anniversary of his appointment, and appeared for the first time in the jewelled diadem which had become the symbol of imperial dignity (Amm. xxi. 1, 4). Meanwhile both Eusebia and Helena had been removed by death, and with them almost the last links which united the cousins. Julian still kept up the pretence of being a Christian. At Epiphany, 361, he kept the festival solemnly and even ostentatiously, joining in the public prayers and devotions (ib. 2). He witnessed calmly the triumphant return of St. Hilary after his exile, and permitted the Gallic bishops to hold a council at Paris (S. Hilarii, Frag. Hist. pp. 1353, 1354). His name also appears, after that of Constantius, attached to a law issued on Mar. 1 at Antioch, giving privileges to Christian ascetics. But all this was mere dissimulation for the sake of popularity. In secret he was anxiously trying, by all possible heathen means, to divine the future (Amm. xxi. x1 6 seq.). He sent in particular for the hierophant of Eleusis, with whose aid he performed rites known to themselves alone (Eunap. Vita Maximi, p. 53; cf. Amm. xxi. 5, 1, "placata ritu secretiori Bellona").
The irritation against Constantius was further increased by an arrogant letter, addressed of course to the Caesar Julian, requiring his immediate submission and merely promising him his life. Julian, on receiving this, uttered an exclamation which betrayed his religion: "He would rather commit himself and his life to the gods than to Constantius" (Zos. iii. 9, 7). The moment seemed now come for action. In a speech to the soldiers in which he referred in ambiguous language to the will of the God of heaven—"arbitrium dei caelestis"—he called upon them to take the oath of allegiance and follow him across the Alps. He spoke in general terms of occupying Illyricum and Dacia, and then deciding what was to be done (Amm. xxi. 5). Having thus secured the Western provinces, he made a rapid and successful passage through N. Italy, receiving its submission. He reached Sirmium without opposition, having ordered the different divisions of his army to concentrate there. Then he took and garrisoned the important pass of Succi (Ssulu Derbend) on the Balkans, between Sardica and Philippopolis, thus securing the power to descend into Thrace. For the time he established his quarters at Naissus (Nish), and awaited further news. From there he wrote to the senate of Rome against Constantius, and in self-defence to the Athenians, Lacedemonians, and Corinthians (Zos. iii. 10).
The Athenian letter was possibly entrusted to the Eleusinian hierophant, who returned home about this time. It was perhaps also under his guidance that Julian underwent the secret ceremonies of initiation described by Gregory Nazianzen (Or. 4, 52–56, pp. 101–103). According to common report, he submitted to the disgusting bath of blood, the taurobolium or criobolium, through which the worshippers of Mithra and Cybele sought to procure eternal life. Julian's object, it is said, was not only to gain the favour of the gods, but also to wash away all defilement from previous contact with the Christian mysteries. This miserable story is yet a very credible one. Existing monuments prove that many pagans of position continued the taurobolium till the end of the 4th cent. (see the inscriptions in Wilmanns, Exempla Inscr. Lat. 107–126).
Such secret incidents preceded Julian's public declaration of his change of religion. At Naissus or Sirmium he threw off the mask, and professed himself openly a heathen. Of his first public sacrifice he wrote with exultation to his friend Maximus: "We worship the gods openly, and the greatest part of the troops who accompanied me profess the true religion. We have acknowledged our gratitude to the gods in many hecatombs. The gods command me to consecrate myself to their service with all my might, and most readily do I obey them. They promise us great returns for our toils if we are not remiss" (Ep. 38, p. 415 C).
Now came the news of his cousin's sudden death at Mopsucrene, at the foot of Mount Taurus, on Nov. 3, and Julian learnt that he was accepted without opposition as the successor designated by his dying breath, a report of which we cannot guarantee the truth (Amm. xxii. 2, 6).
§ 4. Julian as Augustus at Constantinople (from Nov. 3, 361, to May 362).—Julian hastened to Constantinople, through the pass of Succi and by Philippopolis and Heraclea, entering the Eastern capital amid general rejoicings on Dec. 11. He conducted the funeral of Constantius with the usual honours; laying aside all the imperial insignia, except the purple, and marching in the procession, touching the bier with his hands (Liban. Epitaph. p. 512, cf. Greg. Naz. Or. 5, 16, 17, pp. 157, 158). Constantius was buried near his father in the Church of the Apostles, but whether Julian entered it is not stated.
Almost his next act was to appoint a special commission under the presidency of Saturninus Sallustius Secundus (to be distinguished from the prefect of the Gauls) to bring to justice the principal supporters of the late government. Julian himself avoided taking part in it, and allowed no appeal from its decisions. The commission met at Chalcedon, and acted with excessive rigour.
Julian next turned his attention to the palace, with its swarm of needless and overpaid officials, eunuchs, cooks, and barbers, who battened on bribes and exactions. All these he swept away, to the general satisfaction (Amm. xxii. 4; Liban. Epit. p. 565).
Towards Christians he adopted a policy of toleration, though desiring nothing more keenly than the humiliation of the Church. His object was to set sect against sect by extending equal licence to all (cf. Amm. xxii. 5). He issued an edict allowing all bishops exiled under Constantius to return, and restoring their confiscated property (Socr. iii. 1, p. 171). On the other hand, the extreme Arian, Aetius, as a friend of Gallus, received a special invitation to court (Ep. 31). A letter "to Basil," seemingly of the same date, and of similar purport, may possibly have been addressed to St. Basil of Caesarea (Ep. 12; De Broglie assumes this, t. iv. pp. 133, 235, n.). To Caesarius, a court physician of high repute and the brother of Gregory, Julian shewed great attention, and strove for his conversion.
