and virtue the
rest of their fellow-citizens. The priest of the gods should never be
seen in theatres or taverns. His conversation should be chaste, his
diet temperate, his friends of honorable reputation; and if he sometimes
visits the Forum or the Palace, he should appear only as the advocate
of those who have vainly solicited either justice or mercy. His studies
should be suited to the sanctity of his profession. Licentious tales,
or comedies, or satires, must be banished from his library, which ought
solely to consist of historical or philosophical writings; of history,
which is founded in truth, and of philosophy, which is connected with
religion. The impious opinions of the Epicureans and sceptics deserve
his abhorrence and contempt; [38] but he should diligently study the
systems of Pythagoras, of Plato, and of the Stoics, which unanimously
teach that there are gods; that the world is governed by their
providence; that their goodness is the source of every temporal
blessing; and that they have prepared for the human soul a future state
of reward or punishment." The Imperial pontiff inculcates, in the most
persuasive language, the duties of benevolence and hospitality; exhorts
his inferior clergy to recommend the universal practice of those
virtues; promises to assist their indigence from the public treasury;
and declares his resolution of establishing hospitals in every city,
where the poor should be received without any invidious distinction
of country or of religion. Julian beheld with envy the wise and humane
regulations of the church; and he very frankly confesses his intention
to deprive the Christians of the applause, as well as advantage, which
they had acquired by the exclusive practice of charity and beneficence.
[39] The same spirit of imitation might dispose the emperor to adopt
several ecclesiastical institutions, the use and importance of which
were approved by the success of his enemies. But if these imaginary
plans of reformation had been realized, the forced and imperfect
copy would have been less beneficial to Paganism, than honorable to
Christianity. [40] The Gentiles, who peaceably followed the customs
of their ancestors, were rather surprised than pleased with the
introduction of foreign manners; and in the short period of his reign,
Julian had frequent occasions to complain of the want of fervor of his
own party. [41]

[Footnote 37: See Julian. Epistol. xlix. lxii. lxiii., and a long and
cu