philosophy of religion, and it was with a sigh for his sanity that wise men escaped from the orgy in which their Emperor was taking chief part.
It was all so freakish that men might have looked and listened quietly, if the High Priest — in accordance with his scheme of reform — had not desired the assistance of his great officers of state; naturally, these men objected all the more strongly because they were perforce to profess interest in their new duties, and joyfully spread disaffection, once they were amongst the conspirators and out of the Emperor's hearing.
Lampridius' legend of Antonine's human sacrifices must be dealt with as another calumny. He says that the Emperor used to sacrifice young boys of the best families, preferring those whose parents were alive, and, being present, would be most grieved at the deed. In this case the refutation is scarcely needed, since the author asserts that such was the custom of the Syrian worship, whereas it is now certain that Rome had caused the cessation of human sacrifices long before the second century amongst all Semitic peoples. It is in all probability the same legend which was attached to the early Christian mysteries, and with even less reason, for while the Christian worship was in secret, and so might lend itself to the supposition of nefarious practices, that of the Sun God was public and blatantly open before the world, following a well-known and approved ritual.
No, Antonine might have been mad, but there was a certain method in his madness, and this
