JULIAN, the famous Roman emperor, styled the Apostate, because he professed the Christian religion before he ascended the throne, and afterwards, having embraced paganism, endeavoured to abolish Christianity. For this purpose, however, he made no use of violence. He knew that such measures had always rendered it more flourishing, and therefore behaved with a polite mildness to the Christians, recalling all who had been banished on account of their religion under the reign of Constantius. He undertook to pervert them by his caresses, and by temporal advantages or mortifications; forbidding Christians to plead before courts of justice, or to enjoy any public employments. He even prohibited their teaching polite literature, well knowing the great advantages which they drew from profane authors in their attacks upon paganism and irreligion. Though he on all occasions showed a sovereign contempt for the Christians, whom he called Galileans, yet he was sensible of the advantage they obtained by their virtue and the purity of their manners; and therefore he incessantly proposed their example to the pagan priests. At last, however, when he found that all other methods failed, he gave public employments to the most cruel enemies of the Christians, when the cities in most of the provinces were filled with tumults and seditions, and many of them were put to death. It has been pleaded by Julian's apologists, however, that the behaviour of the Christians afforded sufficient excuse for most of his proceedings against them; that the animosities amongst themselves furnished him with the means; that they were continually prone to sedition, and made a
merit of insulting the public worship; and, finally, that they made no scruple of declaring, that want of numbers alone prevented them from engaging in open rebellion. Historians mention, that Julian attempted to prove the falsehood of our Lord's prediction with respect to the temple of Jerusalem; and resolved to have that edifice rebuilt by the Jews, about three centuries after its destruction by Titus; but all their endeavours served only the more perfectly to verify what had been foretold by Jesus Christ; for when the Jews, who had assembled from all parts to Jerusalem, were digging the foundations, flames of fire burst forth and consumed the workmen. However, the Jews, who were obstinately bent on accomplishing that work, made several attempts; but it is said that all who endeavoured to lay the foundation perished by these flames, which at last obliged them entirely to abandon the work. Julian having been mortally wounded in a battle with the Persians, is said to have caught in his hand some of the blood which flowed from his wound, and throwing it towards heaven, to have cried, "thou, Galilean, hast conquered." But notwithstanding this popular report, Theodoret relates, that Julian discovered a different disposition; and employed his last moments in conversing with Maximus the philosopher upon the dignity of the soul. He died the following night, at the age of thirty-two. For an account of his reign and exploits, see CONSTANTINOPOLITAN HISTORY.
No prince was ever more variously represented by different authors, on which account it is difficult to form a true estimate of his character. It must, however, be acknowledged, that he was learned, liberal, temperate, brave, vigilant, and a lover of justice; but, on the other hand, he had apostatised to paganism; he was a bitter enemy of the Christian religion; and he was also a persecutor, though not of the most sanguinary class. There have been preserved several of his discourses or orations; some of his letters: a treatise entitled Misopogon, which is a satire on the inhabitants of Antioch; and some other pieces, all written in an elegant style. They were published in Greek and Latin by Father Petau in 1630, in 4to; and Spanheimius published a fine edition in 1690, in folio. His most celebrated work was that composed against the Christians, of which some fragments are contained in Cyril's refutation.