Following the principles of Platonism, “he justly concluded that the man who presumes to reign should aspire to the perfection of the divine nature--that he should purify his soul from her mortal and terrestrial part--that he should extinguish his appetites, enlighten his understanding, regulate his passions, and subdue the wild beast which, according to the lively metaphor of Aristotle, seldom fails to ascend the throne of a despot.” With all these virtues, unfortunately for his credit as a philosopher and humanitarian, the imperial Stoic allowed his natural goodness of heart to be corrupted by superstition and fanaticism. Conceiving himself to be the special and chosen instrument of the Deity for the restoration of the fallen religion, which he regarded as the true faith, he made it the foremost object of his pious but misdirected ambition to re-establish its sumptuous temples, priesthoods, and sacrificial altars with all their imposing ritual, and “he was heard to declare, with the enthusiasm of a missionary, that if he could render each individual richer than Midas and every city greater than Babylon, he should not esteem himself the benefactor of mankind, unless at the same time he could reclaim his subjects from their impious revolt against the immortal gods.”[90] Inspired by this religious zeal, he forgot the maxims of his master, Plato, so far as to rival, if not surpass, the ancient Jewish or Pagan ritual in the number of the sacrificial victims offered up in the name of religion and of the Deity. Happily for the future of the world, the fanatical piety of this youthful champion of the religion of Homer proved ineffectual to turn back the slow onward march of the Western mind, through fearful mazes of evil and error indeed, towards that “diviner day” which is yet to dawn for the Earth. X. CHRYSOSTOM. 347-407 A.D. The most eloquent, and one of the most estimable, of the “Fathers” was born at Antioch, the Christian city _par excellence_. His family held a distinguished position, and his father was in high command in the Syrian division of the imperial army. He studied for the law, and was instructed in oratory by the famous rhetorician Libanius (the intimate friend and counsellor of the young Emperor Julian), who pronounced his pupil worthy to succeed to his chair, if he had not adopted the Christian faith. He soon gave up the law for theology, and retired to a monastery, near Antioch, where he passed four years, rigidly abstaining from flesh-meat and, like the Essenes, abandoning the rights of private property and living a life of the strictest asceticism.