Imágenes de páginas
PDF
EPUB

willed. She cheated her husband of his money, and was a sworn foe to truth and chastity. And, moreover, slighting the immortal gods and their worship, instead of the true religion, she adopted a false and sacrilegious opinion concerning the Deity, which she said was one only, and practised vain observances, devoting herself to drinking and lewdness from morning to night. This terrible woman had no mercy upon me. Before it was daylight, and while she was still in bed, she called to her servants to put the new ass to the mill. As soon as she got up she ordered them to make use of the whip; and at noon, it was long after the other cattle were loosed before I was led to the stall." It is obvious that a description so extravagant can carry no real weight to any impartial mind against any cause; though it might afford a malicious gratification to the enemies of Christianity. Dr. Lardner remarks upon the passage, that the Christians at that time being under persecution often had their religious solemnities, and particularly the eucharist, early in the morning; therefore the woman is charged with getting up early to drink. And as their assemblies for divine worship were then private, she is charged with lewdness. It is also very likely, he adds, that Christian people were often accused of robbing their husbands to give to poor Christians or their Ministers.

After various adventures, Apuleius at last escaped from his keepers and fled to the sea-shore, and in this solitude he began to reflect more seriously upon his lost condition. The moon, which was in full splendour, and the awful stillness of the night, inspired him with sentiments of devotion. According to the rule given by Pythagoras, he plunged his head seven times in the ocean, and then addressed himself in prayer to the orb that was shining in glory above him. Isis appeared in dream to her votary, and announced the end of his misfortunes upon the condition of the consecration of his life to her service. He awakened in the resolution of aspiring to a life

a

of virtue. While in this happy frame of mind, a Priest of Isis, surrounded with a crowd of worshippers, approached; a garland of roses was upon his head, which was plucked by Apuleius; and being restored to his former shape, he was initiated into the mysteries, and devoted himself to the service, of Isis.

Such is a brief outline of the story, which has given occasion to much discussion among theologians. That there was something under the fable, began to be suspected at an early period. Some critics* have treated the whole subject as if it were literally meant by the author for matter of fact. Even Augustine does not express himself with absoJute decision.t It is certain also that many Pagans after the time of Apuleius opposed his miracles to those of Christ. Many, taking a middle path, have supposed that the author had in view the general idea of representing the degradation of human nature in consequence of a voluptuous life; and the dignity and happiness of virtue, by the restoration of the human form, and the admission to the mysteries of Isis. Dr. Warburton, however, saw a deeper mystery under this fable.

It may appear strange that a discussion respecting Apuleius should find a place in a work respecting the Jewish Lawgiver. The prodigious learning of Warburton, however, could find bonds of connexion between subjects much more remote ; and, in this instance, the links are not very numerous. The object of his work is to prove the divine legation of Moses, from the omission of the doctrine of a future state of

*Crevier, Hist. of the Emperors.

"Augustine seems to have had a small doubt whether Apuleius was really transmuted into an ass. If he had lived in the days of Apuleius, and had said so, the philosopher might have returned him the compliment. Apuleius, in libris quos Asini Aurei titulo inscripsit, sibi ipsi accidisse, ut accepto veneno, humano animo permanente, asinus fieret, aut indicavit aut

finxit. Hæc vel falsa sunt, vel tam inusitata, ut

merito non credantur. (De Civ. Dei, xviii. 18.)” -Jortin, vol. ii., p. 80.

Lactan. Divin. Institut., lib. v., cap. 3; Hierom. in Ps. 80.

rewards and punishments in the laws and religion he delivered to the Jewish people; upon this ground, that whatever religion and society have no future state for their basis, must be supported by an extraordinary providence. This necessity of a future state to society, he argues from the nature of the thing, and from the conduct of ancient law. givers and founders of civil polity. And one of the proofs of the Legislator's care, is the invention of the sacred mysteries solely instituted for the propagation and support of the belief of a future state of rewards and punishments. Here he endeavours to prove, that the descent of Æneas into hell, in the sixth Eneid, is only an initiation into, and representation of, the shows of the mysteries; and he conceives that the object of Apuleius was to defend the mysteries and to recommend the Pagan religion as the only cure for all vice whatsoever. In support of this view, he contends that Apuleius, like the Platonists of his age, was an inveterate enemy to Christianity, and brings forward proofs of his being superstitiously attached to the religion of his country, and of his fondness for the mysteries. The circumstance of Æmilianus, his accuser, being a Christian, increased his hatred to the new religion, and induced him to exert his talents for the purpose of recommending Paganism. This, in the time of Apuleius, might be done, and was done, by philosophers in various ways: some by allegorizing their theology; some by spiritualizing their philosophy; some, as Jamblicus and Philostratus, by writing the lives of their heroes to oppose to that of Christ; others again, as Porphyry, collected their oracles, or, as Melanthius and others, wrote descriptive encomiums on their mysteries. This last method was chosen by Apuleius; and upon this principle the prominent incidents of the romance are explained. A young man is represented as giving loose to his vicious appetite for pleasure and magic; and the crimes and follies into

* Divine Legation, book ii., sect. 4.

which they lead him, soon end in his transmutation into a brute; and this is the great moral, that brutality attends vice as its punishment. Initi ation into the mysteries was considered by antiquity as a delivery from a living death of vice, brutality, and misery, and the beginning of a new life of virtue, reason, and happiness. Roses, by which the restoration to the human form is effected, were among the ancients a symbol of silence: hence the statues of Isis were crowned with chaplets of these flowers. The Prelate seeks for additional support to his theory in some of the episodes, such as the beautiful story of Cupid and Psyche,t to which an allegorical interpretation has been universally given. It seems to be a sufficient objection to the theory of the learned author, that Apuleius himself has given no intimation of any intention to attack Christianity as a system, and that his work was never employed by the ancient supporters of Heathenism in the way for which Warburton supposes it to have been calculated. At the same time, though it might not be the main object of the work to convey an idea of the excellence of the mysteries, I see no reason for doubting that the author availed himself of an opportunity which a production that was intended chiefly for amusement afforded, of commending a system to which he was superstitiously attached, just as he took an opportunity of introducing a caricature of a Christian. That his first object was neither of a religious nor moral nature, sufficiently appears from some of the descriptions which he has given. To entertain himself and his readers was his leading aim. This he seeks to effect by amusing incidents, interesting episodes, satirical descriptions, and often by indecencies; and, like many other profligate writers, he makes a compromise with his con

By some authors, this beautiful story is supposed to be founded on a tradition of the Fall of Man, and represents his temptation and transgression, and subsequent repentance and recep‐ tion into the favour of the Godhead. By others, the meaning is restricted, and only comprehends the progress of the soul to perfection. (See Dunlop's History, vol. i., p. 124.)

science, by putting a moral maxim in the mouth of his hero, after indulging his corrupted taste to satiety.*

Lucian was contemporary of Apuleius. Like him, he was an enemy to Christianity; but without his attachment to the reigning superstition, being, in fact, a sceptic or Epicurean. In his works he shows himself exceedingly immoral, which is ill compensated by the elegance and ingenuity which must be ascribed to them. And in his writings there is more ridicule of superstition and the worship of the gods, and the sophistry of the philosophers, than of Christianity. He had little depth of thought, and no sympathy with what is pure, or lovely, or exalted in character; but his keenness of observation and power of wit qualified him admirably for seizing what was open to ridicule in the mere external form of any system or character. His sentiments respect ing Christianity are to be found in a letter addressed to Cronius, concerning Peregrinus, an individual spoken of by many authors, who burned himself to death in the sight of all Greece, after the Olympic games in

165.

It seems that this profligate adventurer succeeded for a time in deceiving the Christians with professions of attachment to their faith. I shall quote the whole passage, both on account of the celebrity of the author, and because it contains the fullest account we possess of the character of the followers of Jesus from a heathen witness during the second century. It seems that Peregrinus, who was also known by the still more descriptive name of Proteus, was obliged to flee from his own country on account of his crimes. "At which time," says Lucian, "he wandered about in divers countries to conceal the place of his retreat, till upon coming into

*Mosheim, after giving an account of Dr. Warburton's theory, adds, De consilio vero fabulæ de Asino, quod commendationem mysteriorum et Christianæ religionis contemptionem vir doctissimus esse conjicit, dubitare mihi liceat, quum nihil afferri videam ex ea, quod difficulter in aliam partem accipi possit. (De Rebus, p. 563.)

Judea, he learnt the wonderful doctrine of the Christians, by conversing with their Priests and teachers.

In a little time he showed them that they were but children compared to himself; for he became not only a Prophet, but the head of their congregation in a word, he was every thing to them, he explained their books, and composed several tracts himself,† inasmuch that they spoke of him sometimes as a god, and certainly considered him as a lawgiver and a ruler. However, these people, in fact, adore that great person who had been crucified in Palestine, as being the first who taught men that religion.

"While these things were going on, Peregrinus was apprehended and put in prison on account of his being a Christian. This disgrace loaded him with honour, it was the very thing he ardently desired, it made him more reputable among those of that persuasion, and furnished him with a power of per. forming wonders. The Christians, grievously afflicted at his confinement, used their utmost efforts to procure him his liberty; and as they saw they could not compass it, they provided abundantly for all his wants, and rendered him all imaginable services. There was seen by the break of day at the prison-gate, a company of old women, widows, and orphans; some of whom, after having corrupted the guard with money, passed the night with him. There they partook together of elegant repasts, and entertained one another with religious discourses. They called that excellent man the new Socrates. There came even Christians deputed from many cities of Asia, to converse with him, to comfort him, and to bring him supplies of money; for the care and diligence which the Christians exert in these junctures is incredible; they spare nothing in such cases. They sent large sums to Peregrinus, and his confinement was to him an occasion of amassing great riches;

+ Some writers have supposed that there is an interpolation or omission here; but of this there is no evidence. (See Lardner, vol. vii., p. 279; also Neander, vol. i., p. 251.)

for these poor people are firmly persuaded they shall one day enjoy immortal life; therefore they despise death with wonderful courage, and offer themselves voluntarily to punishment. Their first Lawgiver has put it into their heads that they are all brethren. Since they separated from us, they persevere in rejecting the gods of the Grecians, and in worshipping that deceiver who was crucified; they regulate their manners and conduct by his laws; they despise therefore all earthly possessions, and use them in common. Therefore, if any magician or juggler or cunning fellow, who knows how to make his advantage of opportunity, happens to get into their society, he immediately grows rich, because it is easy for a man of this sort to abuse the simplicity of those silly people. Peregrinus, however, was set at liberty by the President of Syria, who was a lover of philosophy and of its professors; and who, having perceived that this man courted death out of vanity, and a fondness for renown, released him, despising him too much to have a desire of inflicting capital punishment on him. Peregrinus returned into his own country; and as some were inclined to prosecute him on account of his parricide, he gave all his wealth to his fellow-citizens, who, being gained by this liberality, imposed silence on his accusers. He left this country a second time in order to travel, reckoning he should find everything he wanted in the purses of the Christians, who were punctual in accompanying him wherever he went, and in supplying him with all things in abundance. He subsisted in this manner for a considerable time; but having done something which the Christians abhor, (they saw him, I think, make use of some meats forbidden amongst them,) he was abandoned by them, insomuch that, having not any longer the means of support, he would fain have revoked the donation he had made to his country." * It is obvious that one design of Lucian in the foregoing account, was to turn the Christians into ridi*De Morte Peregrin.

cule; but the passage, if dispassionately considered, will be found to contain a valuable testimony in their favour. Allowing the character of Peregrinus to have been as bad as Lucian represents it, all that can be said against the Christians in the matter is, that they were deceived by an artful impostor. And the other circumstances, notwithstanding the ridiculous turn that it is attempted to give to them, respecting the character and conduct of the Christians, their contempt of the world and its enjoyments, their hopes full of immortality, their willingness to endure persecution for the sake of future glory, the brotherly love which had been enjoined by their Master, and which they so carefully cherished, their confidence in the integrity of each other, and their sympathy with those in affliction,-present an attractive picture of the new community, and would have been ill exchanged for all the knowledge of the world, even though accompanied with all the wit and learning of their heartless lampooner. The very failings of the Christians leaned to virtue's side; and Lucian would have searched the heathen world in vain for such an exhibition of indifference to personal interests, and of generous relief extended to the unfortunate. In this narrative also, Lucian unwittingly has enabled us to contrast the Gentile with the Christian character. We see the latter honouring and lavishing their bounty upon a worthless character; but then they had no opportunity of being acquainted with his crimes, they conceived him to be suffering for conscience' sake, and the moment he deserted his professed principles they cast him off; while the Gentiles were aware of his guilt, but bribed into silence by the money he had received from the compassion of the Christians; and after the whole of his impostures were made matter of common knowledge, and after he had terminated his disgraceful_career by suicide, he continued to enjoy the fame of a philosopher.†

+ Aul. Gell. Noct. Alt., xii., 11; Amm. Marcel., xxix., 1, 39.

Christianity is alluded to by other heathen writers; but there is nothing in their works calling for examination; and we may pass on to those authors who wrote professedly against the Christian religion. They are three in number,-Celsus, Por phyry, and Hierocles. There were, no doubt, several others who stood forth as the champions of the ancient worship, but their works made little impression even at the time they were written, and soon sunk into oblivion; and the three authors I have named, along with Julian the Apostate, who wrote at a later period, are considered, both by the ancient Heathens and Christians, as the most formidable assailants of the religion of Jesus.

Celsus seems to have been an Epicurean philosopher, who flourished about the time of Marcus Antoninus. His work against the Christians was entitled, "The True Word." It is now lost; but we are enabled to form an accurate idea respecting its nature, from the answer to it which was written by Origen; who minutely examines all the arguments of his opponent in the order these are brought forward, and in his own words. There is no work, not now extant, of which we have more considerable remains : in effect, it is the same as if we had Celsus's own work.

Now, it is well worthy of remark, that among all the objections brought forward by this writer, there is not one of any weight which might not be as well urged by an infidel at the present day as in the time of Celsus. He searched the Gospel for evidence against the Gospel, as Origen remarked. He attacks some of the principles of the New Testament, and attempts, by ridicule and argument, to prove that they are inconsistent with one another, and with the doctrines of a sound philosophy; he labours to lower our idea of the miracles which are recorded in the New Testament, by showing that as wonderful works had been performed by magicians; he assails the character of our Savi

* Λόγος Αληθης.

our, ridicules the idea of his being considered as a God, and endeavours to show that higher virtues were exhibited by different philosophers. But it is obvious that all this course of attack might be pursued at any period; and Celsus makes no attempt to show the spuriousness of the writings of the disciples, or to bring forward facts inconsistent with their statements; on the contrary, he takes the books of the New Testament as he finds them, he quotes from them as the acknowledged writings of those who were the followers of Jesus, he bears testimony to many of the leading facts contained in these books,† and he never speaks of any writings as existing in his time which could be brought forward to invalidate what the Scriptures contain. In this way, Celsus has been justly considered, by many writers, as a witness in favour of Christianity. And, indeed, there are many respects in which his testimony is invaluable. St. Chrysostom remarks, that he bears witness to the antiquity of all our writings. Or, as Dr. Doddridge has excellently expanded this idea, "It appears by the testimony of one of the most malicious and virulent adversaries the Christian religion ever had, and who was also a man of considerable parts and learning, that the writings of the Evangelists were extant in his time; which was in the next century to that in which the Apostles lived; and that those accounts were written by Christ's own disciples, and, consequently, that they were written in the very age in which the facts there related were done, and when, therefore, it would have been the easiest thing in the world to have convicted them of falsehood if they had not been true." §

It is to be observed, however, that Celsus, in referring to the life of our Saviour, endeavours to turn the circumstances recorded of him

[blocks in formation]
« AnteriorContinuar »