impious towards the gods, and prefer impiety to religion. Admonish also every priest, not to frequent the theatre, nor to drink in taverns, nor to exercise any trade or employment that is mean and disgraceful. Those who obey you, honour; and those who disobey you, expel. Erect also hospitals in every city, that [C] strangers may partake our benevolence; and not only those of our own religion but, if they are indigent, others also.

How these expenses are to be defrayed must now be considered. I have ordered Galatia to supply you with thirty thousand bushels of wheat every year. Of which the fifth part is to be given to the poor who attend on the priests, and the remainder to be distributed amongst strangers [D] and our own beggars. For when none of the Jews beg, and the impious Galilæans relieve both their own poor and ours, it is shameful that ours should be destitute of our assistance.

Teach, therefore, the Gentiles to contribute to such ministerial functions, and [431] the Gentile villages to offer to the gods their first-fruits. Accustom them to such acts of benevolence, and inform them that this was of old the regal office. For Homer puts these words into the mouth of Eumæus :—

It never was our guise

[B] To slight the poor, or aught humane despise;
For Jove unfolds our hospitable door,

'Tis Jove that sends the stranger and the poor.

Let us not suffer others to emulate our good actions, while we ourselves are disgraced by sloth, lest by negligence we lose our reverence for the gods. If I hear that you practise this, I shall overflow with joy.

[C] Visit the Dukes seldom at their houses, but write to them often. Whenever they enter a city let none of the priests go to meet them; but when they resort to the temples, let them be received within the vestibule. When they enter, let none of their guards precede them; but let who will follow them. For as soon as they enter the door of the temple, [D] they become private persons. You yourself, you well know, have a right to precede all who are within it, that being agreeable to the divine law. Those

who are truly pious will obey you, and none will oppose you but the proud, ostentatious, and vainglorious.

I am ready to assist the people of Pessinus, if they can render the Mother of the Gods propitious to them. But, if they neglect her, they will not only be culpable, but, which is more harsh to say, will incur my displeasure :—

[432] No law requires that they my care should prove,
Or pity, hated by the powers above.

Therefore assure them that, if they wish for my protection, all the people must supplicate the Mother of the Gods.J. Duncombe, The Works of the Emperor Julian, ii. 127-34.

No. 35. Julian's Rescript forbidding Christians to teach the Classics, 363

From Ep. xlii. Op. 422–4 (ii. 544-7: Teubner, 1876). [422] Right education we take to consist not in outward polish of phrase and expression, but in a sound disposition. of intelligent thought and in just notions touching virtue and vice, honour and shame. Whoever thinks one thing but teaches his [B] scholars another, falls short from an educational no less than from a moral point of view. If the difference between the mind and the tongue of the teacher extended only to trifles, his dishonesty, though objectionable, might yet be tolerated. But where the subject is all-important and the teacher instils the exact contrary of his own convictions, it becomes nothing less than intellectual huckstering, the immoral and [C] shameful trade of men who teach most energetically what they contemn most completely, to cajole and inveigle by sham commendations those to whom they wish to dispose of their own-I can give it no better name-bad stuff.

All would-be educators must be moral, and must sincerely hold opinions not antagonistic to current beliefs; more especially those who are engaged in the education of the young, as expounders of the old classical [D] authors, whether as rhetoricians, or grammarians, or, above all, as sophists. For sophists, apart from other claims, affect to be teachers o morals as well as language, and claim social

philosophy as their proper province.

How far this is true
But in commending

or untrue we need not stay to enquire. the lofty aim of their professions, I could commend them more highly if they spoke the truth, and did not stand selfconvicted of believing one thing and teaching their hearers another. And in this way [423] Homer, Hesiod, Demosthenes, Herodotus, Thucydides, Isocrates, Lysias found in the gods the source of all learning. Some esteemed themselves priests of Hermes, others of the Muses. I hold it absurd and improper for those who undertake to expound these authors to dishonour the gods whom they honoured. I do not say—it would be absurd to do so-that they are bound to reform their opinions and remain instructors of the young. I leave them the option of not teaching what they consider [B] vicious; or else, if anxious to continue teaching, of primarily and bona fide impressing upon their scholars, that neither Homer nor Hesiod nor any other author, whom in their teaching they have charged with irreligion and theological folly and error, is such as they have represented. Otherwise in drawing the fees for their support from the works of such authors, they own to a mean sordidness, that for the sake of a few pence will go all lengths.

Hitherto, there have been many [C] reasons for not attending at temple worship; the prevailing terrorism furnished some excuse for disguising the truest religious convictions. But now that the gods have granted us liberty, it is monstrous for men any longer to teach what they do not believe sound. If they acknowledge the wisdom of those whose writings they interpret, and whose prophets, as it were, they are, [D] let them first of all imitate their piety towards the gods. But if they feel that they have gone astray concerning the gods, the most adorable, then let them go to the churches of the Galilæans to expound Matthew and Luke, in obedience to whom ye are bidden to abstain from holy rites. And may your ears, as ye would say, and your tongue be born again to those doctrines, to which I pray that I and all that love me in thought or deed may ever cleave.

To guides and instructors of youth this is the law [424] that I ordain for all. None that desire to attend lectures

are debarred. For it is as unreasonable to debar from the right path children ignorant as yet whither they should turn, as to drive them by fear and by force to the religion of their fathers. Indeed it would be right to treat them like imbeciles and heal them against their will, only that allowance has to be [B] made for all afflicted with this kind of malady. Fools are better taught than punished.-G. H. Rendall, The Emperor Julian, 207–9.

No. 36.—The Requirements of the Priestly Office From Julian, Fragmentum Epistolæ (Op. 304 B-5 D:

Teubner, 1876).

[304 B] No priest must anywhere be present at the licentious theatrical shows of the present day, nor introduce one into his own house; for that is altogether unfitting. Indeed if it were possible to banish such shows absolutely from the theatres so as to restore to Dionysus those theatres pure as of old, I should certainly have endeavoured with all my heart to bring this about; [C] but as it is, since I thought that this is impossible, and that even if it should prove to be possible it would not on other accounts be expedient, I forbore entirely from this ambition. But I do demand that priests should withdraw themselves from the licentiousness of the theatres and leave them to the crowd. Therefore let no priest enter a theatre or have an actor or a chariot-driver for his friend; and let no dancer or mime ever approach his door. As for the sacred games [D] I permit any one who will to attend those only in which women are forbidden not only to compete but even to be spectators. With regard to the hunting shows with dogs which are performed in the cities inside the theatres, need 1 say that not only priests but even the sons of priests must keep away from them?

Now it would perhaps have been well to say earlier from what class of men and by what method priests must be appointed; but it is [305] quite appropriate that my remarks should end with this. I say that the most upright men in every city, by preference those who show most love for the gods, and next those who show most love for their fellowmen, must be appointed, whether they be poor or rich,

And in this matter let there be no distinction whatever whether they are unknown or well known. For the man who by reason of his gentleness has not won notice ought not to be barred by reason of his want of fame. Even though he be poor and a man of the people, if he possess within himself these two things, love for God and love for his fellow-men, let him be appointed priest. [B] And a proof of his love for God is his inducing his own people to show reverence to the gods; a proof of his love for his fellows is his sharing cheerfully, even from a small store, with those in need, and his giving willingly thereof, and trying to do good to as many men as he is able.

We must pay special attention to this point and by this means effect a cure. For when it came about that the poor were neglected and overlooked [C] by the priests, then I think the impious Galilæans observed this fact and devoted themselves to philanthropy. And they have gained ascendancy in the worst of their deeds through the credit they win for such practices. For just as those who entice children with a cake, and by throwing it to them two or three times induce them to follow them, and then, when they are far away from their friends, cast them on board a ship and sell them as slaves, and that which for the moment seemed sweet, proves to be bitter for all the rest of their lives-[D] by the same method, I say, the Galilæans also begin with their so-called love-feast, or hospitality, or service of tables--for they have many ways of carrying it out, and hence call it by many names-and the result is that they have led very many into atheism.-W. C. Wright, The Works of the Emperor Julian, ii. 335–9.

No. 37.Julian on the Worship of Apollo at

Daphne

From Julian, Misopogon, Op. 361 D-363 C (ii. 467–9; Teubner, 1876).

[361 D]... In the tenth month according to your reckoning-Loos, I think you call it-there is a certain festival founded by your forefathers in honour of this god, and it was your duty to be zealous in visiting Daphne. Accordingly, I hastened thither from the temple of Zeus