t and familiar visits
with which he was honored by the celestial powers. Notwithstanding the
modest silence of Julian himself, we may learn from his faithful friend,
the orator Libanius, that he lived in a perpetual intercourse with
the gods and goddesses; that they descended upon earth to enjoy the
conversation of their favorite hero; that they gently interrupted his
slumbers by touching his hand or his hair; that they warned him of every
impending danger, and conducted him, by their infallible wisdom, in
every action of his life; and that he had acquired such an intimate
knowledge of his heavenly guests, as readily to distinguish the voice of
Jupiter from that of Minerva, and the form of Apollo from the figure of
Hercules. [26] These sleeping or waking visions, the ordinary effects of
abstinence and fanaticism, would almost degrade the emperor to the level
of an Egyptian monk. But the useless lives of Antony or Pachomius were
consumed in these vain occupations. Julian could break from the dream
of superstition to arm himself for battle; and after vanquishing in the
field the enemies of Rome, he calmly retired into his tent, to dictate
the wise and salutary laws of an empire, or to indulge his genius in the
elegant pursuits of literature and philosophy.

[Footnote 23: The dexterous management of these sophists, who played
their credulous pupil into each other's hands, is fairly told by
Eunapius (p. 69- 79) with unsuspecting simplicity. The Abbe de la
Bleterie understands, and neatly describes, the whole comedy, (Vie de
Julian, p. 61-67.)]

[Footnote 24: When Julian, in a momentary panic, made the sign of the
cross the daemons instantly disappeared, (Greg. Naz. Orat. iii. p. 71.)
Gregory supposes that they were frightened, but the priests declared
that they were indignant. The reader, according to the measure of his
faith, will determine this profound question.]

[Footnote 25: A dark and distant view of the terrors and joys of
initiation is shown by Dion Chrysostom, Themistius, Proclus, and
Stobaeus. The learned author of the Divine Legation has exhibited their
words, (vol. i. p. 239, 247, 248, 280, edit. 1765,) which he dexterously
or forcibly applies to his own hypothesis.]

[Footnote 26: Julian's modesty confined him to obscure and occasional
hints: but Libanius expiates with pleasure on the facts and visions of
the religious hero. (Legat. ad Julian. p. 157, and Orat. Parental. c.
lxxxiii. p. 309, 310.)]

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