Gregory Nazianzen's First Invective Against Julian The Emperor.

 1. HEAR me all ye nations, give ear unto me all ye dwellers upon earth, for I am calling on you all, as it were, from a conspicuous and lofty watch-

 2. Hear, O heaven! and give ear, O earth for it is the fitting season for me to exclaim the same things with that loudest-voiced of all the prophet

 3. Hear this, thou Soul of the great Constantius!----if thou art sensible of things below,----and ye souls of all the    emperors before him that were

 4. But as to me, sacrificing the sacrifice of praise to-day, and kindling the bloodless offering of words, who will furnish me with a stage commensura

 5. In the first place, because he wrongfully transferred the appellation to a pretence, as though the Greek speech belonged to religious worship exclu

 6. For it was not acting like one who had full confidence in the grounds of his religion, or in the arguments themselves, to put a check upon our word

 7. Already does my speech leap, and exult and grows iovous along with those who hasten onward, and summons unto the spiritual dance all who were givi

 8. I also summon the other side to the rejoicing, as many as while they acknowledge the God of all, and so far are sound in their doctrines, but yet s

 9. I call also to the souls that stand amazed around the scene and great theatre of this world, and I call unto them in the words of Isaiah: Ye women

 10. Would that part of our choir were that company which of old chanted together with us a hymn to God, one neither feigned nor inglorious, but deemed

 11. One party, one kind of souls, do I exclude from the festive assembly, though I groan and am pained, and grieved for them who perhaps understand me

 12. And now that we have purified by speech the entire body of our choir, let us sanctify ourselves both in body and in soul, and joining all together

 13. Who shall sing these things as they deserve, and relate them amongst those who relate things divine? Who shall tell the mighty works of the Lord,

 14. For it was not as righteous that we were delivered up to Him (for this is what few men, on few occasions, have experienced in order that they, lik

 15. I find but one voice, one song in any way worthy of the present occasion----that which Isaiah hath shouted out before us, exactly suited to the pr

 16. For this cause I will not refrain from sacred expressions when I am telling of Divine Power. Let the desert rejoice, and let her blossom like the

 17. Do ye mark how I weave my song out of sacred words and thoughts? and, as it were, with what belongs to others, I exalt and decorate myself, how I

 18. Aforetime the wonderful works of God were shown forth in Enoch translated, Isaiah caught up, Noah himself saved, and saving the names of races th

 19. And whatever other miracles came after these: the Pillar of Cloud giving shadow by day, the Pillar of Fire giving light by night, and both of them

 20. But as for the present matter in truth, come hither and hearken, and I will tell unto you, in order that the generation that now is, and those tha

 21. First and foremost then, this man having been saved by the great Constantius, immediately on his succession to his father, at what time the army r

 22. But to come to what is necessary for me to state in the beginning----they were honoured with a princely maintenance and education in one of the ro

 23. Whilst they were here enjoying complete leisure, imperial rank being still in the future, and being prepared for them, whilst their age and expect

 24. By most sumptuous monuments to Martyrs, by emulation in their offerings, by all the other marks by which the fear of God is characterized, did the

 25. Both the brothers were, as I have told you, labouring for the Martyrs, and were zealously vying with one another in erecting an edifice to their h

 26. And he continued labouring, and the earth shook off what he had toiled at, and he grew all the more zealous in the task, and she rejected the foun

 27. O thou Soul, clever truly for evil-doing, yet that canst not escape thy own punishment! O thou God, that hidest the Future, in order that it may e

 28. For if the God of Martyrs had not checked his impiety, nor had dried up, like a poisonous stream, his intended and concealed villany, or cut it sh

 29. For He that said unto backsliding Israel, If ye offer a wheaten cake, it is vain: your incense is an abomination unto me not accepting their Ne

 30. But when, as the two advanced to man's estate, they began to handle the doctrines of philosophy (which I wish they had never done), and were deriv

 31. But when the kindness of the emperor appoints his brother ruler, and puts into his hands no small part of the habitable earth, this youth obtained

 32. In reality it seems a harder matter to retain good things, than to obtain

 33. The reign and the life of the Caesar (Gallus) receives its termination: the intervening events I shall pass over in silence, from a wish to spare

 34. Why didst thou this, O most religious and Christ-loving of princes! (for I address thee as though present here, and listening to my censure, even

 35. How was it then that in this case alone thou didst show thyself ignorant and inconsiderate? What meant the hastiness of thy inhuman humanity? What

 36. Perhaps I appear to you, my brethren, to be impious somewhat, and unreasonable in using words like these, and because I do not immediately subjoin

 37. No one, surely, was ever possessed with so fervent a desire for any object, as was that emperor for the aggrandizement of the Christians, and thei

 38. But, as I observed, simplicity of disposition is a thing that is unguarded, and humanity goes along with insecurity, and one free from wickedness

 39. But as there are many who, though they acquit Constantius of the above-named charge, yet do not excuse him on another count, but accuse him of stu

 40. For who would not have expected, if nothing more, at least to tame that man [Julian] by the honours lavished on him, or to make him more honest by

 41. And besides this, he derived confidence, if one must mention the principal thing, not so much from that person's trustworthiness, as from confiden

 42. And yet why do I contest this point, when it is quite possible for me to gain my cause, even though beaten here? For if he that trusted is blamewo

 43. Such things did his Platos teach him, and his Chrysippuses, and the far-famed Walk, and the grave Porch, send those who mouth so grandiloquently t

 44. Assuredly we ought to admire these men that build cities in words (which cannot subsist in reality), that all but worship majestic tyrannies, and,

 45. What wonder is it then, that starting from such principles as these, and steered by such pilots, the man trusted should have turned out such a vil

 46. And that first act of his self-will and madness, his assuming the diadem and decorating himself with the supreme title----the which, not being the

 47. (Let not those be astonished, who know not the inscrutable depth of the counsels of God, by which the universe is directed, and who do not submit

 48. Now, if the decease of the emperor had not anticipated the advance of the tyrant, and his privy machination been more effectual than his open viol

 49. In this place, a tear or two mingled with joy on account of what comes next in my theme, rises to my eyes, and, as it were, the battle, engagement

 50. Some people bewail their concluding plagues, and their torments in this world, because the present life is the only thing they believe in, and the

 51. How should I not weep for the unhappy man himself for the persecutors more than for the persecuted? How not bewail yet more than those that went

 52. What was this so great zeal in a bad cause, what this love of impiety, what this running after destruction, whence became such an enemy of Christ

 53. But since I have mentioned victims and the man's superstition, or more properly unhappy condition

 54. The story is, that when he was sacrificing, the entrails of the victim displayed the figure of the Cross enclosed within a garland, which sight st

 55. He had descended into one of those sanctuaries, inaccessible to the multitude, and feared by all (as would that he had feared the way leading unto

 56. The Seal prevailed: the demons are worsted, the terrors are allayed. And then what follows? The wickedness revives, he takes courage again the at

 57. But when the birth-pains were growing strong, and the magician was bursting forth to light, he became aware of something (either as being a man cl

 58. For, besides his other motives, he begrudged the honour of martyrdom to our combatants, and for this reason he contrives now to use compulsion, an

 59. In the second place, if he imagined that we braved danger out of love of glory, and not of the Truth, let the Empedocleses amongst those people pl

 60. It is sweeter to Christians to suffer for religion's sake, even though they may be unknown to all men, than it is to others to enjoy glory combine

 61. But he, as though he were about to deprive us of a very great honour (for the vulgar always judge of other people's feelings by their own), partic

 62. But the milder and more kingly part, the way of persuasion, he forsooth takes for himself he did not, however, play this part quite perfectly, fo

 63. And this is evident from the fact that persuasion lasted but a short time, whilst much more prevalent was the argument of force that followed clos

 64. And for this reason he changes the imperial household, first selecting some individuals for death, and banishing others, not as being well dispose

 65. And still more than the army, did he make his own all that portion which he found already corrupt and unsound----time-servers then as they had bee

 66. Moreover he shows his audacity against the great symbol , solace to toil, king

 67. O thou most foolish, and impious, and ignorant in great matters! dost thou dare this against the great inheritance and the whole world's harvest,

 68. Didst thou war against the sacrifice of Christ with thy abominations, against the blood that cleansed the world with thy offerings of blood? Didst

 69. Hadst thou no respect for the victims slain for Christ's sake? Didst thou not fear those mighty champions, that John, that Peter, Paul, James, Ste

 70. All these marvels thou dost not respect, but dost contemn, thou that admirest the funeral pyre of Hercules, the result of his misfortunes and evil

 71. But thou must admire at least what is here before thee, if thou dost not those just set forth, thou most philosophical and high-minded of men, tha

 72. How comes it that all these things are not terrible to thee, thou too daring man, that runnest into death, if ever anyone did? How comes it they d

 73. How many are they who have done all this, and for how long? Yet thou dost not admire the thousands and tens of thousands of similar examples on ou

 74. But in spite of this, he slighted all these things, and was bent on one object alone, namely, how to gratify the demons who had often possessed hi

 75. The government administered with moderation, the lowering of the taxes, the judicious choice of magistrates, the punishment of peculators, and all

 76. That measure of his was very childish and silly so far from being that of a prince, as not even to be worthy of a person moderately sound of unde

 77. We, however, will not disturb their names, for we could not change them into any other name more ridiculous than what they have----their Phalli

 78. But the strangest thing of all is that when the Saviour and Lord of all, the Creator and Ruler of this lower universe, the Son and Word of the Gre

 79. That thing, however, was very bad and ill-natured in him, when not being able to persuade us openly, and being ashamed to use force like a tyrant,

 80. It is a royal custom, I know not whether with all men amongst whom royalty exists, but certainly with the Romans, and one, too, of those most thou

 81. Now what does this man contrive, and what snare does he set for the former sort of Christians? Like those who mix poison with food, he mixes his i

 82. Another action of his, which proceeded from the same motive and policy, but much worse and more impious in degree, inasmuch as the mischief extend

 83. There was placed before him gold, there was placed before him incense the fire at hand the masters of the ceremonies close by. And the pretext h

 84. Shall I join with this a yet more painful sting than what is told above? It is reported that some of those thus unwittingly taken in, after they h

 85. And yet, although he followed such a course, and exhibited his malevolence in many things, he did not constantly keep to the same design, because

 86. To pass over his edicts against the sacred edifices, both such as were publicly set forth and such as were privately executed his confiscation of

 87. They are said----for I must relate one fact out of many, a thing to cause a shudder even in those without God!----to have seized consecrated virgi

 88. But as to the affair of Marcus----that admirable man ----and of the Arethusians, who is there so much out of our world as to be ignorant of it, an

 89. The aged priest was led in triumph through the city, a voluntary champion of the faith, venerable for his age, yet more venerable for his dignity,

 90. And yet what man, even in the smallest degree equitable and humane, would not have respected his behaviour? But the times did not allow of it, nei

 91. Are these things then evidences of good nature and clemency, or the reverse, marks of audacity and cruelty? Let these tell us who admire the princ

 92. The rest of my tale, of what a kind, and how extensive is it! Would that someone would give me the leisure and the eloquence of Herodotus and Thuc

 93. But who is ignorant of the story how that when a certain mob was running mad against the Christians, and had already committed great slaughter, an

 94. Not so, say those who venerate his memory, and are making up for us this new god, this sweet-tempered, philanthropic personage, and this bec

 95. And it is not that the things he was already doing were of such a nature as I have described, and so far removed from intending

 96. For things of which Diocletian never dreamed (he that first wantonly attacked the Christians) nor yet Maximian, Maximin him he

 97. And how very clever was the argument of him that was at once executioner and sovereign, law-breaker, and law-maker or, to speak more correctly, r

 98. In which place I am first astonished that the man so accurately acquainted with all this, had not observed, or else had purposely overlooked that

 99. And then how comes it that thou dost not consider this circumstance, thou wisest and most knowing of men, thou that confinest the Christians withi

 100. But I must carry back my words to the subject of words for I cannot help returning to this point, and must endeavour to the best of my ability t

 101. How did it come into thy head, thou silliest and greediest of mortals, to deprive the Christians of words? (For this was not one of the measures

 102. Ours (says he) are the words and the speaking of Greek, whose right it is to worship the gods yours are the want of words, and clownishness,

 103. However, allow this part of our notions to be worthy of ridicule: in what way wilt thou prove that words concern thee? Nay, if they be thine, how

 104. But if thou wilt not pretend thus much, and yet will lay claim to the language, and the property of your side, and consequently shut us out of it

 105. In the next place, I will ask thee, thou philhellene and philologian, whether it is thy intention to debar us entirely from speaking Greek----for

 106. The case stands thus (let me philosophize to thee in a more exalted and refined manner): If there are certain sounds issuing from the vocal organ

 107. Is speaking Greek thy exclusive right? Pray tell me, are not the letters of the alphabet the invention of the Phoenicians, or, as others say, of

 108. Are poems thine by right? Do they not rather belong to that old lady who, being bumped on the shoulder by someone that was running violently in t

 109. Dost thou wish me to ascend to the main article in thy madness, or rather infatuation? Whence come the very practice of initiating and being init

 110. If the above charges seem to thee to indicate an accusation smoothly clothed, and unsuited to the imperial dignity, let me now advance others yet

 111. He (Julian) also, having the same design, was intending to establish schools in every town, with pulpits and higher and lower rows of benches, fo

 112. Such things was that novel teacher and sophist planning: that they were not completed nor his scheme ever brought into action, I know not whether

 113. But there is nothing like examining this wonderful copying of theirs, or rather parodying Theory Practice, Now,

 Let the theatre be got ready (or by whatever other name they bid us call their new building) let the beadles make proclamation let the people assemb

 114. So far, so good: what comes after? Thou wilt certainly supply them with interpreters of the inspired Oracles (as ye will call them), and open b

 The goddess spoke, and both her thighs exposed:

 115. And where will thou place Homer, that great comedian in the matter of thy gods, or (if it so please), tragedian for both these qualifications wi

 116. All these tales, and yet more than these so cleverly and ingeniously put together, and quite out of the common rule, who is there of your party s

 117. But if they will argue that these things are only fictions and idle stories of poets employing two instruments to give a charm to their poetry, n

 118. But with you the inner sense is not worthy of credit, whilst what conceals it is full of mischief. What wisdom is there in leading one into the t

 119. But what wilt thou say about the Moral department of these teachers? Whence and from what principles will they start, and what arguments will the

 120. In the second place, let the subject expounded to them be Respect and Honour for parents, and the reverencing the first cause of being next to th

 121. And what next? Let them teach chastity, and bring forward the subject of temperance: and see! the convincing argument is ready for them in him th

 122. And yet how do these maxims come up to ours, whose rule of friendship is loving as one's own self, and the wishing to our neighbour the same go

 123. Where else in the world, tell me, wilt thou find, When reviled do ye bless when blasphemed at do ye exhort (inasmuch as it is not the accusati

102. "Ours" (says he) "are the words and the speaking of Greek, whose right it is to worship the gods; yours are the want of words,88 and clownishness, and nothing beyond the faith in your own doctrine." At this, those I fancy will not laugh, who follow the sect of Pythagoras amongst you, with whom the "ἀυτὸς ἔφα" is the first and greatest of articles of faith; and preferable to the "Golden (perhaps Leaden) Words." For after that preliminary and much celebrated training of Silence of such as were initiated into his doctrine (in order that they might be trained in bridling speech by dint of holding their tongues), it was the rule, 'tis said, that when questioned about any one of his tenets, they replied in explanation, when the reason was asked, that it had been so decreed by Pythagoras himself: and that the reason of the doctrine was what had come intothat sage's head, without proof, and unquestioned. Thus your "He said so" comes to the same thing with our "Believe," but in other syllables and terms, although you never give over ridiculing and abusing the latter. For our saying means that it is not allowable to disbelieve things said by divinely-inspired persons, but that the proof of the Word is their trustworthiness, a thing more convincing than any logical argument or defence.

ΡΒʹ. Ἡμέτεροι, φησὶν, οἱ λόγοι, καὶ τὸ Ἑλληνίζειν, ὧν καὶ τὸ σέβειν θεούς: ὑμῶν δὲ ἡ ἀλογία καὶ ἡ ἀγροικία: καὶ οὐδὲν ὑπὲρ τὸ, Πίστευσον, τῆς ὑμετέρας ἐστὶ σοφίας. Οὐκ ἂν μὲν, οἶμαι, τούτου καταγελάσαιεν οἱ παρ' ὑμῖν τὰ Πυθαγόρου φιλοσοφοῦντες, οἷς τὸ, Αὐτὸς ἔφα, τὸ πρῶτον καὶ μέγιστόν ἐστι τῶν δογμάτων, καὶ τῶν Χρυσῶν ἐπῶν, εἴτ' οὖν μολιβῶν αἱρετώτερον. Μετὰ γὰρ τὴν πρώτην καὶ πολυύμνητον τοῖς τὰ ἐκείνου τελουμένοις φιλοσοφίαν τῆς σιωπῆς, ἵνα λόγου μέτρα τῷ σιωπᾷν ἀσκηθῶσιν, ἔννομον, φησὶν, ἦν ὁτιοῦν τῶν δογμάτων ἐρωτωμένοις, ἔπειτ' ἀποφαινομένοις, ἀπαιτουμένου καὶ λόγου, ἄλλο μὲν μηδὲν ἀποκρίνεσθαι, ὅτι δὲ Πυθαγόρᾳ τοῦτ' εἴη δεδογμένον: καὶ λόγον εἶναι τοῦ δόγματος, τὸ παραστὰν ἐκείνῳ, ἀνεύθυνόν τε καὶ ἀβασάνιστον: εἰς ταυτὸν ἥκοντος τοῦ, Αὐτὸς ἔφα, τῷ παρ' ἡμῖν, Πίστευσον, ἐν ἄλλαις συλλαβαῖς τε καὶ ῥήμασι, κἂν εἰ μὴ παύοισθε κωμῳδοῦντες τοῦτο καὶ διασύροντες. Βούλεται γὰρ ἡμῖν ὁ λόγος μὴ ἐξεῖναι διαπιστεῖν τοῖς ὑπὸ τῶν θεοφόρων ἀνδρῶν εἰρημένοις, ἀλλ' ἀπόδειξιν εἶναι τοῦ λόγου τὸ ἐκείνων ἀξιόπιστον, πάσης δυνάμεως λογικῆς καὶ ἀντιλογικῆς ἰσχυρότερον.