Part 42 (1/2)

This law appears again in the _Cod. Just._, I, 13, 3, for it appears to have been necessary even as late as the sixth century to prevent unauthorized destructions of temples which were in the cities and might be fairly regarded as ornaments to the city.

We prohibit sacrifices yet so that we wish that the ornaments of public works to be preserved. And that those who attempt to overthrow them may not flatter themselves that it is with some authority, if any rescript or, perchance, law is alleged, let these doc.u.ments be taken from their hands and referred to our knowledge.

XVI, 10, 21; A. D. 416.

Those who are polluted by the error or crime of pagan rites are not to be admitted to the army nor to receive the distinction and honor of administrator or judge.

XVI, 10, 23; A. D. 423.

Although the pagans that remain ought to be subjected to capital punishment if at any time they are detected in the abominable sacrifices of demons, let exile and confiscation of goods be their punishment.

XVI, 10, 24; A. D. 423. (Retained in _Cod. Just._, I, 11, 16.)

The Manichans and those who are called Pepyzit [Montanists] and also those who by this one opinion are worse than all heretics, in that they dissent from all as to the venerable day of the Easter festival, we subject to the same punishment, viz.: confiscation of goods and exile, if they persist in the same unreason. But this we especially demand of Christians, both those who are really such and those who are called such, that they presume not, by an abuse of religion, to lay hands upon the Jews and pagans who live peaceably and who attempt nothing riotous or contrary to the laws. For if they should do violence to them living securely and take away their goods, let them be compelled to restore not merely what they have taken away but threefold and fourfold. Let the rectors of provinces, officials, and provincials know that if they permit these things to be done, they themselves will be punished, as well as those who do them.

(_b_) Theodoret, _Hist. Ec._, V, 29. (MSG, 82:1256.)

The destruction of temples.

The following pa.s.sage is ill.u.s.trative of the temper of those who took part in the destruction of heathen sanctuaries. The imperial edicts for these acts were obtained in 399. Chrysostom, the leader in the movement, fairly represents the best thought and temper of the Church.

On receiving information that Phnicia was still suffering from the madness of the demons rites, he [John Chrysostom] got together some monks fired with divine zeal and despatched them, armed with imperial edicts, against the idols shrines. He did not draw from the imperial treasury the money to pay the craftsmen and their a.s.sistants who were engaged in the work of destruction, but he persuaded certain faithful and wealthy women to make liberal contributions, pointing out to them how great would be the blessing their generosity would win. Thus the remaining shrines of the demons were utterly destroyed.

(_c_) Socrates, _Hist. Ec._, VII, 15. (MSG, 67:768.)

The murder of Hypatia.

The fearful murder of Hypatia represents another aspect of the opposition to heathenism, in which the populace seconded the efforts of the authorities in a policy of extirpating paganism.

There was a woman in Alexandria named Hypatia. She was the daughter of the philosopher Theon, and she had attained such a proficiency in literature and science as to surpa.s.s by far all the philosophers of her own time.

Having succeeded to the Platonic school, which had come down from Plotinus, she explained all the principles of philosophy to her auditors.

Therefore many from all sides, wis.h.i.+ng to study philosophy, came to her.

On account of the self-possession and ease of manner which she had acquired by her study, she not infrequently appeared with modesty in the presence of magistrates. Neither did she feel abashed in entering an a.s.sembly of men. For all men, on account of her extraordinary dignity and virtue, admired her the more. Against her envious hostility arose at that time. For as she had frequent interviews with Orestes [governor of Alexandria] it was calumniously reported among the Christian populace that it was she who prevented Orestes from being reconciled to the bishop [Cyril]. Some men of this opinion and of a hot-headed disposition, whose leader was a reader named Peter, waylaid her returning home. Dragging her from her carriage they took her to the church called Csareum. There they completely stripped her and murdered her with tiles. When they had torn her in pieces, they took her mangled limbs to a place called Cinaron, and there they burnt them. This affair brought no little opprobrium, not only upon Cyril but also upon the whole Alexandrian Church. And surely murders, fights, and actions of that sort are altogether alien to those who hold the things of Christ. These things happened in the fourth year of the episcopate of Cyril [415].

(_d_) Socrates, _Hist. Ec._, VII, 11. (MSG, 67:757.)

Novatians and the Church at the beginning of the fifth century.

Socrates is the princ.i.p.al authority for the later history of the Novatians. It is probable that his interest in them and evident sympathy for them were due to some connection with the sect, perhaps in his early years, and he gives many incidents in their history, otherwise unknown.