have gone so far. On the other hand, we seem precluded by the tenour and tone of the passage as a whole from regarding the phrase τὸν μέγαν ἐκεῖνον as a serious tribute to a greatness of soul and character which Lucian could recognise in one whose teaching he rejected. The words are not derisive, but they are mildly ironical: "the Christians still reverence that person who (to them) is so great."
Next, we should observe the characteristics which Lucian ascribes to Christians collectively. These are chiefly three:—(i) Their belief that immortality is assured to them; (2) their consequent indifference to earthly things, and readiness to meet death; (3) their sense of brotherhood—leading them to hold their goods in common, and to spare no effort or sacrifice in aid of a suffering fellow-Christian. Lucian has not a word of moral disparagement for Christianity. On the other hand, he regards Christians as simple-minded people, who believe without proof, and who fall an easy prey to imposture. Christian writers of a later age denounced Lucian as a blasphemer. The author of the short article on him in the lexicon of Suidas supports this charge by reference to the very passage which we have just been considering. There would be better ground for such a charge, if Lucian were indeed the writer of a piece called the Philopatris, which is traditionally included among his works. That piece contains two distinctly anti-Christian passages: one refers to the doctrine of the Trinity; the other mentions "a Galilaean who, having soared to the third heaven
