erature by forbidding them to teach the classics. Homer and
Hesiod were prophets of the gods, and must not be expounded by
unbelievers. Matthew and Luke were good enough for barbarian ears like
theirs. We need not pause to note the impolicy of an edict which
Julian's own admirer Ammianus wishes 'buried in eternal silence.' Its
effect on the Christians was very marked. Marius Victorinus, the
favoured teacher of the Roman nobles, at once resigned his chair of
rhetoric. The studies of his old age had brought him to confess his
faith in Christ, and he would not now deny his Lord. Julian's own
teacher Proaeresius gave up his chair at Athens, refusing the special
exemption which was offered him. It was not all loss for the Christians
to be reminded that the gospel is revelation, not philosophy--life and
not discussion. But Greek literature was far too weak to bear the burden
of a sinking world, and its guardians could not have devised a more
fatal plan than this of setting it in direct antagonism to the living
power of Christianity. In our regret for the feud between Hellenic
culture and the mediaeval churches, we must not forget that it was Julian
who drove in the wedge of separation.

[Sidenote: Julian's toleration.]

We can now sum up in a sentence. Every blow struck at Christianity by
Julian fell first on the Arianizers whom Constantius had left in power,
and the reaction he provoked against heathen learning directly
threatened the philosophical postulates of Arianism within the church.
In both ways he powerfully helped the Nicene cause. The Homoeans could
not stand without court support, and the Anomoeans threw away their
rhetoric on men who were beginning to see how little ground is really
common to the gospel and philosophy. Yet he cared little for the party
quarrels of the Christians. Instead of condescending to take a side, he
told them contemptuously to keep the peace. His first step was to
proclaim full toleration for all sorts and sects of men. It was only too
easy to strike at the church by doing common justice to the sects. A few
days later came an edict recalling the exiled bishops. Their property
was restored, but they were not replaced in their churches. Others were
commonly in possession, and it was no business of Julian's to turn them
out. The Galileans might look after their own squabbles. This sounds
fairly well, and suits his professions of toleration; but Julian had a
malicious hope of still further em