XXIII.

against

ty.

The inclination of Julian might prefer the CHAP. gods of Homer, and of the Scipios, to the new faith, which his uncle had established in the He writes Roman empire; and in which he himself had Chriftianibeen fanctified by the facrament of baptifm. But as a philofopher, it was incumbent on him to justify his diffent from Christianity, which was fupported by the number of its converts, by the chain of prophecy, the fplendour of miracles, and the weight of evidence. The elaborate. work 30, which he compofed amidst the preparations of the Perfian war, contained the fubstance of those arguments which he had long revolved in his mind. Some fragments have been transcribed and preferved, by his adverfary, the vehement Cyril of Alexandria "; and they exhibit a very fingular mixture of wit and learning, of fophiftry and fanaticifm. The elegance of the style, and the rank of the author, recommended his writings to the public attention "2: and in the impious lift of the enemies of Christ

30 Fabricius (Biblioth. Græc. 1. v. c. viii. p. 88-90 ) and Lardner (Heathen Testimonies, vol. iv. p. 44–47.) have accurately compiled all that can now be discovered of Julian s work against the Christians.

31 About seventy years after the death of Julian, he executed a task which had been feebly attempted by Philip of Side, a prolix and contemptible writer. Even the work of Cyril has not entirely fatisfied the most favourable judges: and the Abbé de la Bleterie (Preface à l'Hift. de Jovien, p. 30. 3.) wishes that some theologien philofophe (a strange centaur) would undertake the refutation of Julian.

32 Libaniús (Orat. Parental. c lxxxvii. p. 313.), who has been suspected of affisting his friend, prefers this divine vindication (Orat, ix. in necem Julian, p. 255. edit. Morel.) to the writings of Porphyry. His judgment may be arraigned (Socrates, 1. iii. c. 23.), but Libanius cannot be accused of flattery to a dead prince.

VOL. IV.

G

ianity,

CHAP. ianity, the celebrated name of Porphyry was XXIII. effaced by the fuperior merit or reputation of

Univerfal toleration.

Julian. The minds of the faithful were either feduced, or fcandalized, or alarmed; and the pagans, who sometimes prefumed to engage in the unequal difpute, derived, from the popular work of their Imperial miffionary, an inexhauftible fupply of fallacious objections. But in the affiduous profecution of thefe theological ftudies, the emperor of the Romans imbibed the illiberal prejudices and paffions of a polemic divine. He contracted an irrevocable obligation, to maintain and propagate his religious opinions; and whilft he fecretly applauded the strength and dexterity with which he wielded the weapons of controverfy, he was tempted to diftruft the fincerity, or to defpife the understandings, of his antagonists, who could obftinately refift the force of reafon and eloquence.

The Chriftians, who beheld with horror and indignation the apoftacy of Julian, had much more to fear from his power than from his arguments. The pagans, who were confcious of his fervent zeal, expected, perhaps with impatience, that the flames of perfecution fhould be immediately kindled against the enemies of the gods; and that the ingenious malice of Julian would invent fome cruel refinements of death and torture, which had been unknown to the rude and inexperienced fury of his predeceffors. But the hopes, as well as the fears, of the religious factions were apparently difappointed, by the prudent

XXIII.

prudent humanity of a prince ", who was careful CHAP. of his own fame, of the public peace, and of the rights of mankind. Instructed by history and reflection, Julian was perfuaded, that if the diseases of the body may fometimes be cured by falutary violence, neither steel nor fire can eradicate the erroneous opinions of the mind. The reluctant victim may be dragged to the foot of the altar; but the heart ftill abhors and difclaims the facrilegious act of the hand. Religious obftinacy is hardened and exasperated by oppreffion; and, as foon as the perfecution fubfides, thofe who have yielded, are restored as penitents, and those who have refifted, are honoured as faints and martyrs. If Julian adopted the unfuccefsful cruelty of Diocletian and his colleagues, he was fenfible that he should ftain his memory with the name of tyrant, and add new glories to the Catholic church, which had derived strength and encrease from the feverity of the pagan magiftrates. Actuated by these motives, and apprehenfive of disturbing the repofe of an unfettled reign, Julian furprised the world by an edict, which was not unworthy of a statesman, or a philofopher. He extended to all the inhabitants of the Roman world, the benefits of a free and equal toleration; and the only hardship.

33 Libanius (Orat. Parent. c. lviii. p. 283, 284.) has eloquently explained the tolerating principles and conduct of his Imperial friend. In a very remarkable epifle to the people of Boftra, Julian himself (epist. lii.) profeffes his moderation, and betrays his zeal; which is acknowledged by Ammianus, and exposed by Gregory (Orat. iii. p. 72.).

CHAP. which he inflicted on the Chriftians, was to de

XXII.

prive them of the power of tormenting their fellow-fubjects, whom they ftigmatifed with the odious titles of idolaters and heretics. The Pagans received a gracious permiffion, or rather an express order, to open ALL their temples 34 and they were at once delivered from the oppreffive laws, and arbitrary vexations, which they had sustained under the reign of Conftantine and of his fons. At the fame time, the bishops and clergy, who had been banished by the Arian monarch, were recalled from exile, and restored to their respective churches; the Donatifts, the Novatians, the Macedonians, the Eunomians, and thofe who, with a more profperous fortune, adhered to the doctrine of the council of Nice. Julian, who understood and derided their theological disputes, invited to the palace the leaders of the hostile fects, that he might enjoy the agreeable fpectacle of their furious encounters. The clamour of controversy sometimes provoked the emperor to exclaim, "Hear me! the Franks "have heard me, and the Alemanni;" but he foon discovered that he was now engaged with more obftinate and implacable enemies; and though he exerted the powers of oratory to per fuade them to live in concord, or at least in peace, he was perfectly fatisfied, before he dif

34 In Greece the temples of Minerva were opened by his exprefs command, before the death of Conftantius (Liban. Orat. Parent. c. 55. p. 280.); and Julian declares himself a pagan in his publie manifefto to the Athenians. This unqueftionable evidence may correct the hafty affertion of Ammianus, who seems to fuppofe Conftantinople to be the place where he difcovered his attachment to the gods.

С

XXIII.

miffed them from his prefence, that he had no- CHAP. thing to dread from the union of the Chriftians. The impartial Ammianus has afcribed this affected clemency to the defire of fomenting the intestine divifions of the church; and the infidious defign of undermining the foundations of Christianity, was infeparably connected with the zeal, which Julian profeffed, to restore the ancient religion of the empire ".

35

As foon as he afcended the throne, he affumed, according to the cuftom of his predeceffors, the character of fupreme pontiff; not only as the most honourable title of Imperial greatness, but as a facred and important office; the duties of which he was refolved to execute with pious diligence. As the business of the ftate prevented the emperor from joining every day in the public devotion of his subjects, he dedicated a domeftic chapel to his tutelar deity the Sun; his gardens were filled with statues and altars of the gods; and each apartment of the palace difplayed the appearance of a magnificent temple. Every morning he faluted the parent of light with a facrifice; the blood of another victim was shed at the moment when the Sun funk below the horizon; and the Moon, the Stars, and the Genii of the night received their

35 Ammianus, xxii. 5. Sozomen, l. v. c. 5. Beftia moritur, tranquillitas redit. . . omnes epifcopi qui de propriis fedibus fuerant exterminati per indulgentiam novi principis ad ecclefias redeunt. Jerom. adverfus Luciferianos, tom. ii. p. 143. Optatus accufes the Donatifts for owing their fafety to an apostate (1. ii. c. 16. p. 36, 37. edit. Dupin).