Orations

^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 Emperor 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!