11.  Such was the philosophy of Cæsarius, even at court:  these were the ideas amidst which he lived and died, discovering and presenting to God, in the hidden man, a still deeper godliness than was publicly visible.  And if I must pass by all else, his protection of his kinsmen in distress, his contempt for arrogance, his freedom from assumption towards friends, his boldness towards men in power, the numerous contests and arguments in which he engaged with many on behalf of the truth, not merely for the sake of argument, but with deep piety and fervour, I must speak of one point at least as especially worthy of note.  The Emperor19    The Emperor, i.e., Julian the Apostate. of unhappy memory was raging against us, whose madness in rejecting Christ, after making himself its first victim, had now rendered him intolerable to others; though he did not, like other fighters against Christ, grandly enlist himself on the side of impiety, but veiled his persecution under the form of equity; and, ruled by the crooked serpent which possessed his soul, dragged down into his own pit his wretched victims by manifold devices.  His first artifice and contrivance was, to deprive us of the honour of our conflicts (for, noble man as he was, he grudged this to Christians), by causing us, who suffered for being Christians, to be punished as evil doers:  the second was, to call this process persuasion, and not tyranny, so that the disgrace of those who chose to side with impiety might be greater than their danger.  Some he won over by money, some by dignities, some by promises, some by various honours, which he bestowed, not royally but in right servile style, in the sight of all, while everyone was influenced by the witchery of his words, and his own example.  At last he assailed Cæsarius.  How utter was the derangement and folly which could hope to take for his prey a man like Cæsarius, my brother, the son of parents like ours!

Ταῦτα Καισαρίῳ ἐφιλοσοφεῖτο κἀν τῇ χλανίδι: ταύταις καὶ συνέζησε ταῖς ἐννοίαις καὶ συναπῆλθε, μείζω τῆς φαινομένης εἰς τὸ κοινὸν εὐσεβείας Θεῷ γνωρίζων καὶ παριστὰς τὴν κατὰ τὸν κρυπτὸν ἄνθρωπον. Καὶ εἴ με δεῖ, πάντα παρέντα, τὴν προστασίαν τῶν ἐκ γένους ἀτυχησάντων, τὴν ὑπεροψίαν τοῦ τύφου, τὴν πρὸς τοὺς φίλους ἰσοτιμίαν, τὴν πρὸς τοὺς ἄρχοντας παρρησίαν, τοὺς ὑπὲρ ἀληθείας ἀγῶνας καὶ λόγους, οὓς πολλοὺς πολλάκις καὶ πρὸς πολλοὺς συνεστήσατο, οὐ λογικῶς μόνον, ἀλλὰ καὶ λίαν εὐσεβῶς τε καὶ διαπύρως, ἓν ἀντὶ πάντων εἰπεῖν τῶν ἐκείνου τὸ γνωριμώτατον: ἐλύσσα καθ' ἡμῶν βασιλεὺς ὁ δυσώνυμος, καὶ καθ' ἑαυτοῦ πρῶτον μανεὶς, ἐκ τῆς εἰς Χριστὸν ἀθετήσεως ἀφόρητος ἤδη καὶ τοῖς ἄλλοις ἦν, οὐδ' ἐν ἴσῳ τοῖς λοιποῖς χριστομάχοις μεγαλοψύχως ἀπογραφόμενος εἰς τὴν ἀσέβειαν, ἀλλὰ κλέπτων τὸν διωγμὸν ἐν ἐπιεικείας πλάσματι, καὶ κατὰ τὸν σκολιὸν ὄφιν, ὃς τὴν ἐκείνου κατέσχε ψυχήν, παντοίαις μηχαναῖς ὑποσπῶν τοὺς ἀθλίους εἰς τὸ ἑαυτοῦ βάραθρον. Καὶ τὸ μὲν πρῶτον αὐτοῦ τέχνασμά τε καὶ σόφισμα, πάσχοντας ὡς Χριστιανούς, ὡς κακούργους κολάζεσθαι, ἵνα μηδὲ τῆς ἐπὶ τοῖς ἄθλοις τιμῆς τυγχάνοιμεν: ἐφθόνει γὰρ καὶ ταύτης Χριστιανοῖς ὁ γεννάδας: τὸ δὲ δεύτερον, πειθοῦς ὄνομα προσεῖναι τῷ γινομένῳ, μὴ τυραννίδος, ὡς ἂν μεῖζον ᾖ τοῦ κινδύνου τὸ τῆς αἰσχύνης αὐθαιρέτως χωροῦσι πρὸς τὴν ἀσέβειαν: καὶ τοὺς μὲν χρήμασι, τοὺς δὲ ἀξιώμασι, τοὺς δὲ ὑποσχέσεσι, τοὺς δὲ παντοίαις τιμαῖς ὑφελκόμενος, ἃς οὐδὲ βασιλικῶς προσῆγεν, ἀλλὰ καὶ λίαν δουλοπρεπῶς, ἐν ταῖς ἁπάντων ὄψεσι, πάντας δὲ τῇ γοητείᾳ τῶν λόγων καὶ τῷ καθ' ἑαυτὸν ὑποδείγματι, ἐπὶ πολλοῖς πειρᾶται καὶ Καισαρίου. Φεῦ τῆς παραπληξίας καὶ τῆς ἀνοίας, εἰ Καισάριόν τε ὄντα καὶ ἀδελφὸν ἐμὸν καὶ τῶν γονέων τούτων συλήσειν ἤλπισεν.