Edward Gibbon: History Books, Essays & Autobiographical Writings. Ðдвард Гиббон
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Mons. St. Martin has shown that Armenia was the first nation that embraced Christianity. Memoires sur l’Armenie, vol. i. p. 306, and notes to Le Beae. Gibbon, indeed had expressed his intention of withdrawing the words “of Armenia” from the text of future editions. (Vindication, Works, iv. 577.) He was bitterly taunted by Person for neglecting or declining to fulfil his promise. Preface to Letters to Travis. — M.]
179 According to Tertullian, the Christian faith had penetrated into parts of Britain inaccessible to the Roman arms. About a century afterwards, Ossian, the son of Fingal, is said to have disputed, in his extreme old age, with one of the foreign missionaries, and the dispute is still extant, in verse, and in the Erse language. See Mr. Macpher son’s Dissertation on the Antiquity of Ossian’s Poems, p. 10.]
180 The Goths, who ravaged Asia in the reign of Gallienus, carried away great numbers of captives; some of whom were Christians, and became missionaries. See Tillemont, Memoires Ecclesiast. tom. iv. p. 44.]
181 The legends of Abgarus, fabulous as it is, affords a decisive proof, that many years before Eusebius wrote his history, the greatest part of the inhabitants of Edessa had embraced Christianity. Their rivals, the citizens of Carrhae, adhered, on the contrary, to the cause of Paganism, as late as the sixth century.]
182 According to Bardesanes (ap. Euseb. Praepar. Evangel.) there were some Christians in Persia before the end of the second century. In the time of Constantine (see his epistle to Sapor, Vit. l. iv. c. 13) they composed a flourishing church. Consult Beausobre, Hist. Cristique du Manicheisme, tom. i. p. 180, and the Bibliotheca Orietalis of Assemani.]
183 Origen contra Celsum, l. viii. p. 424.]
184 Minucius Felix, c. 8, with Wowerus’s notes. Celsus ap. Origen, l. iii. p. 138, 142. Julian ap. Cyril. l. vi. p. 206, edit. Spanheim.]
185 Euseb. Hist. Eccles. iv. 3. Hieronym. Epist. 83.]
186 The story is prettily told in Justin’s Dialogues. Tillemont, (Mem Ecclesiast. tom. ii. p. 384,) who relates it after him is sure that the old man was a disguised angel.]
187 Eusebius, v. 28. It may be hoped, that none, except the heretics, gave occasion to the complaint of Celsus, (ap. Origen, l. ii. p. 77,) that the Christians were perpetually correcting and altering their Gospels.
Note: Origen states in reply, that he knows of none who had altered the Gospels except the Marcionites, the Valentinians, and perhaps some followers of Lucanus. — M.]
188 Plin. Epist. x. 97. Fuerunt alii similis amentiae, cives Romani —— Multi enim omnis aetatis, omnis ordinis, utriusque sexus, etiam vocuntur in periculum et vocabuntur.]
189 Tertullian ad Scapulum. Yet even his rhetoric rises no higher than to claim a tenth part of Carthage.]
190 Cyprian. Epist. 70.]
* This incomplete enumeration ought to be increased by the names of several Pagans converted at the dawn of Christianity, and whose conversion weakens the reproach which the historian appears to support. Such are, the Proconsul Sergius Paulus, converted at Paphos, (Acts xiii. 7 — 12.) Dionysius, member of the Areopagus, converted with several others, al Athens, (Acts xvii. 34;) several persons at the court of Nero, (Philip. iv 22;) Erastus, receiver at Corinth, (Rom. xvi.23;) some Asiarchs, (Acts xix. 31) As to the philosophers, we may add Tatian, Athenagoras, Theophilus of Antioch, Hegesippus, Melito, Miltiades, Pantaenus, Ammenius, all distinguished for their genius and learning. — G.]
191 Dr. Lardner, in his first and second volumes of Jewish and Christian testimonies, collects and illustrates those of Pliny the younger, of Tacitus, of Galen, of Marcus Antoninus, and perhaps of Epictetus, (for it is doubtful whether that philosopher means to speak of the Christians.) The new sect is totally unnoticed by Seneca, the elder Pliny, and Plutarch.]
* The emperors Hadrian, Antoninus &c., read with astonishment the apologies of Justin Martyr, of Aristides, of Melito, &c. (See St. Hieron. ad mag. orat. Orosius, lviii. c. 13.) Eusebius says expressly, that the cause of Christianity was defended before the senate, in a very elegant discourse, by Apollonius the Martyr. — G.
Gibbon, in his severer spirit of criticism, may have questioned the authority of Jerome and Eusebius. There are some difficulties about Apollonius, which Heinichen (note in loc. Eusebii) would solve, by suppose lag him to have been, as Jerome states, a senator. — M.]
192 If the famous prophecy of the Seventy Weeks had been alleged to a Roman philosopher, would he not have replied in the words of Cicero, “Quae tandem ista auguratio est, annorum potius quam aut raensium aut dierum?” De Divinatione, ii. 30. Observe with what irreverence Lucian, (in Alexandro, c. 13.) and his friend Celsus ap. Origen, (l. vii. p. 327,) express themselves concerning the Hebrew prophets.]
193 The philosophers who derided the more ancient predictions of the Sibyls, would easily have detected the Jewish and Christian forgeries, which have been so triumphantly quoted by the fathers, from Justin Martyr to Lactantius. When the Sibylline verses had performed their appointed task, they, like the system of the millennium, were quietly laid aside. The Christian Sybil had unluckily fixed the ruin of Rome for the year 195, A. U. C. 948.]
194 The fathers, as they are drawn out in battle array by Dom Calmet, (Dissertations sur la Bible, tom. iii. p. 295 — 308,) seem to cover the whole earth with darkness, in which they are followed by most of the moderns.]
195 Origen ad Matth. c. 27, and a few modern critics, Beza, Le Clerc, Lardner, &c., are desirous of confining it to the land of Judea.]
196 The celebrated passage of Phlegon is now wisely abandoned. When Tertullian assures the Pagans that the mention of the prodigy is found in Arcanis (not Archivis) vestris, (see his Apology, c. 21,) he probably appeals to the Sibylline verses, which relate it exactly in the words of the Gospel.
Note: According to some learned theologians a misunderstanding of the text in the Gospel has given rise to this mistake, which has employed and wearied so many laborious commentators, though Origen had already taken the pains to preinform them. The expression does not mean, they assert, an eclipse, but any kind of obscurity occasioned in the atmosphere, whether by clouds or any other cause. As this obscuration of the sun rarely took place in Palestine, where in the middle of April the sky was usually clear, it assumed, in the eyes of the Jews and Christians, an importance conformable to the received notion, that the sun concealed at midday was a sinister presage. See Amos viii. 9, 10. The word is often taken in this sense by contemporary writers; the Apocalypse says the sun was