no cover;
In his hand the prophet laurel flowers no more.74 The Olympian games were celebrated for the last time in A.D. 393, and the chryselephantine statue of Zeus, the greatest monument of the genius of Pheidias, was removed soon afterwards from Olympia to Constantinople.75 The Eleusinian mysteries ceased three years later in consequence of the injuries wrought to the sanctuaries by the invasion of Alaric.76 The legend that Athens was saved from the rapacity of the Goths by the appearance of Athene Promachos and the hero Achilles illustrates the vitality of pagan superstition. Athens had fared better than many other towns at the hands of the Emperors.77 Constantine, who ransacked Hellenic shrines for works of art in order to adorn his new capital, spared Athens; and in the reign of Theodosius, when the Samian Hera of Lysippus, the Cnidian Aphrodite of Praxiteles, the Athene of Lindos were carried off, the Parthenon was not compelled to surrender the ivory and gold Athene of Pheidias. Soon after A.D. 429 this precious work was ravished from the Acropolis,78 but we do not know its fate. Nor do we know at what date the Parthenon was converted into a church of the Virgin.79
The ordinances of Theodosius did not, of course, avail immediately to stamp out everywhere the forbidden cults. Pagan practices still went on secretly, and in some places openly, and the government, generally perhaps yielding to ecclesiastical pressure, issued from time to time new laws to enforce the execution of the old or to supplement them.80 Arcadius, under the influence of Chrysostom, issued an edict to destroy, not merely to close, temples in the country and to use the material for public buildings.81 Chrysostom sent monks to Phoenicia to carry out the work of destruction there, but the money required was provided not by the state but by pious Christians, especially women.82 We have seen how bishop Porphyrius of Gaza secured with the help of the Empress Eudoxia the demolition of the temple of Marnas. As a rule the Emperors desired that the ancient sanctuaries should be preserved and turned to other uses, and we find them interfering to prevent destruction.83 In many country districts Christianity was only beginning to penetrate, and for the eradication of heathenism there was much missionary teaching to be done, such as was carried on by Martin in western Gaul, by Victricius, archbishop of Rouen, in the Belgic provinces, and by Nicetas of Remesiana in the Balkan highlands.84
Theodosius II at one time professed to believe that no pagans survived in his dominions,85 but this sanguine view, if it was seriously held, was premature, for in a later year he repeated the prohibition of sacrifices and ordered anew the conversion of temples into churches;86 and Leo I legislated severely against heathen practices.87 It is to be observed that this persecution differed in one important respect from the ecclesiastical persecutions of later ages in western Europe. Only pagan acts were forbidden; opinion as such was tolerated, and no restrictions were placed on the diffusion of pagan literature. Perhaps the only exception was the edict of Theodosius II shortly before his death,88 ordering the books of Porphyry, whose dangerous treatise Against the Christians had apparently shocked the Emperor or some of his advisers, to be burned. The same monarch had enacted that no Christian shall disturb or provoke Jews or pagans “living peaceably.”89 Indeed pagans could not be dispensed with in the civil service, and in the sixth century we still find them in prominent positions.90 Hellenism largely prevailed in the law schools, and was no bar to promotion, though it might be made a pretext for removing an official who had fallen out of favour. An able pagan, Tatian, enjoyed the confidence of the fanatical Theodosius the Great, and was appointed Praetorian Prefect of the East; and the same Emperor showed friendly regard towards spokesmen of the old religion like Libanius and Symmachus. The headquarters of unchristian doctrine, the university of Athens, was held in high esteem by Constantine and Constans,91 and it continued throughout the fifth century unmolested as the home of a philosophy which was the most dangerous rival of Christian theology. Pagans also received appointments in the university of Constantinople.
In a hundred years the Empire had been transformed from a state in which the immense majority of the inhabitants were devoted to pagan religions, into one in which an Emperor could say, with gross exaggeration, but without manifest absurdity, that not a pagan survived. Such a change was not brought to pass by mere prohibition and suppression. It is not too much to say that the success of the Church in converting the gentile world in the fourth and fifth centuries was due to a process which may be described as a pagan transmutation of Christianity itself. If Christian beliefs and worship had been retained unaltered in the early simplicity of their spirit and form, it may well be doubted whether a much longer period would have sufficed to christianize the Roman Empire. But the Church permitted a compromise. All the religions of the age had common ground in crude superstition, and the Church found no difficulty in proffering to converts beliefs and cults similar to those to which they had been accustomed. It was a comparatively small matter that incense, lights, and flowers, the accessories of various pagan ceremonials, had been introduced into Christian worship. It was a momentous and happy stroke to encourage the introduction of a disguised polytheism. A legion of saints and martyrs replaced the old legion of gods and heroes, and the hesitating pagan could gradually reconcile himself to a religion, which, if it robbed him of his tutelary deity, whom it stigmatized as a demon, allowed him in compensation the cult of a tutelary saint. A new and banal mythology was created, of saints and martyrs, many of them fictitious; their bodies and relics, capable of working miracles like those which used to be wrought at the tombs of heroes, were constantly being discovered. The devotee of Athene or Isis could transfer his homage to the Virgin Mother. The Greek sailor or fisherman, who used to pray to Poseidon, could call upon St. Nicolas. Those who worshipped at stone altars of Apollo on hill-tops could pay the same allegiance to St. Elias. The calendar of Christian anniversaries corresponded at many points to the calendars of Greek and Roman festivals. Men could more easily acquiesce in the loss of the heathen celebrations connected with the winter solstice and the vernal equinox, when they found the joyous celebrations of the Nativity and the resurrection associated with those seasons, and they could transfer some of their old customs to the new feasts. The date of the Nativity was fixed to coincide with the birthday of Mithras (natalis Invicti, December 25), whose religion had many affinities with the Christian. This process was not the result, in the first instance, of a deliberate policy. It was a natural development, for Christianity could not escape the influence of the ideas which were current in its environment. But it was promoted by the men of light and leading in the Church.92
A particular form of miraculous healing illustrates the way in which Christianity appropriated pagan superstitions. The same dream-cures which used to be performed by Aesculapius or the Dioscuri for those who slept a night in the temple courts were still available; only the patient must resort to a sanctuary of Saints Cosmas and Damian,93 the new Castor and Pollux, or of the archangel Michael94 or some other Christian substitute. We have an interesting example of the method employed by ecclesiastical magnates in an incident which occurred in Egypt. Near Canopus there was a temple of Isis where such nocturnal cures were dispensed, and professing Christians continued to have recourse to this unhallowed aid. The Patriarch Cyril found a remedy. He discovered the bodies of two martyrs, Cyrus and John, in the church of St. Mark at Alexandria, and dislodging Isis he interred them, and dedicated a church to them, in the same place, where they freely exhibited the same mysterious medical powers which had been displayed by the great goddess.95
The more highly educated pagans offered a longer and more obdurate resistance to the appeals of Christianity than the vulgar crowd. Throughout the fourth and fifth centuries they retained higher education in their hands. The schools of rhetoric, philosophy, law, and science maintained the ancient traditions and the pagan atmosphere. In their writings, some pagans frankly showed their hostility to Christianity, others affected to ignore it. We saw how they threw upon this religion the responsibility for the invasion of the barbarians. But in general their attitude was one of resignation, and they found no difficulty in serving Christian Emperors and working with Christian colleagues.96 This spirit of resignation is expressed in the most interesting piece we have of the poet Palladas of Alexandria, occasioned by the sight of a Hermes lying in the roadway.
At a meeting of ways I was ware of a bronze god prone at my feet,