The same kind of extreme prejudice which drove Voltaire into maintaining of the Jews, not that they were a people whom we should do very ill either to imitate or admire, but nothing less than that they were the enemies of the human race, found vent in such assertions as that if any one could have restored the Empire to its strength, or at all events retarded its fall, that man was the Emperor Julian.[255] A historian may justly contend, if he thinks that the evidence warrants him, that Julian belongs to the type of virtuous reactionists, just as we may say it of Wesley or the chiefs of the Tractarians. But to make such an assertion as that the repression of Christianity after the middle of the fourth century, even supposing it to have been possible of achievement, could have given back to the rapidly declining empire a strength of which all the roots were lifeless, was to falsify history for the sake of exalting the name of an apostate. A Roman aristocrat, blind to the real operation and comparative value of the forces at work, might be pardoned for holding Christianity guilty of the general dissolution around him; but it was a strange phantasy for a philosopher of the eighteenth century to suppose that the Christian system, in the shape which it had assumed by Julian’s time, did not offer principles of firmer association, than the mere rites of a paganism which was spontaneously decaying with a rapidity that increased day by day.[256] There is no stronger illustration of the twist which polemical fury may give to the most acute intelligence, than this belief of Voltaire’s, that an organisation which had attracted to itself every able and statesmanlike intellect of the time, could do less for the regeneration of the Empire than the initiated disciple of Platonist theurgy.