The Historians' History of the World 06 [The Early Roman Empire]
- Автор: Gutenberg
- Год: 1905
- Язык: английский
- Жанр: История
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THE DEATH OF CONSTANTIUS; JULIAN SOLE EMPEROR
But the humanity of Julian was preserved from the cruel alternative, which he pathetically laments, of destroying, or of being himself destroyed; and the seasonable death of Constantius delivered the Roman Empire from the calamities of civil war. The approach of winter could not detain the monarch at Antioch; and his favourites durst not oppose his impatient desire of revenge. A slight fever, which was perhaps occasioned by the agitation of his spirits, was increased by the fatigues of the journey; and Constantius was obliged to halt at the little town of Mopsucrene, twelve miles beyond Tarsus, where he expired, after a short illness, in the forty-fifth year of his age, and the twenty-fourth of his reign. His genuine character was composed of pride and weakness, of superstition and cruelty. The long abuse of power rendered him a considerable object in the eyes of his contemporaries; but as personal merit can alone deserve the notice of posterity, the last of the sons of Constantine may be dismissed from the world with the remark, that he inherited the defects, without the abilities, of his father.
Before Constantius expired, he is said to have named Julian for his successor; nor does it seem improbable, that his anxious concern for the fate of a young and tender wife, whom he left with child, may have prevailed, in his last moments, over the harsher passions of hatred and revenge. Eusebius and his guilty associates made a faint attempt to prolong the reign of the eunuchs, by the election of another emperor; but their intrigues were rejected with disdain by an army which now abhorred the thought of civil discord; and two officers of rank were instantly despatched, to assure Julian, that every sword in the empire would be drawn for his service. The military designs of that prince, who had formed three different attacks against Thrace, were prevented by this fortunate event. Without shedding the blood of his fellow-citizens he escaped the dangers of a doubtful conflict, and acquired the advantages of a complete victory. Impatient to visit the place of his birth, and the new capital of the empire, he advanced from Naissus through the mountains of Hæmus and the cities of Thrace. When he reached Heraclea, at the distance of sixty miles, all Constantinople was poured forth to receive him; and he made his triumphal entry amidst the dutiful acclamations of the soldiers, the people, and the senate. An innumerable multitude pressed around him with eager respect, and were perhaps disappointed, when they beheld the small stature, and simple garb, of a hero whose unexperienced youth had vanquished the barbarians of Germany, and who had now traversed, in a successful career, the whole continent of Europe, from the shores of the Atlantic to those of the Bosporus. A few days afterward, when the remains of the deceased emperor were landed in the harbour, the subjects of Julian applauded the real or affected humanity of their sovereign. On foot, without his diadem, and clothed in a mourning habit, he accompanied the funeral as far as the church of the Holy Apostles, where the body was deposited; and if these marks of respect may be interpreted as a selfish tribute to the birth and dignity of his imperial kinsman, the tears of Julian professed to the world, that he had forgotten the injuries, and remembered only the obligations, which he had received from Constantius. As soon as the legions of Aquileia were assured of the death of the emperor, they opened the gates of the city, and, by the sacrifice of their guilty leaders, obtained an easy pardon from the prudence or lenity of Julian; who, in the thirty-second year of his age, acquired the undisputed possession of the Roman Empire.b
THE RELIGION OF JULIAN
The love of justice and the correct sense of the duties of a ruler which Julian had displayed when a cæsar in Gaul, did not desert him on the imperial throne in Constantinople; and had it not been for one fatal circumstance, he might have been the object of general applause and admiration. But Julian had renounced the religion of the empire and adopted that of ancient Greece, which he entertained the chimerical idea of restoring to its primitive importance; and in the pursuit of this object he did not attend sufficiently to the principles of justice and equity. From his change of faith he has been styled the Apostate, unjustly as appears to us, for of his sincerity there can be no doubt; and however we may lament for, pity, or even despise those who change from conviction, we are not justified in condemning or reviling them.
Gallus and Julian after the massacre of their relatives had been committed to the charge of Eusebius, the bishop of Nicomedia. They were instructed in the articles of faith and practice then prevalent, with all of which they complied without any hesitation; and Julian it was remembered had publicly read the Holy Scriptures in the church of that city. But while the rude, sullen Gallus became a steady and bigoted believer, the milder and more philosophic and studious Julian took a distaste to the religion in which he was instructed. He had been made familiar with the great writers of ancient Hellas by his tutor the eunuch Mardonius; and the admiration he felt for the works of Homer and other eminent poets, the veneration for antiquity, and the brilliant colours with which the ancient poetic Olympus stood invested, as contrasted with the grovelling superstition with which he was surrounded; and the noble spirit and glorious deeds of the believers in the ancient creed, compared with the base arts and paltry actions of the men of his own time—all combined to operate on the mind of the young prince, and he became a believer in the theology of Homer and Hesiod. But it was not the charming poetic creed of the early and best days of Hellas that Julian adopted, it was the absurd, contemptible mysticism of the Neo-Platonists; and as in his Christianity he neglected the beautiful simplicity of the Gospel, confounding it with the intricate metaphysics and abject superstition which then prevailed in the church; so in his paganism he lost the poetic creed of the old times in the tasteless, unsubstantial vagaries and allegories of the school of Alexandria. In fact, he had not that original vigour of intellect which would have emancipated him from the spirit of the age. Superstition was the prevailing sentiment, and the philosophic emperor was in his way as deeply immersed in it as the most grovelling ascetic.
According to the emperor’s own account, he was a Christian till he reached his twentieth year. He then, after being instructed by various sophists, was by the archimage Maximus secretly initiated at Ephesus with all those ceremonies which imposture and superstition had imported from Asia and incorporated with the mythic faith of Hellas. During his short abode some years after at Athens, Julian was solemnly initiated in the mysteries of Eleusis. Still he was to outward appearance a Christian, and the empress Eusebia had not probably a shade of doubt respecting the faith of her distinguished protégé. In Gaul he appears to have still dissembled, and to have openly assisted at the Christian worship, while in his closet he offered his homage to the Sun and Hermes. When he assumed the imperial dignity he disdained all further concealment of his sentiments and boldly proclaimed himself a votary of the ancient gods.