Res Gestae

Although Julian from the earliest days of his childhood had been more inclined towards the worship of the pagan gods, and as he gradually grew up burned with longing to practise it, yet because of his many reasons for anxiety he observed certain of its rites with the greatest possible secrecy.

But when his fears were ended, and he saw that the time had come when he could do as he wished, he revealed the secrets of his heart and by plain and formal decrees ordered the temples to be opened, victims brought to the altars, and the worship of the gods restored.

And in order to add to the effectiveness of these ordinances, he summoned to the palace the bishops of the Christians, who were of conflicting opinions, and the people, who were also at variance, and politely advised them to lay aside their differences, and each fearlessly and without opposition to observe his own beliefs.

On this he took a firm stand, to the end that, as this freedom increased their dissension, he might afterwards have no fear of a united populace, knowing as he did from experience that no wild beasts are such enemies to mankind as are most of the Christians in their deadly hatred of one another. And he often used to say:

For Marcus, as he was passing through Palestine on his way to Egypt, being often disgusted with the malodorous and rebellious Jews, is reported to have cried: O Marcomanni, O Quadi, O Sarmatians, at last I have found a people more unruly than you.

At this same time, induced by sundry rumours, there came[*](To Constantinople.) a number of Egyptians, a contentious race of men, by custom always delighting in intricate litigation, and especially eager for excessive indemnification if they had paid anything to a collector of debts, either for the purpose of being relieved of the debt, or at any rate, to bring in[*](I.e. pay.) what was demanded of them more conveniently by postponing it; or eager to charge wealthy men with extortion and threaten them with court proceedings.

All these, crowding together and chattering like jays, unseasonably interrupted the emperor himself, as well as the praetorian prefects, demanding after almost seventy years moneys that they declared that they had paid, justly or otherwise, to many individuals.

And, since they prevented any other business from receiving attention, the emperor issued an edict, in which he bade them all go to Chalcedon; and he promised that he would himself also shortly come there, to settle all

After they had crossed, orders were given to the captains of ships going to or coming from that port not to dare to give an Egyptian passage; and since that order was strictly observed, this obstinate attempt at blackmail vanished, and they all returned to their homes, disappointed in the hopes that they had entertained.

Thereupon a law was passed, as if at the proposal of Justice herself, which provided that no advocate at court should be troubled about payments which it was recognised that he had justly received.[*](For his services; these advocates were influential men at court, who appeared for men of humble rank when they brought petitions before the emperor. Evidently they were sometimes paid for their services. Julian’s law is to be found in Cod. Theod. ii. tit. 29.)

And so the first of January came, when the consular annals took on the names of Mamertinus and Nevitta; and the emperor showed himself especially condescending by going on foot to their inauguration in company with other high officials, an action which some commended but others criticised as affected and cheap.[*](It was, however, usual; cf. Spart., Hadr. ix. 7, praetorum et consulum official frequentavit; Claud. in Eutrop. i. 308; Ansonius, Prec. Consulis (Edyll. viii.), 34.)

Then, when Mamertinus gave games in the Circus and the slaves that were to be manumitted were led in by the assistant master of ceremonies,[*](The consuls on entering office gave games lasting three days, and usually freed some slaves in the presence of the people.) the emperor himself,

Meanwhile, he came frequently into the senate house to give attention to various matters with which the many changes in the state burdened him. And when one day, as he was sitting in judgement there, and it was announced that the philosopher Maximus[*](Letters of a familiar nature from Julian to Maximus have come down to us.) had come from Asia, he started up in an undignified manner, so far forgetting himself that he ran at full speed to a distance from the vestibule, and after having kissed the philosopher and received him with reverence, brought him back with him. This unseemly ostentation made him appear to be an excessive seeker for empty fame, and to have forgotten that splendid saying of Cicero’s,[*](Pro Archia, 11, 26.) which narrates the following in criticising such folk:

Those very same philosophers inscribe their names on the very books which they write on despising glory, so that even when they express scorn of honour and fame, they wish to be praised and known by name.

Not long after this, two former members of the secret service who were among those who had been discharged approached the emperor confidently and promised to point out the hiding-place of Florentius[*](Cf. 3, 6, above.) on condition that their military rank be restored to them.[*](They belonged to the so-called scholar Palatinae; see xiv. 7, 9, note 3.) But he rebuked them and called them informers, adding that it was not worthy of an

Present at all these events was Praetextatus,[*](His full name was Vettius Agorius Praetextatus. He pears as prefect of the city in xxvii. 9, 8, and xxviii. 1, 24.) a senator of noble character and old-time dignity, whom Julian had chanced to find engaged in private business at Constantinople and on his own initiative had appointed governor of Achaia with proconsular authority.

But, although he was so diligently engaged in reforming civil abuses, he did not on that account neglect military affairs, but put in command of the soldiers men approved by long trial; nay more, he repaired all the cities throughout Thrace as well as the fortifications on the borders, and took particular pains that the troops posted along the banks of the Danube, who, as he heard, were meeting inroads of the savages with watchfulness and valour, should lack neither arms and clothing nor pay and supplies.

While he was so arranging these matters, tolerating no slackness in action, his intimates tried to persuade him to attack the neighbouring Goths, who were often deceitful and treacherous; but he replied that he was looking for a better enemy; that for the Goths the Galatian traders were enough, by whom they were offered for sale everywhere without distinction of rank.[*](Cf. Claudian, In Eutr. i. 59, hinc fora venalis Galata ductore frequentat permutatque domos varias (Eutropius), next in the train of a Galatian slave-merchant he stands for sale in many a market and knows many diverse houses (L.C.L., i. p. 143).)

While he was attending to these and similar affairs he gained a reputation among foreign nations for eminence in bravery, sobriety, and knowledge of military affairs, as well as of all noble qualities; and his fame gradually spread

Then, since the fear of his coming extended widely over neighbouring and far distant nations, deputations hastened to him from all sides more speedily than usual: on one side, the peoples beyond the Tigris and the Armenians begged for peace; on another, the Indian nations as far as the Divi[*](The Divi, or Diveni, lived on some island off the west coast of India, the Serendivi probably on the island of Ceylon, called Serandib by the Arabs. Gibbon says that these embassies were not due to Julian’s widespread fame, since they must have thought that Constantius was still ruling. So also Zonaras, xiii. 12.) and the Serendivi vied with one another in sending their leading men with gifts ahead of time; on the south, the Moors offered their services to the Roman state; from the north and the desert regions, through which the Phasis flows to the sea, came embassies from the Bosporani and other hitherto unknown peoples, humbly asking that on payment of their annual tribute[*](See xx. 8, 4, note.) they might be allowed to live in peace within the bounds of their native lands.