickle and inconstant a character was this person, throughout the whole period of his history. About this time the emperor wishing to make reprisals on the Persians, for the frequent incursions they had made on the Roman territories in the reign of Constantius, marched with great expedition through Asia into the East. But as he well knew what a train of calamities attend a war, and what immense resources are needful to carry it on successfully and that without it cannot be carried on, he craftily devised a plan for collecting money by extorting it from the Christians. On all those who refused to sacrifice he imposed a heavy fine, which was exacted with great rigor from such as were true Christians, every one being compelled to pay in proportion to what he possessed. By these unjust means the emperor soon amassed immense wealth; for this law was put in execution, both where Julian was personally present, and where he was not. The pagans at the same time assailed the Christians; and there was a great concourse of those who styled themselves philosophers.' They then proceeded to institute certain abominable mysteries; [522] and sacrificing pure children both male and female, they inspected their entrails, and even tasted their flesh. These infamous rites were practiced in other cities, but more particularly at Athens and Alexandria; in which latter place, a calumnious accusation was made against Athanasius the bishop, the emperor being assured that he was intent on desolating not that city only, but all Egypt, and that nothing but his expulsion out of the country could save it. The governor of Alexandria was therefore instructed by an imperial edict to apprehend him.
[519] Based, probably, on Matt. xxvi. 52, and John xviii. 11.
[520] zonen apetithento ; literally, put off their girdle,' as the badge of office.
[521] The term was used first by traveling teachers of rhetoric at the time of the philosopher Socrates as descriptive of their profession; and although it later acquired an unfavorable significance, it continued to be used also as a professional name given to teachers of rhetoric, as here.
[522] Cf. Tertull. Apol. IX. In the bosom of Africa infants were publicly sacrificed to Saturn, even to the days of a proconsul under Tiberius,' &c.