They prayed, they fasted, they distributed alms to the poor, gifts to the clergy, and oblations to the tombs of the martyrs; and the splendid monument of St. Mamas, at Cæsarea, was erected, or at least was undertaken, by the joint labour of Gallus and Julian.8 They respectfully conversed with the bishops who were eminent for superior sanctity, and solicited the benediction of the monks and hermits who had introduced into Cappadocia the voluntary hardships of the ascetic life. As the two princes advanced towards the years of manhood, they discovered, in their religious sentiments, the difference of their characters. The dull and obstinate understanding of Gallus embraced, with implicit zeal, the doctrines of Christianity, which never influenced his conduct, or moderated his passions. The mild disposition of the younger brother was less repugnant to the precepts of the Gospel; and his active curiosity might have been gratified by a theological system which explains the mysterious essence of the Deity, and opens the boundless prospect of invisible and future worlds. But the independent spirit of Julian refused to yield the passive and unresisting obedience which was required, in the name of religion, by the haughty ministers of the church. Their speculative opinions were imposed as positive laws, and guarded by the terrors of eternal punishments; but while they prescribed the rigid formulary of the thoughts, the words, and the actions of the young prince; whilst they silenced his objections, and severely checked the freedom of his inquiries, they secretly provoked his impatient genius to disclaim the authority of his ecclesiastical guides. He was educated in the Lesser Asia, amidst the scandals of the Arian controversy.10 The fierce contests of the Eastern bishops, the incessant alterations of their creeds, and the profane motives which appeared to actuate their conduct, insensibly strengthened the prejudice of Julian that they neither understood nor believed the religion for which they so fiercely contended. Instead of listening to the proofs of Christianity with that favourable attention which adds weight to the most respectable evidence, he

8 The share of the work which had been allotted to Gallus was prosecuted with vigour and success; but the earth obstinately rejected and subverted the structures which were imposed by the sacrilegious hand of Julian. Greg. iii. p. 59, 60, 61. Such a partial earthquake, attested by many living spectators, would form one of the clearest miracles in ecclesiastical story.

9 The philosopher (Fragment, p. 288) ridicules the iron chains, &c., of these solitary fanatics (see Tillemont, Mém. Ecclés. tom. ix. p. 661, 662), who had forgot that man is by nature a gentle and social animal, ἀνθρώπου φύσει πολιτικοῦ ζώου καὶ ἡμέρου. The Pagan supposes that because they had renounced the gods, they were possessed and tormented by evil dæmons.

10 See Julian apud Cyril. 1. vi. p. 206, 1. viii. p. 253, 262. "You persecute," says he, "those heretics who do not mourn the dead man precisely in the way which you approve." He shows himself a tolerable theologian; but he maintains that the Christian Trinity is not derived from the doctrine of Paul, of Jesus, or of Moses.

66

heard with suspicion, and disputed with obstinacy and acuteness, the doctrines for which he already entertained an invincible aversion. Whenever the young princes were directed to compose declamations on the subject of the prevailing controversies, Julian always declared himself the advocate of Paganism, under the specious excuse that, in the defence of the weaker cause, his learning and ingenuity might be more advantageously exercised and displayed.

He embraces

logy of

As soon as Gallus was invested with the honours of the purple, Julian was permitted to breathe the air of freedom, of the mytho- literature, and of Paganism." The crowd of sophists, who Paganism. were attracted by the taste and liberality of their royal pupil, had formed a strict alliance between the learning and the religion of Greece; and the poems of Homer, instead of being admired as the original productions of human genius, were seriously ascribed to the heavenly inspiration of Apollo and the muses. The deities of Olympus, as they are painted by the immortal bard, imprint themselves on the minds which are the least addicted to superstitious credulity. Our familiar knowledge of their names and characters, their forms and attributes, seems to bestow on those airy beings a real and substantial existence; and the pleasing enchantment produces an imperfect and momentary assent of the imagination to those fables which are the most repugnant to our reason and experience. In the age of Julian every circumstance contributed to prolong and fortify the illusion-the magnificent temples of Greece and Asia; the works of those artists who had expressed, in painting or in sculpture, the divine conceptions of the poet; the pomp of festivals and sacrifices; the successful arts of divination; the popular traditions of oracles and prodigies; and the ancient practice of two thousand years. The weakness of polytheism was, in some measure, excused by the moderation of its claims; and the devotion of the Pagans was not incompatible with the most licentious scepticism.12 Instead of an indivisible and regular system, which occupies the whole extent of the believing mind, the mythology of the Greeks was composed of a thousand loose and flexible parts, and the servant of the gods was at liberty to define the degree and measure of his religious faith. The creed which Julian adopted for his own use was of the largest dimensions; and, by a strange contradiction, he disdained the salutary yoke of the Gospel, whilst he made a voluntary offering of his reason on the altars of Jupiter and Apollo. One

" Libanius, Orat. Parentalis, c. 9, 10, p. 232, &c. Greg. Nazianzen, Orat. iii. p. 61. Eunap. Vit. Sophist. in Maximo, p. 88 seqq., edit. Commelin. [1596].

12 A modern philosopher has ingeniously compared the different operation of theism and polytheism, with regard to the doubt or conviction which they produce in the human mind. See Hume's Essays, vol. ii. p. 444-457, in 8vo. edit. 1777.

of the orations of Julian is consecrated to the honour of Cybele, the mother of the gods, who required from her effeminate priests the bloody sacrifice so rashly performed by the madness of the Phrygian boy. The pious emperor condescends to relate, without a blush and without a smile, the voyage of the goddess from the shores of Pergamus to the mouth of the Tiber; and the stupendous miracle which convinced the senate and people of Rome that the lump of clay which their ambassadors had transported over the seas was endowed with life, and sentiment, and divine power." 13 For the truth of this prodigy he appeals to the public monuments of the city; and censures, with some acrimony, the sickly and affected taste of those men who impertinently derided the sacred traditions of their ancestors.14

The alle

gories.

But the devout philosopher, who sincerely embraced, and warmly encouraged, the superstition of the people, reserved for himself the privilege of a liberal interpretation, and silently withdrew from the foot of the altars into the sanctuary of the temple. The extravagance of the Grecian mythology proclaimed, with a clear and audible voice, that the pious inquirer, instead of being scandalized or satisfied with the literal sense, should diligently explore the occult wisdom, which had been disguised, by the prudence of antiquity, under the mask of folly and of fable.15 The philosophers of the Platonic school, 16 Plotinus, Porphyry, and the divine Iamblichus, were admired as the most skilful masters of this allegorical science, which laboured to soften and harmonize the deformed features of Paganism. Julian himself, who was directed in the mysterious pursuit by Ædesius, the venerable successor of Iamblichus, aspired to the possession of a treasure which he esteemed, if we may credit his solemn asseverations, far above the empire of the

13 The Idæan mother landed in Italy about the end of the second Punic war. The miracle of Claudia, either virgin or matron, who cleared her fame by disgracing the graver modesty of the Roman ladies, is attested by a cloud of witnesses. Their evidence is collected by Drakenborch (ad Silium Italicum, xvii. 33); but we may observe that Livy (xxix. 14) slides over the transaction with discreet ambiguity.

14 I cannot refrain from transcribing the emphatical words of Julian: quod di donat ταῖς πόλεσι πιστεύειν μᾶλλον τὰ τοιαῦτα, ἢ τουτοισὶ τοῖς κομψοῖς, ὧν τὸ ψυχάριον δρομὺ μὲν, úgrès de nudi v Bairu. Orat. v. p. 161. Julian likewise declares his firm belief in the ancilia, the holy shields, which dropped from heaven on the Quirinal hill; and pities the strange blindness of the Christians, who preferred the cross to these celestial trophies. Apud Cyril. 1. vi. p. 194.

15 See the principles of allegory, in Julian (Orat. vii. p. 216, 222). His reasoning is less absurd than that of some modern theologians, who assert that an extravagant or contradictory doctrine must be divine, since no man alive could have thought of inventing it.

16 Eunapius has made these sophists the subject of a partial and fanatical history; and the learned Brucker (Hist. Philosoph. tom. ii. p. 217-303) has employed much labour to illustrate their obscure lives and incomprehensible doctrines.

world." 17 It was indeed a treasure which derived its value only from opinion; and every artist who flattered himself that he had extracted the "precious ore from the surrounding dross claimed an equal right of stamping the name and figure the most agreeable to his peculiar fancy. The fable of Atys and Cybele had been already explained by Porphyry; but his labours served only to animate the pious industry of Julian, who invented and published his own allegory of that ancient and mystic tale. This freedom of interpretation, which might gratify the pride of the Platonists, exposed the vanity of their art. Without a tedious detail the modern reader could not form a just idea of the strange allusions, the forced etymologies, the solemn trifling, and the impenetrable obscurity of these sages, who professed to reveal the system of the universe. As the traditions of Pagan mythology were variously related, the sacred interpreters were at liberty to select the most convenient circumstances; and as they translated an arbitrary cipher, they could extract from any fable any sense which was adapted to their favourite system of religion and philosophy. The lascivious form of a naked Venus was tortured into the discovery of some moral precept, or some physical truth; and the castration of Atys explained the revolution of the sun between the tropics, or the separation of the human soul from vice and error.18

Theological system of Julian.

The theological system of Julian appears to have contained the sublime and important principles of natural religion. But as the faith which is not founded on revelation must remain destitute of any firm assurance, the disciple of Plato imprudently relapsed into the habits of vulgar superstition; and the popular and philosophic notion of the Deity seems to have been confounded in the practice, the writings, and even in the mind of Julian. The pious emperor acknowledged and adored the Eternal Cause of the universe, to whom he ascribed all the perfections of an infinite nature, invisible to the eyes and inaccessible to the understanding of feeble mortals. The Supreme God had created, or rather, in the Platonic language, had generated, the gradual succession of

19

17 Julian, Orat. vii. p. 222. He swears with the most fervent and enthusiastic devotion; and trembles lest he should betray too much of these holy mysteries, which the profane might deride with an impious Sardonic laugh.

18 See the fifth oration of Julian. But all the allegories which ever issued from the Platonic school are not worth the short poem of Catullus on the same extraordinary subject. The transition of Atys from the wildest enthusiasm to sober pathetic complaint for his irretrievable loss, must inspire a man with pity, an eunuch with despair.

19 The true religion of Julian may be deduced from the Cæsars, p. 308, with Spanheim's notes and illustrations; from the fragments in Cyril, 1. ii. p. 57, 58; and especially from the theological oration in Solem Regem, p. 130-158, addressed, in the confidence of friendship, to the præfect Sallust.

dependent spirits, of gods, of dæmons, of heroes, and of men; and every being which derived its existence immediately from the First Cause received the inherent gift of immortality. That so precious an advantage might not be lavished upon unworthy objects, the Creator had intrusted to the skill and power of the inferior gods the office of forming the human body, and of arranging the beautiful harmony of the animal, the vegetable, and the mineral kingdoms. To the conduct of these divine ministers he delegated the temporal government of this lower world; but their imperfect administration is not exempt from discord or error. The earth and its inhabitants are divided among them, and the characters of Mars or Minerva, of Mercury or Venus, may be distinctly traced in the laws and manners of their peculiar votaries. As long as our immortal souls are confined in a mortal prison, it is our interest, as well as our duty, to solicit the favour, and to deprecate the wrath, of the powers of heaven; whose pride is gratified by the devotion of mankind, and whose grosser parts may be supposed to derive some nourishment from the fumes of sacrifice.20 The inferior gods might sometimes condescend to animate the statues, and to inhabit the temples, which were dedicated to their honour. They might occasionally visit the earth, but the heavens were the proper throne and symbol of their glory. The invariable order of the sun, moon, and stars was hastily admitted by Julian as a proof of their eternal duration; and their eternity was a sufficient evidence that they were the workmanship, not of an inferior deity, but of the Omnipotent King. In the system of the Platonists the visible was a type of the invisible world. The celestial bodies, as they were informed by a divine spirit, might be considered as the objects the most worthy of religious worship. The SUN, whose genial influence pervades and sustains the universe, justly claimed the adoration of mankind, as the bright representative of the Logos, the lively, the rational, the beneficent image of the intellectual Father.21

In every age the absence of genuine inspiration is supplied by the strong illusions of enthusiasm and the mimic arts of impos- Fanaticism ture. If, in the time of Julian, these arts had been practised of the phionly by the Pagan priests, for the support of an expiring cause, some indulgence might perhaps be allowed to the interest and

losophers.

20 Julian adopts this gross conception by ascribing it to his favourite Marcus Antoninus (Cæsares, p. 333). The Stoics and Platonists hesitated between the analogy of bodies and the purity of spirits; yet the gravest philosophers inclined to the whimsical fancy of Aristophanes and Lucian, that an unbelieving age might starve the immortal gods. See Observations de Spanheim, p. 284, 444, &c.

21 Ἥλιον λέγω, τὸ ζῶν ἄγαλμα καὶ ἔμψυχον, καὶ ἔννουν, καὶ ἀγαθοεργὸν τοῦ νοητοῦ Tares. Julian, Epist. li. [p. 434]. In another place (apud Cyril. 1. ii. p. 69) he calls the sun God, and the throne of God. Julian believed the Platonician Trinity; and ouly blames the Christians for preferring a mortal to an immortal Logos.