The History of the Decline and Fall of the Roman Empire. Эдвард Гиббон

provides against the scandals which too often polluted the vigils of the church, and disgraced the Christian name in the eyes of unbelievers.

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      Tertullian (Apolog. c. 2) expatiates on the fair and honourable testimony of Pliny, with much reason, and some declamation.

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      In the various compilation of the Augustan History (a part of which was composed under the reign of Constantine), there are not six lines which relate to the Christians; nor has the diligence of Xiphilin discovered their name in the large history of Dion Cassius.

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      An obscure passage of Suetonius (in Claud. c. 25) may seem to offer a proof how strangely the Jews and Christians of Rome were confounded with each other.

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      See in the xviiith and xxvth chapters of the Acts of the Apostles, the behaviour of Gallio, proconsul of Achaia, and of Festus, procurator of Judæa.

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      In the time of Tertullian and Clemens of Alexandria, the glory of martyrdom was confined to St. Peter, St. Paul, and St. James. It was gradually bestowed on the rest of the apostles, by the more recent Greeks, who prudently selected for the theatre of their preaching and sufferings, some remote country beyond the limits of the Roman empire. See Mosheim, p. 81, and Tillemont, Mémoires Ecclésiastiques, tom. i. part iii.

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      Tacit. Annal. xv. 38-44. Sueton. in Neron. c. 38. Dion Cassius, l. lxii. p. 1014 [c. 16]. Orosius, vii. 7

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      The price of wheat (probably of the modius) was reduced as low as terni nummi; which would be equivalent to about fifteen shillings the English quarter.

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      We may observe, that the rumour is mentioned by Tacitus with a very becoming distrust and hesitation, whilst it is greedily transcribed by Suetonius, and solemnly confirmed by Dion.

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      This testimony is alone sufficient to expose the anachronism of the Jews, who place the birth of Christ near a century sooner (Basnage, Histoire des Juifs, l. v. c. 14, 15). We may learn from Josephus (Antiquitat. xviii. 3), that the procuratorship of Pilate corresponded with the last ten years of Tiberius, ad 27-37. As to the particular time of the death of Christ, a very early tradition fixed it to the 25th of March, ad 29, under the consulship of the two Gemini (Tertullian adv. Judæos, c. 8). This date, which is adopted by Pagi, cardinal Noris, and Le Clerc, seems at least as probable as the vulgar era, which is placed (I know not from what conjectures) four years later. [See above, vol. ii. p. 333, n. 158.]

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      Odio humani generis convicti. These words may either signify the hatred of mankind towards the Christians, or the hatred of the Christians towards mankind. I have preferred the latter sense, as the most agreeable to the style of Tacitus, and to the popular error, of which a precept of the Gospel (see Luke xiv. 26) had been, perhaps, the innocent occasion. My interpretation is justified by the authority of Lipsius; of the Italian, the French, and the English translators of Tacitus; of Mosheim (p. 102), of Le Clerc (Historia Ecclesiast. p. 427), of Dr. Lardner (Testimonies, vol. i. p. 345), and of the bishop of Gloucester (Divine Legation, vol. iii. p. 38). But as the word convicti does not unite very happily with the rest of the sentence, James Gronovius has preferred the reading of conjuncti, which is authorised by the valuable MS. of Florence. [The interpretation adopted by Gibbon is certainly correct, but there is no reason to question the reading convicti.]

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      Tacit. Annal. xv. 44.

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      Nardini Roma Antica, p. 487. Donatus de Româ Antiquâ, l. iii. p. 449.

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      Sueton. in Nerone, c. 16. The epithet of malefica, which some sagacious commentators have translated magical, is considered by the more rational Mosheim as only synonymous to the exitiabilis of Tacitus.

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      The passage concerning Jesus Christ, which was inserted into the text of Josephus between the time of Origen and that of Eusebius, may furnish an example of no vulgar forgery. The accomplishment of the prophecies, the virtues, miracles, and resurrection of Jesus are distinctly related. Josephus acknowledges that he was the Messiah, and hesitates whether he should call him a man. If any doubt can still remain concerning this celebrated passage, the reader may examine the pointed objections of Le Fevre (Havercamp. Joseph. tom. ii. p. 267-273), the laboured answers of Daubuz (p. 187-232), and the masterly reply (Bibliothèque Ancienne et Moderne, tom. vii. p. 237-288) of an anonymous critic, whom I believe to have been the learned Abbé de Longuerue. [Most unluckily book xviii. of the Antiquities, in which the passage occurs (c. 3, 3), is not contained in the Palatinus, the best MS. of the work. It has found defenders in recent times, and Ewald has given reasons for regarding it as not entirely spurious but tainted with interpolations. There is another noteworthy passage in xx. 9, 1, about the death of St. James, “brother of Jesus, called the Christ.”]

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      See the lives of Tacitus, by Lipsius and the Abbé de la Bléterie, Dictionnaire de Bayle à l’article Tacite, and Fabricius, Biblioth. Latin. tom. ii. p. 386, edit. Ernest.

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      Principatum Divi Nervæ et imperium Trajani, uberiorem securioremque materiam senectuti seposui. Tacit. Hist. i. [1].

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      See Tacit. Annal. ii. 61, iv. 4.

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      The player’s name was Aliturus. Through the same channel, Josephus (De Vitâ suâ, c. 3), about two years before, had obtained the pardon and release of some Jewish priests, who were prisoners at Rome.

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      The learned Dr. Lardner (Jewish and Heathen Testimonies, vol. ii. p. 102, 103) has proved that the name of Galilæans was a very ancient and, perhaps, the primitive appellation of the Christians.

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      Joseph. Antiquitat. xviii. 1, 2. Tillemont, Ruine des Juifs, p. 742. The sons of Judas were crucified in the time of Claudius. His grandson Eleazar, after Jerusalem was taken, defended a strong fortress with 960 of his most desperate followers. When the battering-ram had made a breach, they turned their swords against their wives, their children, and at length against their own breasts. They died to the last man.

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      See Dodwell. Paucitat. Mart. l. xiii. The Spanish Inscription in Gruter, p. 238, No. 9, is a manifest and acknowledged forgery, contrived by that noted impostor Cyriacus of Ancona, to flatter the pride and prejudices of the Spaniards. See Ferreras, Histoire d’Espagne, tom. i. p. 192. [Gibbon’s conjecture is not happy, and need not be considered seriously.]

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      The Capitol was burnt during the civil war between Vitellius and Vespasian, the 19th of December, ad 69. On the 10th of August, ad 70, the Temple of Jerusalem was destroyed by the hands of the Jews themselves, rather than by those of the Romans.

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      The new Capitol was dedicated by Domitian. Sueton. in Domitian. c. 5. Plutarch in Poplicola, tom. i. p. 230, edit. Bryan. The gilding alone cost 12,000 talents (above two millions and a half). It was the opinion of Martial (l. ix. Epigram 3) that, if the emperor had called in his debts, Jupiter himself, even though he had made a general auction of Olympus, would have been unable to pay two shillings in the pound.

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      With regard to the tribute, see Dion Cassius, l. lxvi. p. 1082 [c. 7], with Reimarus’s notes. Spanheim,