double reproach of imprudence and inconstancy; and he was apprehensive
of degrading, in the eyes of the profane, the honor of letters and of
religion. [48]

[Footnote 42: He praises the fidelity of Callixene, priestess of Ceres,
who had been twice as constant as Penelope, and rewards her with the
priesthood of the Phrygian goddess at Pessinus, (Julian. Epist. xxi.) He
applauds the firmness of Sopater of Hierapolis, who had been repeatedly
pressed by Constantius and Gallus to apostatize, (Epist. xxvii p. 401.)]

[Footnote 43: Orat. Parent. c. 77, p. 202. The same sentiment is
frequently inculcated by Julian, Libanius, and the rest of their party.]

[Footnote 44: The curiosity and credulity of the emperor, who tried
every mode of divination, are fairly exposed by Ammianus, xxii. 12.]

[Footnote 45: Julian. Epist. xxxviii. Three other epistles, (xv. xvi.
xxxix.,) in the same style of friendship and confidence, are addressed
to the philosopher Maximus.]

[Footnote 46: Eunapius (in Maximo, p. 77, 78, 79, and in Chrysanthio, p.
147, 148) has minutely related these anecdotes, which he conceives to
be the most important events of the age. Yet he fairly confesses the
frailty of Maximus. His reception at Constantinople is described by
Libanius (Orat. Parent. c. 86, p. 301) and Ammianus, (xxii. 7.) * Note:
Eunapius wrote a continuation of the History of Dexippus. Some valuable
fragments of this work have been recovered by M. Mai, and reprinted in
Niebuhr's edition of the Byzantine Historians.--M.]

[Footnote 47: Chrysanthius, who had refused to quit Lydia, was created
high priest of the province. His cautious and temperate use of power
secured him after the revolution; and he lived in peace, while Maximus,
Priscus, &c., were persecuted by the Christian ministers. See the
adventures of those fanatic sophists, collected by Brucker, tom ii. p.
281-293.]

[Footnote 48: Sec Libanius (Orat. Parent. c. 101, 102, p. 324, 325,
326) and Eunapius, (Vit. Sophist. in Proaeresio, p. 126.) Some students,
whose expectations perhaps were groundless, or extravagant, retired in
disgust, (Greg. Naz. Orat. iv. p. 120.) It is strange that we should not
be able to contradict the title of one of Tillemont's chapters, (Hist.
des Empereurs, tom. iv. p. 960,) "La Cour de Julien est pleine de
philosphes et de gens perdus."]

The favor of Julian was almost equally divided between the Pagans,
who had firmly adhered to the worship of their ancestors,