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Julian the Apostate (361-363)
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Page 9
It is interesting to note how the Christians reacted to this edict. Some of them naively rejoiced that the Emperor made it more difficult for the faithful ones to study the pagan writers. In order to replace the forbidden pagan literature, the Christian writers of that period, especially Apollinarius the Elder and Apollinarius the Younger, father and son, proposed to create for use in the school, a new literature of their own. With this aim in view, they translated the Psalms into forms similar to the odes of Pindar; the Pentateuch of Moses they rendered into hexameter; the Gospels were rewritten in the style of Plato's dialogues. Of this sudden literature, which could not possess any genuine artistic qualities, nothing has survived. It disappeared immediately after Julians death, when his decree lost its significance.
In the summer of 362 Julian undertook a Journey through the eastern provinces and stopped at Antioch, where the population, according to Julian himself, have chosen atheism, that is, Christianity. The predominance of Christians explains why in the triumphal official reception accorded the Emperor at Antioch there was felt, and at times manifested, a certain coldness and even hatred. Julians stay at Antioch is very significant, because it convinced him of the difficulty, and even impossibility, of restoring paganism. The Syrian capital remained completely unmoved by the religious sympathies of the visiting Emperor. Julian told the story of his visit in his satirical work, Misopogon, or Beardhater. During an important pagan holiday he expected to see at the temple of Apollo, in the Antioch suburb of Daphne, a large crowd of people, beasts for sacrifice, libations, incense, and other attributes of a pagan festival. Upon entering the temple, he found, to his great astonishment, only one priest with a single goose for sacrifice. In Julian's version:
In the tenth month, according to your reckoning Loos, I think you call it there is a festival founded by your forefathers in honor of this god (Helios, Sun God, Apollo), and it was your duty to be zealous in visiting Daphne. Accordingly, I hastened thither from the temple of Zeus Kasios, thinking that at Daphne, if anywhere, I should enjoy the sight of your wealth and public spirit. And I imagined in my own mind the sort of procession it would be, like a man seeing visions in a dream, beasts for sacrifice, libations, choruses in honor of the god, incense, and the youths of your city there surrounding the shrine, their souls adorned with all holiness and themselves attired in white and splendid raiment. But when I entered the shrine I found there no incense, not so much as a cake, not a single beast for sacrifice. For the moment I was amazed and thought that I was still outside the shrine and that you were waiting the signal from me, doing me that honor because I am supreme pontiff. But when I began to inquire what sacrifice the city intended to offer to celebrate the annual festival in honor of the god, the priest answered, I have brought with me from my own house a goose as an offering to the god, but the city this time has made no preparations.
Thus Antioch failed to respond to this festival occasion. Similar occurrences provoked Julian's hatred against the Christians. His irritation grew still stronger when a sudden fire broke out in the temple of Daphne. Naturally the Christians were suspected of setting the temple on fire. Greatly provoked by this calamity, Julian ordered that the Christians should be punished by the closing of the main church of Antioch, which was immediately robbed of its treasures and subjected to sacrilege. This example was followed by many other cities. Conditions were becoming very grave. The Christians in their turn destroyed images of the gods. Some of the Christian leaders suffered martyrdom. Complete anarchy menaced the Empire.
A History of the Byzantine Empire - Table of Contents
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Reference address : https://www.ellopos.net/elpenor/vasilief/julian-apostate.asp?pg=9
