The Great Events by Famous Historians [Volumes 1-14]

Here we have a vivid picture of Plutarch's idea of the essence of superstition; it was the imagination of the existence of an unseen ever-present Master; the bondage of a rule of life, of a continual responsibility; obligation to attend to little things, the impossibility of escaping from duty, the inability to choose or change one's religion, an interference with the enjoyment of life, a melancholy view of the world, sense of sin, horror at guilt, apprehension of punishment, dread, self-abasement, depression, anxiety, and endeavor to be at peace with heaven, and error and absurdity in the methods chosen for the purpose. Such, too, had been the idea of the Epicurean Velleius, when he shrunk with horror from the "sempiternus dominus" and "curiosus Deus" of the Stoics. Such, surely, was the meaning of Tacitus, Suetonius, and Pliny. And hence, of course, the frequent reproach cast on Christians as credulous, weak-minded, and poor-spirited. The heathen objectors in Minucius and Lactantius speak of their "old-woman's tales." Celsus accuses them of "assenting at random and without reason," saying, "Do not inquire, but believe." "They lay it down," he says elsewhere: "Let no educated man approach, no man of wisdom, no man of sense; but if a man be unlearned, weak in intellect, an infant, let him come with confidence. Confessing that these are worthy of their God, they evidently desire, as they are able, to convert none but fools, and vulgar, and stupid, and slavish, women and boys." They "take in the simple and lead him where they will." They address themselves to "youths, house-servants, and the weak in intellect." They "hurry away from the educated, as not fit subjects of their imposition, and inveigle the rustic." "Thou," says the heathen magistrate to the martyr Fructuosus, "who as a teacher dost disseminate a new fable, that fickle girls may desert the groves and abandon Jupiter, condemn, if thou art wise, the anile creed."

Hence the epithets of itinerant, mountebank, conjurer, cheat, sophist, and sorcerer, heaped upon the teachers of Christianity; sometimes to account for the report or apparent truth of their miracles, sometimes to explain their success. Our Lord was said to have learned his miraculous power in Egypt; "wizard, mediciner, cheat, rogue, conjurer," were the epithets applied to him by the opponents of Eusebius; they "worship that crucified sophist," says Lucian; "Paul, who surpasses all the conjurers and impostors who ever lived," is Julian's account of the apostle. "You have sent through the whole world," says St. Justin to Trypho, "to preach that a certain atheistic and lawless sect has sprung from one Jesus, a Galilean cheat." "We know," says Lucian, speaking of Chaldæans and magicians, "the Syrian from Palestine, who is the sophist in these matters, how many lunatics, with eyes distorted and mouth in foam, he raises and sends away restored, ridding them from the evil at a great price." "If any conjurer came to them, a man of skill and knowing how to manage matters," says the same writer, "he made money in no time, with a broad grin at the simple fellows." The officer who had custody of St. Perpetua feared her escape from prison "by magical incantations." When St. Tiburtius had walked barefoot on hot coals, his judge cried out that Christ had taught him magic. St. Anastasia was thrown into prison as a mediciner; the populace called out against St. Agnes, "Away with the witch," Tolle magam, tolle maleficam. When St. Bonosus and St. Maximilian bore the burning pitch without shrinking, Jews and Gentiles cried out, "Isti magi et malefici." "What new delusion," says the heathen magistrate concerning St. Romanus, "has brought in these sophists to deny the worship of the gods? How doth this chief sorcerer mock us, skilled by his Thessalian charm (carmine) to laugh at punishment!"