Lampridius has been understood to assert this castration, using the words “_genitalia devinxit_,” but, as Professor Robinson Ellis has pointed out to me, _devinxit_ usually means no more than “tied up.” Aurelius Victor, being later, is naturally more explicit. He says “_abscissis genitalibus_,” but despite his fourth-century statement, there is considerable ground for doubt as to whether the operation actually took place, chiefly on account of the records which his biographers have left concerning the Emperor’s later proclivities—matrimony and the like—in which he is supposed to have indulged until the last moment of his life. And it would certainly have been a miserable ending to a life of pleasure, as he understood the meaning of the word. If it is true, it certainly proves a zeal for the Kingdom of Heaven’s sake which we are scarcely capable of understanding. Towards idols made with hands Antonine had no attraction. It was the acquisition of stones with a claim to divinity on which he had set his mind, even (according to a most faulty passage in Lampridius) to the Laodicean statue of Diana, which Orestes with his own hands had placed in its proper sanctuary. These he made, one and all, servants of the only God—some chamberlains, some domestics. Early Christianity had much the same idea as Antonine concerning the position of the older Gods, but, with a singular lack of perspicacity, it turned them into demons,—where they did not become saints,—and by so doing created a power of evil out of what had formerly been a powerful beneficence. Undoubtedly, one of the Emperor’s chief mistakes was his attempt to amalgamate the kindred worship of Jerusalem, in its various forms, with that of the Roman deities, and even though his circumcision almost certainly belongs to the period when he became High Priest of Elagabal (the period when he attained to puberty), the connection of this ceremony with the kindred Jewish observance was sufficient, in the Roman mind, to brand Antonine as a Hebrew innovator. The same odium would not, however, have been attached to him when it was reported that he had submitted to the triune baptism practised by various of the Christian sects; since this practice was well known to the Romans on account of its inclusion amongst the ceremonies at the Mithraic initiations. The ceremony, therefore, would only become unpopular when men realised that it was an outward and visible sign of their Emperor’s inclusion of the Nazarene sect in his grand reunion of churches.