Nazianzen, Orat. iii. p. 50, iv. p. 134.]

[Footnote 3: See this long invective, which has been injudiciously
divided into two orations in Gregory's works, tom. i. p. 49-134, Paris,
1630. It was published by Gregory and his friend Basil, (iv. p. 133,)
about six months after the death of Julian, when his remains had been
carried to Tarsus, (iv. p. 120;) but while Jovian was still on the
throne, (iii. p. 54, iv. p. 117) I have derived much assistance from a
French version and remarks, printed at Lyons, 1735.]

The cause of his strange and fatal apostasy may be derived from the
early period of his life, when he was left an orphan in the hands of
the murderers of his family. The names of Christ and of Constantius,
the ideas of slavery and of religion, were soon associated in a youthful
imagination, which was susceptible of the most lively impressions. The
care of his infancy was intrusted to Eusebius, bishop of Nicomedia,
[4] who was related to him on the side of his mother; and till Julian
reached the twentieth year of his age, he received from his Christian
preceptors the education, not of a hero, but of a saint. The emperor,
less jealous of a heavenly than of an earthly crown, contented himself
with the imperfect character of a catechumen, while he bestowed the
advantages of baptism [5] on the nephews of Constantine. [6] They were
even admitted to the inferior offices of the ecclesiastical order; and
Julian publicly read the Holy Scriptures in the church of Nicomedia.
The study of religion, which they assiduously cultivated, appeared to
produce the fairest fruits of faith and devotion. [7] They prayed, they
fasted, they distributed alms to the poor, gifts to the clergy, and
oblations to the tombs of the martyrs; and the splendid monument of
St. Mamas, at Caesarea, was erected, or at least was undertaken, by the
joint labor of Gallus and Julian. [8] They respectfully conversed with
the bishops, who were eminent for superior sanctity, and solicited the
benediction of the monks and hermits, who had introduced into Cappadocia
the voluntary hardships of the ascetic life. [9] As the two princes
advanced towards the years of manhood, they discovered, in their
religious sentiments, the difference of their characters. The dull and
obstinate understanding of Gallus embraced, with implicit zeal, the
doctrines of Christianity; which never influenced his conduct, or
moderated his passions. The mild disposition of the younger brother