* See Barker's Parriana, vol. ii. p. 48.
to see accomplished2; for as he is not a divine, he has not attempted in his Notes to confute Celsus, but has confined himself solely3 to an illustration of his meaning, by a citation4 of parallel passages in other ancient authors.
As the answer, however, of Origen to the arguments of Celsus is very futile5 and inefficient6, it would be admirable to see some one of the learned divines with which the church at present abounds7, leap into the arena8, and by vanquishing9 Celsus, prove that the Christian10 religion is peculiarly adapted to the present times, and to the interest of the priests by whom it is professed11 and disseminated12.
The Marquis D'Argens published a translation in French, accompanied by the Greek text, of the arguments of the Emperor Julian against the Christians13; and as an apology for the present work, I subjoin the following translation of a part of his preliminary discourse14, in which he defends that publication.
"It may be that certain half-witted gentleman
[v]
may reproach me for having brought forward a work composed in former times against the Christians, in the vulgar tongue. To such I might at once simply reply, that the work was preserved by a Father of the Church; but I will go further, and tell them with Father Petau, who gave a Greek edition of the works of Julian, that if those who condemn15 the authors that have published these works, will temper the ardour of their zeal16 with reason and judgement, they will think differently, and will distinguish between the good use that may be made of the book, and the bad intentions of the writer.
"Father Petau also judiciously17 remarks, that if the times were not gone by when d?mons took the advantage of idolatry to seduce18 mankind, it would be prudent19 not to afford any aid, or give the benefit of any invective20 against Jesus, or the Christian religion to the organs of those d?mons; but since by the blessing21 of God and the help of the cross, which have brought about our salvation22, the monstrous23 dogmas of Paganism are buried in oblivion,
[vi]
we have nothing to fear from that pest; there is no weighty reason for our rising up against the monuments of Pagan aberration24 that now remain, and totally destroying them. On the contrary, the same Father Petau says, that it is better to treat them as the ancient Christians treated the images and temples of the gods. At first, in the provinces in which they were in power, they razed25 them to the very foundations, that nothing might be visible to posterity26 that could perpetuate27 impiety28, or the sight of which could recall mankind to an abominable29 worship. 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 celebrated30 artists, and set them up in public places to ornament31 their cities, as well as to recall to the memory of those who beheld32 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 virtues34 of Julian, and condemned35 the evidently false calumnies36 that almost all the ecclesiastical authors have lavished37 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 defender38 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
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]
calumniated40 this Emperor to favour their good cause, and confounded the just, wise, clement41, and most courageous42 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 accredited43, 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 immortality44 of the soul, says, "that after such testimonies45 of a virtue33, 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,
Heathens that lived posterior, but those also who lived anterior47 to the promulgation48 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 proceedings49 of Cyril. It has rarely happened that long animosity and abuse have not been introduced into religious controversies50."
After what has been above said of Julian, I deem it necessary to observe, that Father Petau is egregiously51 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
beauty.
[x]
abridged55 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. Gr?c. tom. vii. p. 89.) in the other four books, he appears to have attacked the remaining books of the Scriptures56, i. e. the books of the Old Testament57.
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 testimony58 of his contemporary, Libanius; who, in his admirable funeral oration59 on this most extraordinary man, has the following remarkable60 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 strenuous61 arguments, evinced that what is said in these writings is ridiculous and nugatory62. And in the execution of this work he appears to have excelled in wisdom the Tyrian old man.**
* [—Greek—]
** viz. Porphyry, who was of Tyre, and who, as is well
known, wrote a work against the Christians, which was
publicly burnt by order of the Emperor Constantine.
[xii]
In asserting this however, may the Tyrian be propitious63 to me, and benevolently64 receive what I have said, he having been vanquished65 by his son*."
With respect to Celsus, the author of the following Fragments, he lived in the time of the Emperor Adrian. and was, if Origen may be credited, an Epicurean philosopher. That he might indeed, at some former period of his life, have been an Epicurean maybe admitted; but it would be highly absurd to suppose that he was so when he wrote this invective against the Christians; for the arguments which he mostly employs show that he was well skilled m the philosophy of Plato: and to suppose, as Origen does, that he availed himself of arguments in
* [—Greek—]
[xiii]
which he did not believe, and consequently conceived to be erroneous, in order to confute doctrines66 which he was persuaded are false, would be to make him, instead of a philosopher, a fool. As to Origen, though he abandoned philosophy for Christianity, he was considered as heterodox by many of the Christian sect67. Hence, with some of the Catholics, his future salvation became a matter of doubt*; and this induced the celebrated Johannes Picus Mirandulanus, in the last of his Theological conclusions according to his own opinion, to say: "Rationabilius est credere Uriginem esse salvum, quam credere ipsum esse damnatum," i. e. It is more reasonable to believe that Origen is saved, than that he is damned.
I shall conclude this Introduction with the following extract.
* 'In Prato Spiritual!, c. 26, quod citatur, à VIL Synodo,
et à Johanne Diacono, lib. ii. c. 45. vitas B. Gregorii
narratur fevelatio, qua Origines viras est in Gehenna ignis
cum Alio et Netftorio."*—Fobric. BMiotk Grate torn. v. p.
216
[xiv]
"It will be of great use for a divine to be acquainted with the arts, knavery69, and fraud of the Roman inquisitor, in purging70, correcting, or rather corrupting71 authors in all arts and faculties72. For this purpose we may consult the Index Expurgatorius. By considering this Index, we come to know the best editions of many good books.
"1st. The best books; that is, those that are condemned.
"2nd. The best editions; viz. those that are dated before the Index, and consequently not altered.
"3rd. The Index is a good common place book, to point out who has written well against the Church, p. 70.
"Ockam is damned in the Index, and therefore we may be sure he was guilty of telling some great truth, p. 41.*"
* The Bishop's rule is as good for one church as for
another, and every church has its Index.
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1 partially | |
adv.部分地,从某些方面讲 | |
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2 accomplished | |
adj.有才艺的;有造诣的;达到了的 | |
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3 solely | |
adv.仅仅,唯一地 | |
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4 citation | |
n.引用,引证,引用文;传票 | |
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5 futile | |
adj.无效的,无用的,无希望的 | |
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6 inefficient | |
adj.效率低的,无效的 | |
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7 abounds | |
v.大量存在,充满,富于( abound的第三人称单数 ) | |
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8 arena | |
n.竞技场,运动场所;竞争场所,舞台 | |
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9 vanquishing | |
v.征服( vanquish的现在分词 );战胜;克服;抑制 | |
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10 Christian | |
adj.基督教徒的;n.基督教徒 | |
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11 professed | |
公开声称的,伪称的,已立誓信教的 | |
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12 disseminated | |
散布,传播( disseminate的过去式和过去分词 ) | |
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13 Christians | |
n.基督教徒( Christian的名词复数 ) | |
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14 discourse | |
n.论文,演说;谈话;话语;vi.讲述,著述 | |
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15 condemn | |
vt.谴责,指责;宣判(罪犯),判刑 | |
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16 zeal | |
n.热心,热情,热忱 | |
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17 judiciously | |
adv.明断地,明智而审慎地 | |
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18 seduce | |
vt.勾引,诱奸,诱惑,引诱 | |
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19 prudent | |
adj.谨慎的,有远见的,精打细算的 | |
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20 invective | |
n.痛骂,恶意抨击 | |
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21 blessing | |
n.祈神赐福;祷告;祝福,祝愿 | |
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22 salvation | |
n.(尤指基督)救世,超度,拯救,解困 | |
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23 monstrous | |
adj.巨大的;恐怖的;可耻的,丢脸的 | |
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24 aberration | |
n.离开正路,脱离常规,色差 | |
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25 razed | |
v.彻底摧毁,将…夷为平地( raze的过去式和过去分词 ) | |
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26 posterity | |
n.后裔,子孙,后代 | |
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27 perpetuate | |
v.使永存,使永记不忘 | |
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28 impiety | |
n.不敬;不孝 | |
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29 abominable | |
adj.可厌的,令人憎恶的 | |
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30 celebrated | |
adj.有名的,声誉卓著的 | |
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31 ornament | |
v.装饰,美化;n.装饰,装饰物 | |
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32 beheld | |
v.看,注视( behold的过去式和过去分词 );瞧;看呀;(叙述中用于引出某人意外的出现)哎哟 | |
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33 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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34 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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35 condemned | |
adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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36 calumnies | |
n.诬蔑,诽谤,中伤(的话)( calumny的名词复数 ) | |
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37 lavished | |
v.过分给予,滥施( lavish的过去式和过去分词 ) | |
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38 defender | |
n.保卫者,拥护者,辩护人 | |
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39 ineffable | |
adj.无法表达的,不可言喻的 | |
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40 calumniated | |
v.诽谤,中伤( calumniate的过去式和过去分词 ) | |
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41 clement | |
adj.仁慈的;温和的 | |
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42 courageous | |
adj.勇敢的,有胆量的 | |
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43 accredited | |
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44 immortality | |
n.不死,不朽 | |
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45 testimonies | |
(法庭上证人的)证词( testimony的名词复数 ); 证明,证据 | |
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46 virtuous | |
adj.有品德的,善良的,贞洁的,有效力的 | |
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47 anterior | |
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48 promulgation | |
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49 proceedings | |
n.进程,过程,议程;诉讼(程序);公报 | |
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50 controversies | |
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51 egregiously | |
adv.过份地,卓越地 | |
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52 ornaments | |
n.装饰( ornament的名词复数 );点缀;装饰品;首饰v.装饰,点缀,美化( ornament的第三人称单数 ) | |
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53 prodigy | |
n.惊人的事物,奇迹,神童,天才,预兆 | |
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54 paragon | |
n.模范,典型 | |
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55 abridged | |
削减的,删节的 | |
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56 scriptures | |
经文,圣典( scripture的名词复数 ); 经典 | |
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57 testament | |
n.遗嘱;证明 | |
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58 testimony | |
n.证词;见证,证明 | |
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59 oration | |
n.演说,致辞,叙述法 | |
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60 remarkable | |
adj.显著的,异常的,非凡的,值得注意的 | |
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61 strenuous | |
adj.奋发的,使劲的;紧张的;热烈的,狂热的 | |
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62 nugatory | |
adj.琐碎的,无价值的 | |
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63 propitious | |
adj.吉利的;顺利的 | |
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64 benevolently | |
adv.仁慈地,行善地 | |
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65 vanquished | |
v.征服( vanquish的过去式和过去分词 );战胜;克服;抑制 | |
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66 doctrines | |
n.教条( doctrine的名词复数 );教义;学说;(政府政策的)正式声明 | |
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67 sect | |
n.派别,宗教,学派,派系 | |
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68 bishop | |
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69 knavery | |
n.恶行,欺诈的行为 | |
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70 purging | |
清洗; 清除; 净化; 洗炉 | |
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71 corrupting | |
(使)败坏( corrupt的现在分词 ); (使)腐化; 引起(计算机文件等的)错误; 破坏 | |
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72 faculties | |
n.能力( faculty的名词复数 );全体教职员;技巧;院 | |
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