DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.9840#0268
214 THE TOMB OF ZEUS VENERATED IN CRETE [CHAP.
tomb remained an object of curiosity to strangers, and
of veneration to the Cretans, from an early period till
after the age of Constantine. The legal establishment
of Christianity, as the paid religion of the state, by
that Emperor, did but little in Greece towards ex-
tinguishing the ancient superstitions9. The Christianv
ruler of the Roman world, in his earnest desire for the
conversion of all his heathen subjects, undoubtedly held
out many strong inducements to make them adopt the
newly established religion : he bestowed temporal prizes
on conformity10, and, sometimes, used violence and
persecution to attain his end11. Still he professed to
tolerate those who adhered to the old theology : " Let
not any one molest another, but let each person follow
the religion which he prefers," were his words12, although
his conduct did not always correspond with them13-
xad' i'uxus xpovoou. Lucian, de Sacrif. 10. Tom. r. p. 634. ed. Hemst. and
de Jov. Tragoed. 45. Tom. n. p. 693. 'E7rei o'L ye e/c KjorjTijs rtKovrei dXXa
ripuv OLtiyovvrai, Ta<pov tlvo. KeiOi oeitcvvadai, kul (Ttj'iXijv ecpecrn-avai,
&tl\ov(Tai> (09 ovkstl f$povTi](TeLev av 6 Zeus, Tedvew<s irdXai. origen,
c. Cels. iii. 43. p. 475. ed. Par. TLaTO.yeXwp.ev tcuv irposKwovvTuiv tov
Ata, eTrel tol^oi ciutov ev KpjjT?; deLnvvTai. The same fact is spoken of
by many other authors : see Meursius, Cret. p. 80. and Elmenhoe-
stius and Wowerus, on Minucius Felix, p. 213. ed. Lugd. Bat. 1692.
9 It is observed by Fallmerayer, Gesch. der Morea, p. 113. that after
Constantine's time still " Olympia, Amyklae und Eleusis, die drei Haupt-
quartiere des Hellenismus, blieben unberuehrt—die Zerstoerung derselben
das Signal eines allgemeinen Aufstandes gewesen waere. Fuer ihren Glauben,
und fuer ihre Goetter, wussten Heiden eben so gut zu sterben als Christen fuer
die Wahrheit der neuen Lehre—Mit Julians Thronbesteigung (361 nach.
Chr.) schien Zeus noch einmal—ueber den Christengott zu triumphiren. Die
Heiden waren ueberall die Mehrzahl, erhielten alle oeffentlichen Aemter;
Opfer und Spiele zu Delphi, zu Korinth, zu Argos, und Olympia, wurden
mit erneuter Pracht gefeiert; in Korinth, in Argos, und sogar in Sparta
philosophische Stuetzen fuer die sinkenden Altaere der Goetter gezimmert."
10 Eusebius, Life of Constantine, in. 21. The consequence of this was
that many conformed externally, but retained their inner belief in the old
superstitions: Eusebius, I.e. iv. 59.
11 See Eusebius, 1. c. in. 58. and de laudib. Const, c. vm. Heini-
chen, on in. 54. not. 3. and iv. 19. not. 5.
12 eusebius, 1. c. ii. 56. 'Ofxaiav toZs Tria-Tevovffiv 01 TrXavtofxevoi.
Xa'ipovTei XapifiavtTUKTav eipi\viT3 te kui tjuu^tas diroXavcnv — pijSeli tov
e-repov irapevoyXe'iTw' e/catrTOS oirep ?/ \\>vyr\ (iovXeTai, tovto /cat irpaTTeTw.
13 Heinichen, 1. c. Excurs. 11. ad 11. 68—72. p. 528.
tomb remained an object of curiosity to strangers, and
of veneration to the Cretans, from an early period till
after the age of Constantine. The legal establishment
of Christianity, as the paid religion of the state, by
that Emperor, did but little in Greece towards ex-
tinguishing the ancient superstitions9. The Christianv
ruler of the Roman world, in his earnest desire for the
conversion of all his heathen subjects, undoubtedly held
out many strong inducements to make them adopt the
newly established religion : he bestowed temporal prizes
on conformity10, and, sometimes, used violence and
persecution to attain his end11. Still he professed to
tolerate those who adhered to the old theology : " Let
not any one molest another, but let each person follow
the religion which he prefers," were his words12, although
his conduct did not always correspond with them13-
xad' i'uxus xpovoou. Lucian, de Sacrif. 10. Tom. r. p. 634. ed. Hemst. and
de Jov. Tragoed. 45. Tom. n. p. 693. 'E7rei o'L ye e/c KjorjTijs rtKovrei dXXa
ripuv OLtiyovvrai, Ta<pov tlvo. KeiOi oeitcvvadai, kul (Ttj'iXijv ecpecrn-avai,
&tl\ov(Tai> (09 ovkstl f$povTi](TeLev av 6 Zeus, Tedvew<s irdXai. origen,
c. Cels. iii. 43. p. 475. ed. Par. TLaTO.yeXwp.ev tcuv irposKwovvTuiv tov
Ata, eTrel tol^oi ciutov ev KpjjT?; deLnvvTai. The same fact is spoken of
by many other authors : see Meursius, Cret. p. 80. and Elmenhoe-
stius and Wowerus, on Minucius Felix, p. 213. ed. Lugd. Bat. 1692.
9 It is observed by Fallmerayer, Gesch. der Morea, p. 113. that after
Constantine's time still " Olympia, Amyklae und Eleusis, die drei Haupt-
quartiere des Hellenismus, blieben unberuehrt—die Zerstoerung derselben
das Signal eines allgemeinen Aufstandes gewesen waere. Fuer ihren Glauben,
und fuer ihre Goetter, wussten Heiden eben so gut zu sterben als Christen fuer
die Wahrheit der neuen Lehre—Mit Julians Thronbesteigung (361 nach.
Chr.) schien Zeus noch einmal—ueber den Christengott zu triumphiren. Die
Heiden waren ueberall die Mehrzahl, erhielten alle oeffentlichen Aemter;
Opfer und Spiele zu Delphi, zu Korinth, zu Argos, und Olympia, wurden
mit erneuter Pracht gefeiert; in Korinth, in Argos, und sogar in Sparta
philosophische Stuetzen fuer die sinkenden Altaere der Goetter gezimmert."
10 Eusebius, Life of Constantine, in. 21. The consequence of this was
that many conformed externally, but retained their inner belief in the old
superstitions: Eusebius, I.e. iv. 59.
11 See Eusebius, 1. c. in. 58. and de laudib. Const, c. vm. Heini-
chen, on in. 54. not. 3. and iv. 19. not. 5.
12 eusebius, 1. c. ii. 56. 'Ofxaiav toZs Tria-Tevovffiv 01 TrXavtofxevoi.
Xa'ipovTei XapifiavtTUKTav eipi\viT3 te kui tjuu^tas diroXavcnv — pijSeli tov
e-repov irapevoyXe'iTw' e/catrTOS oirep ?/ \\>vyr\ (iovXeTai, tovto /cat irpaTTeTw.
13 Heinichen, 1. c. Excurs. 11. ad 11. 68—72. p. 528.