Thoughts of Marcus Aurelius Antoninus Part 1

Thoughts of Marcus Aurelius Antoninus.

by Marcus Aurelius Antoninus.

BIOGRAPHICAL SKETCH

OF

MARCUS AURELIUS ANTONINUS.

M. Antoninus was born at Rome, A.D. 121, on the 26th of April. His father, Annius Verus, died while he was praetor. His mother was Domitia Calvilla, also named Lucilla. The Emperor T. Antoninus Pius married Annia Galeria Faustina, the sister of Annius Verus, and was consequently the uncle of M. Antoninus. When Hadrian adopted Antoninus Pius and declared him his successor in the empire, Antoninus Pius adopted both L.

Ceionius Commodus, the son of Aelius Caesar, and M. Antoninus, whose original name was M. Annius Verus. Antoninus then took the name of M.

Aelius Aurelius Verus, to which was added the t.i.tle of Caesar in A.D.

139: the name Aelius belonged to Hadrian's family, and Aurelius was the name of Antoninus Pius. When M. Antoninus became Augustus, he dropped the name of Verus and took the name of Antoninus. Accordingly he is generally named M. Aurelius Antoninus, or simply M. Antoninus.

The youth was most carefully brought up. He thanks the G.o.ds (i. 17) that he had good grandfathers, good parents, a good sister, good teachers, good a.s.sociates, good kinsmen and friends, nearly everything good. He had the happy fortune to witness the example of his uncle and adoptive father Antoninus Pius, and he has recorded in his word (i. 16; vi. 30) the virtues of the excellent man and prudent ruler. Like many young Romans he tried his hand at poetry and studied rhetoric. Herodes Atticus and M. Cornelius Fronto were his teachers in eloquence. There are extant letters between Fronto and Marcus,[A] which show the great affection of the pupil for the master, and the master's great hopes of his industrious pupil. M. Antoninus mentions Fronto (i. 11) among those to whom he was indebted for his education.

[A] M. Cornelii Frontonis Reliquiae, Berlin, 1816. There are a few letters between Fronto and Antoninus Pius.

When he was eleven years old, he a.s.sumed the dress of philosophers, something plain and coa.r.s.e, became a hard student, and lived a most laborious, abstemious life, even so far as to injure his health.

Finally, he abandoned poetry and rhetoric for philosophy, and he attached himself to the sect of the Stoics. But he did not neglect the study of law, which was a useful preparation for the high place which he was designed to fill. His teacher was L. Volusia.n.u.s Maecia.n.u.s, a distinguished jurist. We must suppose that he learned the Roman discipline of arms, which was a necessary part of the education of a man who afterwards led his troops to battle against a warlike race.

Antoninus has recorded in his first book the names of his teachers, and the obligations which he owed to each of them. The way in which he speaks of what he learned from them might seem to savor of vanity or self-praise, if we look carelessly at the way in which he has expressed himself; but if any one draws this conclusion, he will be mistaken.

Antoninus means to commemorate the merits of his several teachers, what they taught, and what a pupil might learn from them. Besides, this book, like the eleven other books, was for his own use; and if we may trust the note at the end of the first book, it was written during one of M.

Antoninus' campaigns against the Quadi, at a time when the commemoration of the virtues of his ill.u.s.trious teachers might remind him of their lessons and the practical uses which he might derive from them.

Among his teachers of philosophy was s.e.xtus of Chaeroneia, a grandson of Plutarch. What he learned from this excellent man is told by himself (i.

9). His favorite teacher was Q. Junius Rusticus (i. 7), a philosopher, and also a man of practical good sense in public affairs. Rusticus was the adviser of Antoninus after he became emperor. Young men who are destined for high places are not often fortunate in those who are about them, their companions and teachers; and I do not know any example of a young prince having had an education which can be compared with that of M. Antoninus. Such a body of teachers distinguished by their acquirements and their character will hardly be collected again; and as to the pupil, we have not had one like him since.

Hadrian died in July A.D. 138, and was succeeded by Antoninus Pius. M.

Antoninus married Faustina, his cousin, the daughter of Pius, probably about A.D. 146, for he had a daughter born in 147. He received from his adoptive father the t.i.tle of Caesar, and was a.s.sociated with him in the administration of the state. The father and the adopted son lived together in perfect friends.h.i.+p and confidence. Antoninus was a dutiful son, and the emperor Pius loved and esteemed him.

Antoninus Pius died in March, A.D. 161. The Senate, it is said, urged M.

Antoninus to take the sole administration of the empire, but he a.s.sociated with himself the other adopted son of Pius, L. Ceionius Commodus, who is generally called L. Verus. Thus Rome for the first time had two emperors. Verus was an indolent man of pleasure, and unworthy of his station. Antoninus however bore with him, and it is said Verus had sense enough to pay to his colleague the respect due to his character. A virtuous emperor and a loose partner lived together in peace, and their alliance was strengthened by Antoninus giving to Verus for wife his daughter Lucilla.

The reign of Antoninus was first troubled by a Parthian war, in which Verus was sent to command; but he did nothing, and the success that was obtained by the Romans in Armenia and on the Euphrates and Tigris was due to his generals. This Parthian war ended in A.D. 165. Aurelius and Verus had a triumph (A.D. 166) for the victories in the East. A pestilence followed, which carried off great numbers in Rome and Italy, and spread to the west of Europe.

The north of Italy was also threatened by the rude people beyond the Alps, from the borders of Gallia to the eastern side of the Hadriatic.

These barbarians attempted to break into Italy, as the Germanic nations had attempted near three hundred years before; and the rest of the life of Antoninus, with some intervals, was employed in driving back the invaders. In 169 Verus suddenly died, and Antoninus administered the state alone.

During the German wars Antoninus resided for three years on the Danube at Carnuntum. The Marcomanni were driven out of Pannonia and almost destroyed in their retreat across the Danube; and in A.D. 174 the emperor gained a great victory over the Quadi.

In A.D. 175, Avidius Ca.s.sius, a brave and skilful Roman commander who was at the head of the troops in Asia, revolted, and declared himself Augustus. But Ca.s.sius was a.s.sa.s.sinated by some of his officers, and so the rebellion came to an end. Antoninus showed his humanity by his treatment of the family and the partisans of Ca.s.sius; and his letter to the Senate, in which he recommends mercy, is extant. (Vulcatius, Avidius Ca.s.sius, c. 12.)

Antoninus set out for the East on hearing of Ca.s.sius' revolt. Though he appears to have returned to Rome in A.D. 174, he went back to prosecute the war against the Germans, and it is probable that he marched direct to the East from the German war. His wife Faustina, who accompanied him into Asia, died suddenly at the foot of the Taurus, to the great grief of her husband. Capitolinus, who has written the life of Antoninus, and also Dion Ca.s.sius, accuses the empress of scandalous infidelity to her husband, and of abominable lewdness. But Capitolinus says that Antoninus either knew it not or pretended not to know it. Nothing is so common as such malicious reports in all ages, and the history of imperial Rome is full of them. Antoninus loved his wife, and he says that she was "obedient, affectionate, and simple." The same scandal had been spread about Faustina's mother, the wife of Antoninus Pius, and yet he too was perfectly satisfied with his wife. Antoninus Pius says after her death, in a letter to Fronto, that he would rather have lived in exile with his wife than in his palace at Rome without her. There are not many men who would give their wives a better character than these two emperors.

Capitolinus wrote in the time of Diocletian. He may have intended to tell the truth, but he is a poor, feeble biographer. Dion Ca.s.sius, the most malignant of historians, always reports, and perhaps he believed, any scandal against anybody.

Antoninus continued his journey to Syria and Egypt, and on his return to Italy through Athens he was initiated into the Eleusinian mysteries. It was the practice of the emperor to conform to the established rites of the age, and to perform religious ceremonies with due solemnity. We cannot conclude from this that he was a superst.i.tious man, though we might perhaps do so if his book did not show that he was not. But that is only one among many instances that a ruler's public acts do not always prove his real opinions. A prudent governor will not roughly oppose even the superst.i.tions of his people; and though he may wish they were wiser, he will know that he cannot make them so by offending their prejudices.

Antoninus and his son Commodus entered Rome in triumph, perhaps for some German victories, on the 23d. of December, A.D. 176. In the following year Commodus was a.s.sociated with his father in the empire, and took the name of Augustus. This year A.D. 177 is memorable in ecclesiastical history. Attalus and others were put to death at Lyon for their adherence to the Christian religion. The evidence of this persecution is a letter preserved by Eusebius (E.H. V. I; printed in Routh's Reliquiae Sacrae, vol. i, with notes). The letter is from the Christians of Vienna and Lugdunum in Gallia (Vienna and Lyon) to their Christian brethren in Asia and Phrygia; and it is preserved perhaps nearly entire. It contains a very particular description of the tortures inflicted on the Christians in Gallia, and it states that while the persecution was going on, Attalus, a Christian and a Roman citizen, was loudly demanded by the populace and brought into the amphitheatre; but the governor ordered him to be reserved, with the rest who were in prison, until he had received instructions from the emperor. Many had been tortured before the governor thought of applying to Antoninus. The imperial rescript, says the letter, was that the Christians should be punished, but if they would deny their faith, they must be released. On this the work began again. The Christians who were Roman citizens were beheaded; the rest were exposed to the wild beasts in the amphitheatre. Some modern writers on ecclesiastical history, when they use this letter, say nothing of the wonderful stories of the martyrs' sufferings. Sanctus, as the letter says, was burnt with plates of hot iron till his body was one sore and had lost all human form; but on being put to the rack he recovered his former appearance under the torture, which was thus a cure instead of a punishment. He was afterwards torn by beasts, and placed on an iron chair and roasted. He died at last.

The letter is one piece of evidence. The writer, whoever he was that wrote in the name of the Gallic Christians, is our evidence both for the ordinary and the extraordinary circ.u.mstances of the story, and we cannot accept his evidence for one part and reject the other. We often receive small evidence as a proof of a thing we believe to be within the limits of probability or possibility, and we reject exactly the same evidence, when the thing to which it refers appears very improbable or impossible.

But this is a false method of inquiry, though it is followed by some modern writers, who select what they like from a story and reject the rest of the evidence; or if they do not reject it, they dishonestly suppress it. A man can only act consistently by accepting all this letter or rejecting it all, and we cannot blame him for either. But he who rejects it may still admit that such a letter may be founded on real facts; and he would make this admission as the most probable way of accounting for the existence of the letter; but if, as he would suppose, the writer has stated some things falsely, he cannot tell what part of his story is worthy of credit.

The war on the northern frontier appears to have been uninterrupted during the visit of Antoninus to the East, and on his return the emperor again left Rome to oppose the barbarians. The Germanic people were defeated in a great battle A.D. 179. During this campaign the emperor was seized with some contagious malady, of which he died in the camp at Sirmium (Mitrovitz), on the Save, in Lower Pannonia, but at Vindebona (Vienna), according to other authorities, on the 17th of March, A.D.

180, in the fifty-ninth year of his age. His son Commodus was with him.

The body, or the ashes probably, of the emperor were carried to Rome, and he received the honor of deification. Those who could afford it had his statue or bust; and when Capitolinus wrote, many people still had statues of Antoninus among the Dei Penates or household deities. He was in a manner made a saint. Commodus erected to the memory of his father the Antonine column which is now in the Piazza Colonna at Rome. The _ba.s.si rilievi_ which are placed in a spiral line round the shaft commemorate the victories of Antoninus over the Marcomanni and the Quadi, and the miraculous shower of rain which refreshed the Roman soldiers and discomfited their enemies. The statue of Antoninus was placed on the capital of the column, but it was removed at some time unknown, and a bronze statue of St. Paul was put in the place by Pope Sixtus the fifth.

The historical evidence for the times of Antoninus is very defective, and some of that which remains is not credible. The most curious is the story about the miracle which happened in A.D. 174, during the war with the Quadi. The Roman army was in danger of peris.h.i.+ng by thirst, but a sudden storm drenched them with rain, while it discharged fire and hail on their enemies, and the Romans gained a great victory. All the authorities which speak of the battle speak also of the miracle. The Gentile writers a.s.sign it to their G.o.ds, and the Christians to the intercession of the Christian legion in the emperor's army. To confirm the Christian statement it is added that the emperor gave the t.i.tle of Thundering to this legion; but Dacier and others, who maintain the Christian report of the miracle, admit that this t.i.tle of Thundering or Lightning was not given to this legion because the Quadi were struck with lightning, but because there was a figure of lightning on their s.h.i.+elds, and that this t.i.tle of the legion existed in the time of Augustus.

Scaliger also had observed that the legion was called Thundering ([Greek: keraun.o.bolos], or [Greek: keraunophoros]) before the reign of Antoninus. We learn this from Dion Ca.s.sius (Lib. 55, c. 23, and the note of Reimarus), who enumerates all the legions of Augustus' time. The name Thundering of Lightning also occurs on an inscription of the reign of Trajan, which was found at Trieste. Eusebius (v. 5), when he relates the miracle, quotes Apolinarius, bishop of Hierapolis, as authority for this name being given to the legion Melitene by the emperor in consequence of the success which he obtained through their prayers; from which we may estimate the value of Apolinarius' testimony. Eusebius does not say in what book of Apolinarius the statement occurs. Dion says that the Thundering legion was stationed in Cappadocia in the time of Augustus.

Valesius also observes that in the Not.i.tia of the Imperium Romanum there is mentioned under the commander of Armenia the Praefectura of the twelfth legion named "Thundering Melitene;" and this position in Armenia will agree with what Dion says of its position in Cappadocia.

Accordingly Valesius concludes that Melitene was not the name of the legion, but of the town in which it was stationed. Melitene was also the name of the district in which this town was situated. The legions did not, he says, take their name from the place where they were on duty, but from the country in which they were raised, and therefore what Eusebius says about the Melitene does not seem probable to him. Yet Valesius, on the authority of Apolinarius and Tertullian, believed that the miracle was worked through the prayers of the Christian soldiers in the emperor's army. Rufinus does not give the name of Melitene to this legion, says Valesius, and probably he purposely omitted it, because he knew that Melitene was the name of a town in Armenia Minor, where the legion was stationed in his time.

The emperor, it is said, made a report of his victory to the Senate, which we may believe, for such was the practice; but we do not know what he said in his letter, for it is not extant. Dacier a.s.sumes that the emperor's letter was purposely destroyed by the Senate or the enemies of Christianity, that so honorable a testimony to the Christians and their religion might not be perpetuated. The critic has however not seen that he contradicts himself when he tells us the purport of the letter, for he says that it was destroyed, and even Eusebius could not find it. But there does exist a letter in Greek addressed by Antoninus to the Roman people and the sacred Senate after this memorable victory. It is sometimes printed after Justin's first Apology, but it is totally unconnected with the apologies. This letter is one of the most stupid forgeries of the many which exist, and it cannot be possibly founded even on the genuine report of Antoninus to the Senate. If it were genuine, it would free the emperor from the charge of persecuting men because they were Christians, for he says in this false letter that if a man accuse another only of being a Christian, and the accused confess, and there is nothing else against him, he must be set free; with this monstrous addition, made by a man inconceivably ignorant, that the informer must be burnt alive.[A]

[A] Eusebius (v. 5) quotes Tertullian's Apology to the Roman Senate in confirmation of the story. Tertullian, he says, writes that letters of the emperor were extant, in which he declares that his army was saved by the prayers of the Christians; and that he "threatened to punish with death those who ventured to accuse us." It is possible that the forged letter which is now extant may be one of those which Tertullian had seen, for he uses the plural number, "letters." A great deal has been written about this miracle of the Thundering Legion, and more than is worth reading. There is a dissertation on this supposed miracle in Moyle's Works, London, 1726.

During the time of Antoninus Pius and Marcus Antoninus there appeared the first Apology of Justinus, and under M. Antoninus the Oration of Tatian against the Greeks, which was a fierce attack on the established religions; the address of Athenagoras to M. Antoninus on behalf of the Christians, and the Apology of Melito, bishop of Sardes, also addressed to the emperor, and that of Apolinarius. The first Apology of Justinus is addressed to T. Antoninus Pius and his two adopted sons, M. Antoninus and L. Verus; but we do not know whether they read it.[A] The second Apology of Justinus is ent.i.tled "to the Roman Senate;" but this superscription is from some copyist. In the first chapter Justinus addresses the Romans. In the second chapter he speaks of an affair that had recently happened in the time of M. Antoninus and L,. Verus, as it seems; and he also directly addresses the emperor, saying of a certain woman, "she addressed a pet.i.tion to thee, the emperor, and thou didst grant the pet.i.tion." In other pa.s.sages the writer addresses the two emperors, from which we must conclude that the Apology was directed to them. Eusebius (E.H. iv. 18) states that the second Apology was addressed to the successor of Antoninus Pius, and he names him Antoninus Verus, meaning M. Antoninus. In one pa.s.sage of this second Apology (c.

8), Justinus, or the writer, whoever he may be, says that even men who followed the Stoic doctrines, when they ordered their lives according to ethical reason, were hated and murdered, such as Herac.l.i.tus, Musonius in his own times, and others; for all those who in any way labored to live according to reason and avoided wickedness were always hated; and this was the effect of the work of daemons.

[A] Orosius, vii. 14, says that Justinus the philosopher presented to Antonius Pius his work in defence of the Christian religion, and made him merciful to the Christians.

Justinus himself is said to have been put to death at Rome, because he refused to sacrifice to the G.o.ds. It cannot have been in the reign of Hadrian, as one authority states; nor in the time of Antoninus Pius, if the second Apology was written in the time of M. Antoninus; and there is evidence that this event took place under M. Antoninus and L. Verus, when Rusticus was praefect of the city.[A]

[A] See the Martyrium Sanctorum Justini, &c., in the works of Justinus, ed. Otto, vol. ii. 559. "Junius Rusticus Praefectus Urbi erat sub imperatoribus M. Aurelio et L. Vero, id quod liquet ex Themistii Orat. x.x.xiv Dindorf. p. 451, et ex quodam illorum rescripto, Dig. 49. 1. I, -- 2" (Otto). The rescript contains the words "Junium Rustic.u.m amic.u.m nostrum Praefectum Urbi." The Martyrium of Justinus and others is written in Greek. It begins, "In the time of the wicked defenders of idolatry impious edicts were published against the pious Christians both in cities and country places, for the purpose of compelling them to make offerings to vain idols. Accordingly the holy men (Justinus, Chariton, a woman Charito, Paeon, Liberia.n.u.s, and others) were brought before Rusticus, the praefect of Rome."

The Martyrium gives the examination of the accused by Rusticus.

All of them professed to be Christians. Justinus was asked if he expected to ascend into heaven and to receive a reward for his sufferings, if he was condemned to death. He answered that he did not expect: he was certain of it. Finally, the test of obedience was proposed to the prisoners; they were required to sacrifice to the G.o.ds. All refused, and Rusticus p.r.o.nounced the sentence, which was that those who refused to sacrifice to the G.o.ds and obey the emperor's order should be whipped and beheaded according to the law. The martyrs were then led to the usual place of execution and beheaded. Some of the faithful secretly carried off the bodies and deposited them in a fit place.

The persecution in which Polycarp suffered at Smyrna belongs to the time of M. Antoninus. The evidence for it is the letter of the church of Smyrna to the churches of Philomelium and the other Christian churches, and it is preserved by Eusebius (E.H. iv. 15). But the critics do not agree about the time of Polycarp's death, differing in the two extremes to the amount of twelve years. The circ.u.mstances of Polycarp's martyrdom were accompanied by miracles, one of which Eusebius (iv. 15) has omitted, but it appears in the oldest Latin version of the letter, which Usher published, and it is supposed that this version was made not long after the time of Eusebius. The notice at the end of the letter states that it was transcribed by Caius from the copy of Irenaeus, the disciple of Polycarp, then transcribed by Socrates at Corinth; "after which I Pionius again wrote it out from the copy above mentioned, having searched it out by the revelation of Polycarp, who directed me to it,"

&c. The story of Polycarp's martyrdom is embellished with miraculous circ.u.mstances which some modern writers on ecclesiastical history take the liberty of omitting.[A]

[A] Conyers Middleton, An Inquiry into the Miraculous Powers, &c. p. 126. Middleton says that Eusebius omitted to mention the dove, which flew out of Polycarp's body, and Dodwell and Archbishop Wake have done the same. Wake says, "I am so little a friend to such miracles that I thought it better with Eusebius to omit that circ.u.mstance than to mention it from Bp.

Usher's Ma.n.u.script," which ma.n.u.script however, says Middleton, he afterwards declares to be so well attested that we need not any further a.s.surance of the truth of it.

In order to form a proper notion of the condition of the Christians under M. Antoninus we must go back to Trajan's time. When the younger Pliny was governor of Bithynia, the Christians were numerous in those parts, and the wors.h.i.+pers of the old religion were falling off. The temples were deserted, the festivals neglected, and there were no purchasers of victims for sacrifice. Those who were interested in the maintenance of the old religion thus found that their profits were in danger. Christians of both s.e.xes and all ages were brought before the governor who did not know what to do with them. He could come to no other conclusion than this, that those who confessed to be Christians and persevered in their religion ought to be punished; if for nothing else, for their invincible obstinancy. He found no crimes proved against the Christians, and he could only characterize their religion as a depraved and extravagant superst.i.tion, which might be stopped if the people were allowed the opportunity of recanting. Pliny wrote this in a letter to Trajan (Plinius, Ep. x. 97). He asked for the emperor's directions, because he did not know what to do. He remarks that he had never been engaged in judicial inquiries about the Christians, and that accordingly he did not know what to inquire about, or how far to inquire and punish. This proves that it was not a new thing to examine into a man's profession of Christianity and to punish him for it.[A]

[A] Orosius (vii. 12) speaks of Trajan's persecution of the Christians, and of Pliny's application to him having led the emperor to mitigate his severity. The punishment by the Mosaic law for those who attempted to seduce the Jews to follow new G.o.ds was death. If a man was secretly enticed to such new wors.h.i.+p, he must kill the seducer, even if the seducer were brother, son, daughter, wife, or friend. (Deut. xiii.)

Trajan's rescript is extant. He approved of the governor's judgment in the matter, but he said that no search must be made after the Christians; if a man was charged with the new religion and convicted, he must not be punished if he affirmed that he was not a Christian, and confirmed his denial by showing his reverence to the heathen G.o.ds. He added that no notice must be taken of anonymous informations, for such things were of bad example. Trajan was a mild and sensible man; and both motives of mercy and policy probably also induced him to take as little notice of the Christians as he could, to let them live in quiet if it were possible. Trajan's rescript is the first legislative act of the head of the Roman state with reference to Christianity, which is known to us. It does not appear that the Christians were further disturbed under his reign. The martyrdom of Ignatius by the order of Trajan himself is not universally admitted to be an historical fact.[A]

[A] The Martyrium Ignatii, first published in Latin by Archbishop Usher, is the chief evidence for the circ.u.mstances of Ignatius' death.

In the time of Hadrian it was no longer possible for the Roman government to overlook the great increase of the Christians and the hostility of the common sort to them. If the governors in the provinces were willing to let them alone, they could not resist the fanaticism of the heathen community, who looked on the Christians as atheists. The Jews too, who were settled all over the Roman Empire, were as hostile to the Christians as the Gentiles were.[A] With the time of Hadrian begin the Christian Apologies, which show plainly what the popular feeling towards the Christians then was. A rescript of Hadrian to Minucius Funda.n.u.s, the Proconsul of Asia, which stands at the end of Justin's first Apology,[B] instructs the governor that innocent people must not be troubled, and false accusers must not be allowed to extort money from them; the charges against the Christians must be made in due form, and no attention must be paid to popular clamors; when Christians were regularly prosecuted and convicted of illegal acts, they must be punished according to their deserts; and false accusers also must be punished. Antoninus Pius is said to have published rescripts to the same effect. The terms of Hadrian's rescript seem very favorable to the Christians; but if we understand it in this sense, that they were only to be punished like other people for illegal acts, it would have had no meaning, for that could have been done without asking the emperor's advice. The real purpose of the rescript is that Christians must be punished if they persisted in their belief, and would not prove their renunciation of it by acknowledging the heathen religion. This was Trajan's rule, and we have no reason for supposing that Hadrian granted more to the Christians than Trajan did. There is also printed at the end of Justin's first Apology a rescript of Antoninus Pius to the Commune of ([Greek: to koinon tes Asias]), and it is also in Eusebius (E.H. iv.

13). The date of the rescript is the third consuls.h.i.+p of Antoninus Pius.[C] The rescript declares that the Christians--for they are meant, though the name Christians does not occur in the rescript--were not to be disturbed unless they were attempting something against the Roman rule; and no man was to be punished simply for being a Christian. But this rescript is spurious. Any man moderately acquainted with Roman history will see by the style and tenor that it is a clumsy forgery.

[A] We have the evidence of Justinus (ad Diognetum, c. 5) to this effect: "The Christians are attacked by the Jews as if they were men of a different race, and are persecuted by the Greeks; and those who hate them cannot give the reason of their enmity."