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“The funds for all this had to be found from somewhere. Now, Constantine turned to ‘those accursed and foul people’ who had chosen to stubbornly ‘hold themselves back’ from Christianity and continue visiting their ‘sanctuaries of falsehood’ – in other words, those people who would soon be called ‘pagans’. The means by which Constantine chose to take some of this wealth was simple – and humiliating: he demanded that the statues be taken from the temples. Christian officials, so it was said, travelled the empire, ordering the priests of the old religion to bring their statues out of the temples. From the 330s onwards some of the most sacred objects in the empire started to be removed. It is hard, today, to understand the enormity of Constantine’s order. If Michelangelo’s Pietà were taken from the Vatican and sold, it would be considered a terrible act of cultural vandalism – but it wouldn’t be sacrilege as the statue is not in itself sacred. Statues in Roman temples were. To remove them was a gross violation, and Constantine knew it.”

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Book:The Darkening Age: The Christian Destruction of the Classical World
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“[T]here is another side to this Christian story, one that is worlds away from the bookish monks and careful copyists of legend. It is a far less glorious tale of how some philosophers were beaten, tortured, interrogated and exiled and their beliefs forbidden; it is a story of how intellectuals set light to their own libraries in fear. And it is above all a story that is told by absences: of how literature lost its liberty; how certain topics dropped from philosophical debate – and then started to vanish from the pages of history. It is a story of silence.”

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“In a now-familiar paradox of punishment it was explained again and again that all these physical attacks were a kindness. The Church persecutes, Augustine said, in the spirit of love. Jerome, the biblical scholar and saint, concurred: it was not cruel to defend God’s honour – in the Bible sinners suffer punishments up to and including death. Chrysostom agreed: if he were to punish your earthly body, he reassured his listeners, it was only to protect your eternal one so that ‘you may be saved, and we may rejoice, and God may be glorified now and always, for ever and ever without end. Amen.’ Those receiving such salvation might, not unreasonably, have felt otherwise. One monk in Shenoute’s care was saved with beatings so savage that he died of his injuries. And what if people, disinclined to rejoice, became frightened by the fact that their neighbours were spying on them, reporting on them, hounding them in their homes? Well, fear too had its benefits. Better to be scared than to sin. ‘Where there is terror,’ said Augustine, ‘there is salvation . . . Oh, merciful savagery!’ The intellectual foundations for a thousand years of theocratic oppression were being laid.”

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“[I]n the years that followed the persecutions, Christianity came to see itself, with great pride, as a persecuted Church. Its greatest heroes were not those who did good deeds but those who died in the most painful way. If you were willing to die an excruciating end in the arena then, whatever your previous holiness or lack thereof, you went straight to heaven: martyrdom wiped out all sins on the point of death. As well as getting there faster, martyrs enjoyed preferential terms in paradise, getting to wear the much-desired martyr’s crown. Tempting celestial terms were offered: it was said that the scripture promised ‘multiplication, even to a hundred times, of brothers, children, parents, land and homes’. Precisely how this celestial sum had been calculated is not clear but the general principle was: those who died early, publicly and painfully would be best rewarded. In many of the martyr tales the driving force is less that the Romans want to kill – and more that the Christians want to die. Why wouldn’t they? Paradoxically, martyrdom held considerable benefits for those willing to take it on. One was its egalitarian entry qualifications. As George Bernard Shaw acidly observed over a millennium later, martyrdom is the only way a man can become famous without ability. More than that, in a socially and sexually unequal era it was a way in which women and even slaves might shine. Unlike most positions of power in the highly socially stratified late Roman Empire, this was a glory that was open to all, regardless of rank, education, wealth or sex. The sociologist Rodney Stark has pointed out that – provided you believe in its promised rewards – martyrdom is a perfectly rational choice. A martyr could begin the day of their death as one of the lowliest people in the empire and end it as one of the most exalted in heaven. So tempting were these rewards that pious Christians born outside times of persecution were wont to express disappointment at being denied the opportunity of an agonizing death. When the later Emperor Julian pointedly avoided executing Christians in his reign, one Christian writer far from being grateful, sourly recorded that Julian had ‘begrudged the honour of martyrdom to our combatants’.”

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“Christian observers would look on the tolerance of their non-Christian neighbours with astonishment. Augustine later marvelled at the fact that the pagans were able to worship many different gods without discord while the Christians, who worshipped just the one, splintered into countless warring factions. Indeed, many pagans like Celsus seemed to actively praise plurality. To the Christians, this was anathema. Christ was the way, the truth and the light and everything else was not merely wrong but plunged the believer into a demonic darkness. To allow someone to continue in an alternative form of worship or a heretical form of Christianity was not to allow religious freedom; it was to allow Satan to thrive. Augustine, despite being impressed by the harmony of his neighbours, was not willing to extend such tolerance himself. It was, he concluded, the duty of a good Christian to convert heretics – by force, if necessary. This was a theme to which he returned again and again. Far better a little compulsion in this life, than eternal damnation in the next. People could not always be trusted to know what was good for them. The good and caring Christian would therefore remove the means of sinning from the uncertain reach of the sinner. ‘For in most cases we serve others best by not giving, and would injure them by giving, what they desire,’ he explained. Do not put a sword in a child’s hand. ‘For the more we love any one, the more are we bound to avoid entrusting to him things which are the occasion of very dangerous faults.”

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“Many treated his sudden conversion to Christianity with profound suspicion and more than a little distaste. This man of ‘evil disposition’ and ‘vicious inclinations’ had converted, wrote one non-Christian historian, not because of any burning heavenly crosses but because, having recently murdered his wife (he had – allegedly – boiled her in a bath because of a suspected affair with his son), he had been overcome by guilt. Yet the priests of the old gods were intransigent: Constantine was far too polluted, they said, to be purified of these crimes. No rites could cleanse him. At this moment of personal crisis Constantine happened to fall into conversation with a man who assured him that ‘the Christian doctrine would teach him how to cleanse himself from all his offences, and that they who received it were immediately absolved from all their sins’. Constantine, it was said, instantly believed.”

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“Today, in a world in which the very word ‘classical’ hints at something revered to the point of dullness, it is hard to understand quite how alarming many of these works were to the Christians. But to Christian eyes the classical canon had the power to horrify. It was replete with sins of every kind. Open Homer’s Iliad and you might find your eyes falling on a passage about how the god Ares seduced golden Aphrodite – and how they were both then caught in flagrante delicto. Open Oedipus the King and you might find a declaration that ‘the power of the gods is perishing’. Even works by the most stuffily august of authors were not without danger: open a work by the tediously virtuous Virgil, and you might find Dido and Aeneas up to no good in a cave in a rainstorm. Idolatry, blasphemy, lust, murder, vanity – every sin was there. That was what made them so enjoyable and, to the Christians, so damnable.”

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“Carpe diem, Horace had said. Eat, drink and be merry, for tomorrow you will be dead for eternity. The monks offered an alternative to this view: die today and you might live for eternity. This was a life lived in terror of its end. ‘Always keep your death in mind,’ was a common piece of advice: do not forget the eternal judgement. When one brother started to laugh during a meal, he was immediately reproached by a fellow monk: ‘What does this brother have in his heart, that he should laugh, when he ought to weep?’ How should one live well in this new and austere world? By constantly accusing yourself, said another monk, by ‘constantly reproaching myself to myself.’ Sit in your cell all day, advised another, weeping for your sins.”

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“Once a monk had given himself to his new monastic master he had to obey him – or face the consequences. Numerous rules begin with the formulation ‘Cursed be . . .’. Cursed were those who didn’t give all their wealth to the monastery; cursed were those who shaved without having been ordered to; cursed were those who looked at another monk with desire. If a monk ate, say, the forbidden fruit of cucumber at the wrong time then, the law informed him, ‘he sins’. At least sixty of the rules were devoted to sexual transgressions. Looking desirously at the nakedness of your neighbour while he washed was wrong; as was staring ‘with desirous feeling’ at your own nakedness; those who sat ‘close to one’s neighbour with a filthy desire in their heart’ were also ‘cursed’. Note that last one: ‘with a filthy desire in their heart’. No sin had been committed. The mere intention of sin was now a sin in itself. In Shenoute’s monastery even thoughts were policed. ‘Can any hide himself in secret places that I shall not see him?’ the Lord had asked. The answer from the White Monastery at least was a resounding no. As this new generation of hard-line Christian preachers constantly reminded their congregations in fierce, hectoring speeches, there was nowhere to hide from the all-seeing eyes of the Lord.”

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“The philosophy they had lived for starts to die itself. Some strands of ancient philosophy live on, preserved by the hands of some Christian philosophers – but it is not the same. Works that have to agree with the pre-ordained doctrines of a church are theology, not philosophy. Free philosophy has gone. The great destruction of classical texts gathers pace. The writings of the Greeks ‘have all perished and are obliterated’: that was what John Chrysostom had said. He hadn’t been quite right, then: but time would bring greater truth to his boast. Undefended by pagan philosophers or institutions, and disliked by many of the monks who were copying them out, these texts start to disappear. Monasteries start to erase the works of Aristotle, Cicero, Seneca and Archimedes. ‘Heretical’ – and brilliant – ideas crumble into dust. Pliny is scraped from the page. Cicero and Seneca are overwritten. Archimedes is covered over. Every single work of Democritus and his heretical ‘atomism’ vanishes. Ninety per cent of all classical literature fades away. Centuries later, an Arab traveller would visit a town on the edge of Europe and reflect on what had happened in the Roman Empire. ‘During the early days of the empire of the Rum,’ he wrote – meaning the Roman and Byzantine Empire – ‘the sciences were honoured and enjoyed universal respect. From an already solid and grandiose foundation, they were raised to greater heights every day, until the Christian religion made its appearance among the Rum; this was a fatal blow to the edifice of learning; its traces disappeared and its pathways were effaced.”

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“Constantine was faced with an intransigent population who insisted on worshipping idols at the expense of the risen Lord. He realized that conversion would be more ‘easily accomplished if he could get them to despise their temples and the images contained therein’. And what better way to teach wayward pagans the vanity of their gods than by cracking open their statues and showing that they were, quite literally, empty? Moreover, a religious system in which sacrifice was central would struggle to survive if there was nothing to sacrifice to. There was good biblical precedent for his actions. In Deuteronomy, God had commanded that His chosen people should overthrow altars, burn sacred groves and hew down the graven images of the gods. If Constantine attacked the temples then he was not being a vandal. He was doing God’s good work.”

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“For St Paul and other Christian preachers, the body and its urges were not to be celebrated but smothered. In tortuous and embarrassed circumlocutions, Paul raged at ‘this body of death’. The rewards of a virgin in heaven were said to be sixty times greater. Christian writers in this period recorded the stirrings of their sexuality with great distaste – perhaps none more influentially than Augustine. Sex was, he felt, permissible if children resulted from the union but even then the action itself was lustful, evil and ‘bestial’, while erections were ‘unseemly’. The West would reap a bitter harvest of sexual shame from the disgusted writings of these two men. In the earliest days of the religion, some Christians went further, arguing that there was no need for sex any more at all. A new form of creation, in the form of a great conflagration and rebirth of the godly, was imminent. What need for awkward, messy, inexact human reproduction? Eternal life rendered reproduction redundant.”

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“[W]hat befell the philosophers in AD 529 was not just one single law but a staccato burst of legal aggression issued by Justinian. ‘Your Clemency . . . the Glorious and Indulgent’ Justinian is how laws of this period referred to him. Justinian’s reverence, the legal code of the time announced, shone out ‘as a specially pure light, like that of a star’, while Justinian himself was referred to as ‘Your Holiness’; the ‘Glorious emperor’. There was little glorious or indulgent about what was coming. And there was certainly nothing that was clement. This was the end. The ‘impious and wicked pagans’ were to be allowed to continue in their ‘insane error’ no longer. Anyone who refused salvation in the next life would, from now on, be all but damned in this one. A series of legal hammer blows fell: anyone who offered sacrifice would be executed. Anyone who worshipped statues would be executed. Anyone who was baptized – but who then continued to sacrifice – they, too, would be executed. The laws went further. This was no longer mere prohibition of other religious practices. It was the active enforcement of Christianity on every single, sinful pagan in the empire. The roads to error were being closed, forcefully. Everyone now had to become Christian. Every single person in the empire who had not yet been baptized now had to come forward immediately, go to the holy churches and ‘entirely abandon the former error [and] receive saving baptism’. Those who refused would be stripped of all their property, movable and immovable, lose their civil rights, be left in penury and, ‘in addition’ – as if what had gone before was not punishment but mere preamble, they would be ‘subject to the proper punishment’. If any man did not immediately hurry to the ‘holy churches’ with his family and force them also to be baptized, then he would suffer all of the above – and then he would be exiled. The ‘insane error’ of paganism was to be wiped from the face of the earth.”

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“It was Hypatia’s fault, said the Christians, that the governor was being so stubborn. It was she, they murmured, who was standing between Orestes and Cyril, preventing them from reconciling. Fanned by the parabalani, the rumours started to catch, and flame. Hypatia was not merely a difficult woman, they said. Hadn’t everyone seen her use symbols in her work, and astrolabes? The illiterate parabalani (‘bestial men – truly abominable’ as one philosopher would later call them) knew what these instruments were. They were not the tools of mathematics and philosophy, no: they were the work of the Devil. Hypatia was not a philosopher: she was a creature of Hell. It was she who was turning the entire city against God with her trickery and her spells. She was ‘atheizing’ Alexandria. Naturally, she seemed appealing enough – but that was how the Evil One worked. Hypatia, they said, had ‘beguiled many people through satanic wiles’. Worst of all, she had even beguiled Orestes. Hadn’t he stopped going to church? It was clear: she had ‘beguiled him through her magic’. This could not be allowed to continue. One day in March AD 415, Hypatia set out from her home to go for her daily ride through the city. Suddenly, she found her way blocked by a ‘multitude of believers in God’. They ordered her to get down from her chariot. Knowing what had recently happened to her friend Orestes, she must have realized as she climbed down that her situation was a serious one. She cannot possibly have realized quite how serious. As soon as she stood on the street, the parabalani, under the guidance of a Church magistrate called Peter – ‘a perfect believer in all respects in Jesus Christ’ – surged round and seized ‘the pagan woman’. They then dragged Alexandria’s greatest living mathematician through the streets to a church. Once inside, they ripped the clothes from her body then, using broken pieces of pottery as blades, flayed her skin from her flesh. Some say that, while she still gasped for breath, they gouged out her eyes. Once she was dead, they tore her body into pieces and threw what was left of the ‘luminous child of reason’ onto a pyre and burned her.”

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“If any locals had seen the dark-robed group as they moved through the darkness they might well have felt the stirrings of fear. Monks – anonymous, rootless, untraceable – were able to commit atrocities with near impunity. ‘Our angels’ some Christians called them. Rubbish, said non-Christians. They were not angels but ignorant, boorish thugs, men in appearance only who ‘led the lives of swine, and openly did and allowed countless unspeakable crimes’. As the author Eunapius wrote with sardonic distaste: ‘in those days every man who wore a black robe and consented to behave in unseemly fashion in public, possessed the power of a tyrant, to such a pitch of virtue had the human race advanced!’ Even a wholeheartedly Christian emperor mutedly observed that ‘the monks commit many crimes’. And on that night, these monks were about to commit another. Shenoute’s target was not, this time, one of his monks but one of the wicked, godless pagans. In sermon after furious sermon Shenoute had turned his famously fiery prose on these people. Their hearts were ‘the nests of the spirits of wickedness’. If disturbed then these evil people would spit out poison. The Bible, Shenoute told his congregants, said that those who set up pagan images should be killed. As he put it in one particularly vigorous sermon, God wished His people to ‘remove the abominations from His presence’. The emperors, Shenoute thundered, had declared that the entire earth must be cleansed of perversions. No stone was to be left on top of any other stone of any pagan temple. Not one. In the entire earth.”

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“Out of all the froth and fury that was being issued from the government at the time, one law would become infamous for the next 1,500 years. Read this law and, in comparison to some of Justinian’s other edicts, it sounds almost underwhelming. Filed under the usual dull bureaucratic subheading, it is now known as ‘Law 1.11.10.2’. ‘Moreover,’ it reads, ‘we forbid the teaching of any doctrine by those who labour under the insanity of paganism’ so that they might not ‘corrupt the souls of their disciples.’ The law goes on, adding a finicky detail or two about pay, but largely that is it. Its consequences were formidable. This was this law that forced Damascius and his followers to leave Athens. It was this law that caused the Academy to close. It was this law that led the English scholar Edward Gibbon to declare that the entirety of the barbarian invasions had been less damaging to Athenian philosophy than Christianity was. This law’s consequences were described more simply by later historians. It was from this moment, they said, that a Dark Age began to descend upon Europe.”

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“As the modern scholar Alan Cameron has put it: ‘In 529 the philosophers of Athens were threatened with the destruction of their entire way of life.’ The Christians were behind this – yet you will search almost in vain for the word ‘Christian’ in most of the writings of the philosophers. That is not to say that evidence of them is not there. It is. The miasmatic presence of the religion is keenly felt on countless pages: it is Christians who are driving persecutions, torturing their colleagues, pushing philosophers into exile. Damascius and his fellow scholars loathed the religion and its uncompromising leaders. Even Damascius’s famously mild and gentle teacher, Isidore, ‘found them absolutely repulsive’; he considered them ‘irreparably polluted, and nothing whatever could constrain him to accept their company’. But the actual word Christian is missing. As if the very syllables were too distasteful for them to pronounce, the philosophers resorted to elaborate circumlocutions. At times, the names they gave them were muted. With a masterful understatement, the present system of Christian rule, with its torture, murder and persecution, was referred to as ‘the present situation’ or ‘the prevailing circumstances’. At another time the Christians became – perhaps a reference to those stolen and desecrated statues – ‘the people who move the immovable’. At other times the names were blunter: the Christians were ‘the vultures’ or, more simply still, ‘the tyrant’. Other phrases carried a contemptuous intellectual sneer. Greek literature is awash with hideously rebarbative creatures, and the philosophers turned to these to convey the horror of their situation: the Christians started to be referred to as ‘the Giants’ and the ‘Cyclops’. These particular names seem, at first sight, an odd choice. These are not the most repellent monsters in the Greek canon; Homer alone could have offered the man-eating monster Scylla as a more obvious insult. That would have missed the point. The Giants and the Cyclops of Greek myth aren’t terrible because they are not like men – they are terrible because they are. They belong to the uncanny valley of Greek monsters: they look, at first glance, like civilized humans yet they lack all the attributes of civilization. They are boorish, base, ill-educated, thuggish. They are almost men, but not quite – and all the more hideous for that. It was, for these philosophers, the perfect analogy. When that philosopher had been beaten till the blood ran down his back, the precise insult that he hurled at the judge had been: ‘There, Cyclops. Drink the wine, now that you have devoured the human flesh.”

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“The old laissez-faire Roman ways, in which the worship of one god might simply be added to the worship of all the others, were, preachers told their congregations, no longer acceptable. Worship a different god, they explained, and you were not merely being different. You were demonic. Demons, said the clerics, dwelt in the minds of those who practised the old religions. Those who criticized Christianity, warned the Christian apologist Tertullian, were not speaking with a free mind. Instead, they were attacking the Christians because they were under the control of Satan and his footsoldiers. The ‘battleground’ of these fearsome troops was nothing other than ‘your minds, which have been attuned to him by his secret insinuations’. Demons were able to ‘take possession of men’s souls and block up their hearts’ and so stop them believing in Christ.”

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“[A]ll over the empire, Romans are frustratingly unwilling to play their role as bloodthirsty martyr-makers. Many even refuse to execute Christians when they arrive in front of them. Arrius Antoninus was a Roman governor of Asia who in the late second century had executed a number of Christians in his province. He was perhaps unprepared for what came next. Instead of fleeing, local Christians suddenly turned up and, in one large mob, presented themselves before him. Antoninus did indeed dutifully kill a few (presumably there is only so much temptation a Roman can stand) but rather than dispatching the rest with pleasure, he turned to them with what, even with the passage of almost two millennia, sounds unmistakably like exasperation. ‘Oh you ghastly people,’ he said. ‘If you want to die you have cliffs you can jump off and nooses to hang yourself with.”

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“Many Romans didn’t like the Christians. They found their reclusive behaviour offensive; their teachings foolish; their fervour irritating and their refusal to sacrifice to the emperor insulting. But for the first 250 years after the birth of Christ, the imperial policy towards them was first to ignore them and then to declare that they must not be hounded. In the encounter between the Christians and the Romans it is the former who are almost without fail remembered as the oppressed and the latter as the oppressors. Yet, apart from Nero, it was almost two and a half centuries before emperors became involved in prosecutions of Christians – and even then, as we have seen, these prosecutions were brief. This was a grace and liberty that the Christians would decline to show to other religions when they finally gained control. A little over ten years after the newly Christian Constantine took power, it is said that laws began to be passed restricting ‘the pollutions of idolatry’. During Constantine’s own reign it seems to have been decreed that ‘no one should presume to set up cult-objects, or practise divination or other occult arts, or even to sacrifice at all’. Less than fifty years after Constantine, the death penalty was announced for any who dared to sacrifice. A little over a century later, in AD 423, the Christian government announced that any pagans who still survived were to be suppressed. Though, it added confidently – and ominously: ‘We now believe that there are none.”

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“Christian preachers [...] were intransigent. They, they said, were answerable to a higher power than the mere law of the land. Their eye was upon heaven. As they reminded their flocks, it was not the law of some imperial bureaucrat that mattered. It was the law of God. Anything that saved a soul – even if it did so at the expense of law, order or even the body that that soul inhabited – was an acceptable act. To attack the houses, bodies and temples of those afflicted by the ‘pagan error’ was not to harm these sinners but to help them. This was not brutality. This was kindness, education, reformation.”

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“[I]n around AD 170, a Greek intellectual named Celsus launched a monumental and vitriolic attack against the religion. It is clear that, unlike the other authors who have so far written about it, Celsus knows a lot about it. He has read Christian scripture – and not just read it: studied it in great detail. He knows about everything – from the Creation, to the Virgin Birth and the doctrine of the Resurrection. It is equally clear that he loathes it all and in arch, sardonic, and occasionally very earthy sentences, he vigorously rebuts it. The Virgin Birth? Nonsense, he writes, a Roman soldier had got Mary pregnant. The Creation is ‘absurd’; the books of Moses are garbage; while the idea of the resurrection of the body is ‘revolting’ and, on a practical level, ridiculous: ‘simply the hope of worms. For what sort of human soul would have any further desire for a body that has rotted?’ What is also clear is that Celsus is more than just disdainful. He is worried. Pervading his writing is a clear anxiety that this religion – a religion that he considers stupid, pernicious and vulgar – might spread even further and, in so doing, damage Rome. Over 1,500 years later, the eighteenth-century English historian Edward Gibbon would draw similar conclusions, laying part of the blame for the fall of the Roman Empire firmly at the door of the Christians. The Christians’ belief in their forthcoming heavenly realm made them dangerously indifferent to the needs of their earthly one. Christians shirked military service, the clergy actively preached pusillanimity, and vast amounts of public money were spent not on protecting armies but squandered instead on the ‘useless multitudes’ of the Church’s monks and nuns. They showed, Gibbon felt, an ‘indolent, or even criminal, disregard for the public welfare’.”

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