tom. i. p. 121-148;) he
translates the singular and original conferences of the emperor, the
primate of Egypt, and the Arian deputies. The Abbe is not satisfied
with the coarse pleasantry of Jovian; but his partiality for Athanasius
assumes, in his eyes, the character of justice.]

[Footnote 6: The true area of his death is perplexed with some
difficulties, (Tillemont, Mem. Eccles. tom. viii. p. 719-723.) But the
date (A. D. 373, May 2) which seems the most consistent with history
and reason, is ratified by his authentic life, (Maffei Osservazioni
Letterarie, tom. iii. p. 81.)]

[Footnote 7: See the observations of Valesius and Jortin (Remarks
on Ecclesiastical History, vol. iv. p. 38) on the original letter of
Athanasius; which is preserved by Theodoret, (l. iv. c. 3.) In some Mss.
this indiscreet promise is omitted; perhaps by the Catholics, jealous of
the prophetic fame of their leader.]

The slightest force, when it is applied to assist and guide the natural
descent of its object, operates with irresistible weight; and Jovian had
the good fortune to embrace the religious opinions which were supported
by the spirit of the times, and the zeal and numbers of the most
powerful sect. [8] Under his reign, Christianity obtained an easy
and lasting victory; and as soon as the smile of royal patronage was
withdrawn, the genius of Paganism, which had been fondly raised and
cherished by the arts of Julian, sunk irrecoverably in the. In many
cities, the temples were shut or deserted: the philosophers who had
abused their transient favor, thought it prudent to shave their beards,
and disguise their profession; and the Christians rejoiced, that they
were now in a condition to forgive, or to revenge, the injuries which
they had suffered under the preceding reign. [9] The consternation
of the Pagan world was dispelled by a wise and gracious edict of
toleration; in which Jovian explicitly declared, that although he should
severely punish the sacrilegious rites of magic, his subjects might
exercise, with freedom and safety, the ceremonies of the ancient
worship. The memory of this law has been preserved by the orator
Themistius, who was deputed by the senate of Constantinople to express
their royal devotion for the new emperor. Themistius expatiates on the
clemency of the Divine Nature, the facility of human error, the
rights of conscience, and the independence of the mind; and, with some
eloquence, inculcates the principles of ph