Note 2. The Eleusinia were secret rites performed in the night in honour of the goddess Eleusina or Ceres, very ancient at Athens, from whence they were afterwards spread over the whole Roman empire, and beyond its boundaries. Bishop Warburton, by an express dissertation, shows at length that these mysteries were instituted at Athens to propagate among the great men of the republic the doctrines of a providence governing men’s actions and all events, and of a future state of reward and punishment after death, of which these rites contained several remarkable symbols, though blended with idolatrous superstitions. Into these, as into other secret rites of idolatry, wicked men at last introduced the basest crimes of lust and revenge. The Cretans performed these same rites in public, which others held most secret; on which account they were detested by the Athenians, and in execration of their treachery in bringing to light their hidden mysteries, branded with the odious name of eternal liars. When the Emperor Valentinian I. forbade the celebration of all nocturnal rites and sacrifices, Prætextatus, the proconsul of Greece, obtained of him that the Eleusinian mysteries should be excepted by this remonstrance, that without them the people would lead [Greek] comfortless, lifeless life, because these rites were the symbols of a future state; and the life of man is, without the comfort and support of these doctrines, no better than a living death. See also Meursius’s Dissertation on these rites; and Banier, Mythology, Entret. 8, t. 2, p. 44. For a full description of these mysteries of Ceres or Eleusina, which were beyond all contradiction the most eminent of all the ancient Pagan festivals and religious rites, see the Roman history of Catrou and Rouille, by Bundy, vol. 4, p. 10. [back] |
Note 3. The Emperor Adrian published no new edicts against the Christians, as appears from St. Melito (apud Eus. l. 4, c. 26,) and Tertullian, (Apol. c. 5,) and though he was moved by suspicion, jealousy, and envy, to commit several acts of cruelty, he affected always to appear generous, mild, open, gentle, and affable. His learning was various and extensive, and he was excessively curious and inquisitive; but betrayed a great weakness and folly in the choice of his studies. He pried into all the magical arts, and was initiated into all the Pagan mysteries of Greece. Julian, in his Cæsars, justly banters him for his pragmatical disposition, little thinking that he was drawing his own picture more than that of his predecessor. If he had no particular hatred against the Christians, at least he suffered the magistrates to persecute them at discretion; and judged with his predecessor Trajan, that their inflexibility in refusing to conform with the established worship of idols deserved chastisement. He himself condemned to death St. Symphorosa, her seven sons, and several others; and Sulpicius Severus and modern ecclesiastical historians reckon his the fourth persecution of the church; which St. Jerom calls exceedingly violent, who adds, that his superstitious initiation in the Eleusinian rites gave occasion to those who hated the faith to redouble their rage against its professors, but that the apology which Quadratus presented to him, moved him to restore peace to the church. (Hierom. in Catal. c. 19.) Adrian accordingly gave a rescript to Minucius Fundanus, proconsul of Asia, in favour of the Christians, though in ambiguous terms, that he might not exasperate the bigoted idolaters. The Christian apologists frequently appealed to it, and it is extant in Eusebius, (l. 4, c. 19,) and at the end of St. Justin’s great Apology. Lampridius, a Pagan historian, says, that “The Emperor Alexander Severus, designed to erect a temple to Christ, and to enrol him among the gods; which Adrian is reported to have formerly intended, who commanded temples without images to be erected in all the cities, which, because they have no gods, are to this day called Adrian’s temples. But he (Alexander) was deterred by those who, consulting the gods, found, that if that project was executed, all would become Christians, and the other temples would be abandoned.” However, this mild prince honoured the image of Christ among his private household gods; yet had not the happiness to attain to his faith. The conversion of princes meets often with great obstacles from their interest and various ties which bind them down to the world. [back] |