had been suspended near twenty years since the death of Constantius,^ was vigorously resumed, and finally accomplished, by the zeal of Theodosius. Whilst that warlike prince yet struggled with the Goths, not for the glory but for the safety of the republic, he ventured to offend a considerable party of his subjects, by some acts which might perhaps secure the protection of heaven, but which must seem rash and unseasonable in the eye of human prudence. The success of his first experiments against the pagans, encouraged the pious emperor to reiterate and enforce his edicts of proscription: the same laws which had been originally published in the provinces of the east, were applied, after the defeat of Maximus, to the whole extent of the western empire; and every victory of the orthodox Theodosius contributed to the triumph of the christian and catholic faith. He attacked superstition in her most vital part, by prohibiting the use of sacrifices, which he declared to be criminal as well as infamous; and if the terms of his edicts more strictly condemned the impious curiosity which examined the entrails of the victims, every subsequent explanation tended to involve, in the same guilt, the general practice of immolation, which essentially constituted the religion of the pagans. As the temples had been erected for the purpose of sacrifice, it was the duty of a bencvolent prince to remove from his subjects the dangerous temptation, of offending against the laws which he had enacted. A special commission was granted to Cynegius, the prætorian præfect of the east, and afterwards to the counts Jovius and Gaudentius, two officers of distinguished rank in the west; by which they were directed to shut the temples, to seize or destroy the instruments of idolatry, to abolish the privileges of the priests, and to confiscate the consecrated property for the benefit of the emperor, of the church, or of the army. Here the desolation might have stopped; and the naked edifices, which were no longer employed in the service of idolatry, might have been protected from the destructive rage of fanaticism. Many of those temples were the most splendid and beautiful monuments of Grecian architecture; and the emperor himself was interested not to deface the splendour of his own cities, or to diminish the value of his own possessions. Those stately edifices might be suffered to remain, as so many lasting trophies of the victory of Christ. In the decline of the arts, they might be usefully converted into magazines, manufactures, or places of public assembly; and perhaps, when

a Libanius (Orat. pro Templis, p. 10. Genev. 1634. published by James Godefroy, and now extremely scarce) accuses Valentinian and Valens of prohibiting sacrifices. Some partial order may have beer. issued by the eastern emperor; but the idea of any general law is con tradicted by the silence of the code, and the evidence of ecclesiastical history.

b See his laws in the Theodosian code, 1. xvi. tit. x. leg. 7-11. e Homer's sacrifices are not accompanied with any inquisition of en. trails, (see Feithius, Antiquitat. Homer. 1. i. c. 10. 16.) The Tuscans, who produced the first Haruspices, subdued both the Greeks and the Romans. (Cicero de Divinatione, ii. 23.)

d Zosimus, . iv. p. 245, 249. Theodoret, 1. v. c. 21. Idatius in Chron. Prosper. Aquitan. I. iii. c. 38. apud Baronium, Annal. Eccles. A. D. 389. No. 52. Libanius (pro Templis, p. 10.) labours to prove, that the commands of Theodosius were not direct and positive.

the walls of the temple had been sufficiently purified | by holy rites, the worship of the true Deity might be allowed to expiate the ancient guilt of idolatry. But as long as they subsisted, the pagans fondly cherished the secret hope, that an auspicious revolution, a second Julian, might again restore the altars of the gods; and the earnestness with which they addressed their unavailing prayers to the throne, increased the zeal of the christian reformers to extirpate, without mercy, the root of superstition. The laws of the emperors exhibit some symptoms of a milder disposition; but their cold and languid efforts were insufficient to stem the torrent of enthusiasm and rapine, which was conducted, or rather impelled, by the spiritual rulers of the church. In Gaul, the holy Martin, bishop of Tours, marched at the head of his faithful monks to destroy the idols, the temples, and the consecrated trees of his extensive diocese ; and, in the execution of this arduous task, the prudent reader will judge whether Martin was supported by the aid of miraculous powers, or of carnal weapons. In Syria, the divine and excellent Marcellus," as he is styled by Theodoret, a bishop animated with apostolic fervour, resolved to level with the ground the stately temples within the diocese of Apamea. His attack was resisted, by the skill and solidity with which the temple of Jupiter had been constructed. The building was seated on an eminence: on each of the four sides, the lofty roof was supported by fifteen massy columns, sixteen feet in circumference; and the large stones, of which they were composed, were firmly cemented with lead and iron. The force of the strongest and sharpest tools had been tried without effect. It was found necessary to undermine the foundations of the columns, which fell down as soon as the temporary wooden props had been consumed with fire; and the difficulties of the enterprise are described under the allegory of a black dæmon, who retarded, though he could not defeat, the operations of the christian engineers. Elated with victory, Marcellus took the field in person against the powers of darkness; a numerous troop of soldiers and gladiators marched under the episcopal banner, and he successively attacked the villages and country temples of the diocese of Apamea. Whenever any resistance or danger was apprehended, the champion of the faith, whose lameness would not allow him either to fight or fly, placed himself at a convenient distance, beyond the reach of darts. But this prudence was the occasion of his death: he was surprised and

e Cod. Theodos, 1. xvi. tit. x. leg. 8. 18. There is room to believe, that this temple of Edessa, which Theodosius wished to save for civil uses, was soon afterwards a heap of ruins. (Libanius pro Templis, p. 26, 27. and Godefroy's notes, p. 59.)

f See this curious oration of Libanius pro Templis, pronounced, or rather composed, about the year 390. I have consulted, with advantage, Dr. Lardner's version and remarks. (Heathen Testimonies, vol. iv. p. 135-163.)

g See the Life of Martin, by Sulpicius Severus, c. 9-14. The saint once mistook (as Don Quixote might have done) a harmless funeral for an idolatrous procession, and imprudently committed a miracle. h Compare Sozomen (1. vii. c. 15.) with Theodoret, (1. v. c. 21.) Between them, they relate the crusade and death of Marcellus.

fictitious story, than to support a practical fraud. The colossal statue of Serapis was involved in the ruin of his temple and religion. A great number of plates of different metals, artificially joined together, composed the majestic figure of the deity, who touched on either side the walls of the sanctuary. The aspect of Serapis, his sitting posture, and the sceptre which he bore in his left hand, were extremely similar to the ordinary representations of Jupiter. He was distinguished from Jupiter by the basket, or bushel, which was placed on his head; and by the emblematic monster, which he held in his right hand: the head and body of a serpent branching into three tails, which were again terminated by the triple heads of a dog, a lion, and a wolf. It was confidently affirmed, that if any impious hand should dare to violate the majesty of the god, the heavens and the earth would instantly return to their original chaos. An intrepid soldier, animated by zeal, and armed with a weighty battleaxe, ascended the ladder; and even the christian multitude expected, with some anxiety, the event of the combat. He aimed a vigorous stroke against the cheek of Serapis; the cheek fell to the ground; the thunder was still silent, and both the heavens and the earth continued to preserve their accustomed order and tranquillity. The victorious soldier re

fortress, of Serapis; repelled the besiegers by daring | reflection, that it is much less difficult to invent a sallies, and a resolute defence; and, by the inhuman cruelties which they exercised on their christian prisoners, obtained the last consolation of despair. The efforts of the prudent magistrate were usefully exerted for the establishment of a truce, till the answer of Theodosius should determine the fate of Serapis. The two parties assembled, without arms, in the principal square; and the imperial rescript was publicly read. But when a sentence of destruction against the idols of Alexandria was pronounced, the christians set up a shout of joy and exultation, whilst the unfortunate pagans, whose fury had given way to consternation, retired with hasty and silent steps, and cluded, by their flight or obscurity, the resentment of their enemies. Theophilus proceeded to demolish the temple of Serapis, without any other difficulties, than those which he found in the weight and solidity of the materials; but these obstacles proved so insuperable, that he was obliged to leave the foundations; and to content himself with reducing the edifice itself to a heap of rubbish, a part of which was soon afterwards cleared away, to make room for a church, erected in honour of the christian martyrs. The valuable library of Alexandria was pillaged or destroyed; and near twenty years afterwards, the appearance of the empty shelves excited the regret and indignation of every spectator, whose mind was not totally dark-peated his blows: the huge idol was overthrown, ened by religious prejudice. The compositions of ancient genius, so many of which have irretrievably perished, might surely have been excepted from the wreck of idolatry, for the amusement and instruction of succeeding ages; and either the zeal or the avarice of the archbishop2 might have been satiated with the rich spoils, which were the reward of his victory. While the images and vases of gold and silver were carefully melted, and those of a less valuable metal were contemptuously broken, and cast into the streets, Theophilus laboured to expose the frauds and vices of the ministers of the idols : their dexterity in the management of the loadstone; their secret methods of introducing a human actor into a hollow statue; and their scandalous abuse of the confidence of devout husbands, and unsuspecting females. Charges like these may seem to deserve some degree of credit, as they are not repugnant to the crafty and interested spirit of superstition. But the same spirit is equally prone to the base practice of insulting and calumniating a fallen enemy; and our belief is naturally checked by the

Nos vidimus armaria librorum, quibus direptis, exinanita ea a nostris hominibus, nostrfs temporibus memorant. Orosius. 1. vi. c. 15. p. 421. edit. Havercamp. Though a bigot, and a controversial writer, Orosius seems to blush.

a Eunapius, in the Lives of Antoninus and Edesins, execrates the sacrilegious rapine of Theophilus. Tillemont (Mem. Eccles. tom. xiii. p. 453.) quotes an epistle of Isidore of Pelusium, which reproaches the primate with the idolatrous worship of gold, the auri sacra fames.

b Rufinus names the priest of Saturn, who, in the character of the god, familiarly conversed with many pious ladies of quality; till he betrayed himself, in a moment of transport, when he could not disguise the tone of his voice. The authentic and impartial narrative of Eschines, (see Bayle, Dictionnaire Critique, SCAMANDRE,) and the adventure of Mundus, (Joseph. Antiquitat. Judaic. I. xviii. c. 3. p. 877. edit. Havercamp.) may prove that such amorous frauds have been practised with success.

and broken in pieces; and the limbs of Serapis were ignominiously dragged through the streets of Alexandria. His mangled carcass was burnt in the amphitheatre, amidst the shouts of the populace; and many persons attributed their conversion to this discovery of the impotence of their tutelar deity. The popular modes of religion, that propose any visible and material objects of worship, have the advantage of adapting and familiarizing themselves to the senses of mankind: but this advantage is counterbalanced by the various and inevitable accidents to which the faith of the idolater is exposed. It is scarcely possible, that, in every disposition of mind, he should preserve his implicit reverence for the idols, or the relics, which the naked eye, and the profane hand, are unable to distinguish from the most common productions of art, or nature; and if, in the hour of danger, their secret and miraculous virtue does not operate for their own preservation, he scorns the vain apologies of his priests, and justly derides the object, and the folly, of his superstitious attachment. After the fall of Serapis,

c See the images of Serapis, in Montfaucon (tom. ii. p. 297.) but the description of Macrobius, (Saturnal. I. i. c. 20.) is much more picturesque and satisfactory.

d Sed fortes tremuere manus, motique verendâ
Majestate loci, si robora sacra ferirent

In sua credebant redituras membra secures.
(Lucan. iii. 429.) "Is it true (said Augustus to a veteran of Italy,
at whose house he supped,) that the man, who gave the first blow to
the golden statue of Anaitis, was instantly deprived of his eyes, and of
his life?"-" I was that man, (replied the clear-sighted veteran,) and
you now sup on one of the legs of the goddess." (Plin. Hist. Natur.
xxxiii. 24.)

e The history of the Reformation affords frequent examples of the sudden change from superstition to contempt.

oppressed,

some hopes were still entertained by the pagans, | lands, frankincense, and libations of wine, are that the Nile would refuse his annual supply to the specially enumerated and condemned; and the impious masters of Egypt; and the extraordinary harmless claims of the domestic genius, of the delay of the inundation seemed to announce the household gods, are included in this rigorous prodispleasure of the river-god. But this delay was scription. The use of any of these profane and soon compensated by the rapid swell of the waters. illegal ceremonies, subjects the offender to the forThey suddenly rose to such an unusual height, as to feiture of the house, or estate, where they have comfort the discontented party with the pleasing been performed; and if he has artfully chosen the expectation of a deluge; till the peaceful river property of another for the scene of his impiety, he again subsided to the well-known and fertilizing is compelled to discharge, without delay, a heavy level of sixteen cubits, or about thirty English feet. fine of twenty-five pounds of gold, or more than The temples of the Roman empire one thousand pounds sterling. A fine, not less conThe pagan reli. gion is prohibit were deserted, or destroyed; but the siderable, is imposed on the connivance of the ed, A. D. 390; ingenious superstition of the pagans secret enemies of religion, who shall neglect the still attempted to elude the laws of Theodosius, by duty of their respective stations, either to reveal, which all sacrifices had been severely prohibited. or to punish, the guilt of idolatry. Such was the The inhabitants of the country, whose conduct was persecuting spirit of the laws of Theodosius, which less exposed to the eye of malicious curiosity, dis- were repeatedly enforced by his sons and grandsons, guised their religious, under the appearance of con- with the loud and unanimous applause of the chrisvivial, meetings. On the days of solemn festivals, tian world. they assembled in great numbers under the spreading shade of some consecrated trees; sheep and oxen were slaughtered and roasted; and this rural entertainment was sanctified by the use of incense, and by the hymns, which were sung in honour of the gods. But it was alleged, that, as no part of the animal was made a burnt-offering, as no altar was provided to receive the blood, and as the previous oblation of salt cakes, and the concluding ceremony of libations, were carefully omitted, these festal meetings did not involve the guests in the guilt, or penalty, of an illegal sacrifice,s Whatever might be the truth of the facts, or the merit of the distinction, these vain pretences were swept away by the last edict of Theodosius; which inflicted a deadly wound on the superstition of the pagans. This prohibitory law is expressed in the most absolute and comprehensive terms. "It is our will and pleasure," says the emperor, "that none of our subjects, whether magistrates or private citizens, however exalted or however humble may be their rank and condition, shall presume, in any city, or in any place, to worship an inanimate idol, by the sacrifice of a guiltless victim." The act of sacrificing, and the practice of divination by the entrails of the victim, are declared (without any regard to the object of the inquiry) a crime of high-treason against the state; which can be expiated only by the death of the guilty. The rites of pagan superstition, which might seem less bloody and atrocious, are abolished, as highly injurious to the truth and honour of religion; luminaries, garf Sozomen, 1. vii. c. 20. I have supplied the measure. The same standard, of the inundation, and consequently of the cubit, has uniformly subsisted since the time of Herodotus. See Freret, in the Mem. de l'Academie des Inscriptions, tom. xvi. p. 344-353. Greaves's Miscellaneous Works, vol. i. p. 233. The Egyptian cubit is about twentytwo inches of the English measure.

g Libanius (pro Templis, p. 15, 16, 17.) pleads their cause with gentle and insinuating rhetoric. From the earliest age, such feasts had eu. livened the country; and those of Bacchus (Georgic. ii. 380,) had produced the theatre of Athens. See Godefroy, ad loc. Liban. and Codex Theodos. tom. vi. p. 284.

h Honorius tolerated these rustic festivals, (A. D. 399.) Absque ullo sacrificio, atque ullâ superstitione damnabili." But nine years afterwards he found it necessary to reiterate and enforce the same pro. viso. (Codex Theodos. I. xvi. tit. x. leg. 17. 19.)

In the cruel reigns of Decius and Diocletian, christianity had been proscribed, as a revolt from the ancient and hereditary religion of the empire; and the unjust suspicions which were entertained of a dark and dangerous faction, were, in some measure, countenanced by the inseparable union, and rapid conquests, of the catholic church. But the same excuses of fear and ignorance cannot be applied to the christian emperors, who violated the precepts of humanity and of the gospel. The experience of ages had betrayed the weakness, as well as folly, of paganism; the light of reason and of faith had already exposed, to the greatest part of mankind, the vanity of idols; and the declining sect, which still adhered to their worship, might have been permitted to enjoy, in peace and obscurity, the religious customs of their ancestors. Had the pagans been animated by the undaunted zeal, which possessed the minds of the primitive believers, the triumph of the church-must have been stained with blood; and the martyrs of Jupiter and Apollo might have embraced the glorious opportunity of devoting their lives and fortunes at the foot of their altars. But such obstinate zeal was not congenial to the loose and careless temper of polytheism. The violent and repeated strokes of the orthodox princes, were broken by the soft and yielding substance against which they were directed; and the ready obedience of the pagans protected them from the pains and penalties of the Theodosian code. Instead of asserting, that the

i Cod. Theodos. 1. xvi. tit. x. leg. 12. Jortin (Remarks on Eccles. H story, vol. iv. p. 134.) censures, with becoming asperity, the style and sentiments of this intolerant law.

tists.

Such a charge should not be lightly made; but it may surely be justified by the authority of St. Augustin, who thus addresses the Dona"Quis nostram, quis vestrum non laudat leges ab imperatoribus datas adversus sacrificia paganorum? Et certe longe ibi poena severior constituta est; illius quippe impietatis capitale supplicium est." Epist. xciii. No. 10. quoted by Le Clerc, (Bibliotheque Choisie, tom. viii. p. 277.) who adds some judicious reflections on the intolerance of the victorious christians.

1 Orosius, l. vii. c. 28. p. 537. Augustin (Enarrat. in Psalm cxl. apud Lardner, Heathen Testimonies, vol. iv. p. 458.) insults their cowardice. "Quis eorum comprehensus est in sacrificio (cum his legibus ista prohiberentur) et non negavit?"