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Rh in force. No statute of Theodosius ordered the destruction of temples—he was no vandal. The demolition went on merrily in some districts, but as the result of popular violence, which however found encouragement in the known fact of the emperor's activity in repressing pagan rites.

It was in this way that the destruction of the famous Serapeum at Alexandria was brought about, although Socrates states that "at the solicitation of Theophilus, bishop of Alexandria, the emperor issued an order at this time for the demolition of the heathen temples in that city; commanding also that it should be put in execution under the direction of Theophilus, which occasioned a great commotion." First we see the temple of Mithra cleared out and its abhorrent contents exposed to view. That was not an instance of temple demolition; the building was not destroyed. But in the case of the Serapeum, inasmuch as the pagan party was using it as their fortress, a riotous attack was made on it by the mob led by the monks, the image of Serapis was hacked to pieces, and the temple itself pulled to the ground. This act of violence provoked a counter movement from the pagan section of the population, and the result was a street fight in which many lives were lost. Socrates states that most of the victims were Christians, it being found afterwards that very few heathen were killed. We may gather from this fact that the pagan element in the city was still strong—at least in its anti-Christian activity, although it did not show much energy in support of its own religious rites. Other temples in Egypt and elsewhere were destroyed, probably in similar popular tumults, and nobody was punished by the government. Still, Theodosius himself had wished the buildings to be preserved and used as government offices.

Theodosius did not confine the distribution of offices to Christians; he granted them to pagan's when he saw merit. Thus he appointed Symmachus consul and the rhetorician Themistius prefect of Constantinople and even tutor to his