§ 42.5. =Heathen Polemics and Apologetics.=--=Julian’s= controversial treatise Κατὰ Γαλιλαίων λόγοι, in 3 bks. according to Cyril, in 7 bks. according to Jerome, is known only from the reply of Cyril of Alexandria (§ 47, 6) which follows it section by section, the rest of the answers to it having been entirely lost. Of Cyril’s book only the first ten λόγοι have come down to us in a complete state, and from these we are able almost wholly to restore the first book of Julian’s treatise. Only fragments of the second decade of Cyril’s work are extant, and not even so much of the third, so that of Julian’s third book we may be said to know nothing.[117] Julian represented Christianity as a deteriorated Judaism, but Christolatry and the worship of martyrs as later falsifications of the doctrine of Christ.--The later advocates of heathenism, Libanius and Symmachus, were content with claiming toleration and religious freedom. But when from the 5th century, under the influence of the barbarians, signs of the speedy overthrow of the Roman empire multiplied, the heathen polemics assumed a bolder attitude, declaring that this was the punishment of heaven for the contempt of the old national religion, under which the empire had flourished. Such is the standpoint especially of the historians Eunapius and Zosimus. But history itself refuted them more successfully than the Christian apologists; for even these barbarous peoples passed over in due course to Christianity, and vied with the Roman emperors in their endeavours to extirpate heathenism. In the 5th century, the celebrated Neo-Platonist Proclus wrote “eighteen arguments (ἐπιχειρήματα) against the Christians” in vindication of the Platonic doctrine of the eternity of the world and in refutation of the Christian doctrine of creation. The Christian grammarian John Philoponus (§ 47, 11) answered them in an exhaustive and elaborate treatise, which again was replied to by the philosopher =Simplicius=, one of the best teachers in the pagan University of Athens.--The dialogue =Philopatris=, “the Patriot,” included among the works of Lucian of Samosata, but certainly not composed by him, is a feeble imitation of the famous scoffer, in which the writer declares that he can no longer fitly swear at the Olympic gods with their many unsavoury loves and objectionable doings, and with a satirical reference to Acts xvii. 23 recommends for this purpose “the unknown God at Athens,” whom he further scurrilously characterizes as ὑψιμέδων θεὸς, υἵος πατρὸς, πνεῦμα ἐκ πατρὸς ἐκπορευόμενον ἓν ἐκ τριῶν καὶ ἐξ ἑνὸς τρία (§ 50, 1, 7). Finally he tells of some closely shaven men (§ 45, 1) who were treated as liars, because, having in consequence of a ten days’ fast and singing had a vision foreboding ill to their fatherland, their prophecy was utterly discredited by the arrival of an