Letter 20: To the High-priest Theodorus.

To the High-priest Theodorus. I have written to you more informally than to others, because I believe your feelings toward me are warmer than most. It matters greatly that we shared the same teacher — and I am sure you remember him. A long time ago, when I was still living in the West, I learned that he held you in the highest regard. For that reason I counted you my friend, even though — because of the extreme caution the times demanded — I usually thought those words well said: "I never met him or saw him" [Homer]. And also well said: "Before we love we must know, and before we can know we must test by experience." But it turns out that another saying has the most weight with me: "The Master has spoken" [a Pythagorean maxim accepting the teacher's authority as sufficient proof]. Now to business. I have made you High-priest [archiereus, the head of the pagan religious hierarchy in a province] not only of a single city but of the whole region. Your task is to oversee all the priests, to ensure they live worthily, to admonish those who are negligent, and to remove those who are corrupt. Be generous to the poor. This is not a new commandment — it is the oldest teaching of the Hellenic tradition. Homer made Eumaeus a swineherd who was hospitable to strangers, and the stranger he received turned out to be Odysseus himself. Be compassionate. The Galileans have built their success on charity. It would be shameful if our people — with a far nobler and more ancient tradition — failed to match them. Establish hostels for travelers in every city. Not only our own people should benefit, but everyone. I have arranged for grain and wine to be distributed for this purpose. A fifth should go to the poor who serve the priests, and the rest to travelers and beggars. It is disgraceful that among the Galileans no Jew ever has to beg, and their so-called "godless" people feed not only their own poor but ours as well — while our people visibly lack any support from us. Teach the Hellenes to contribute to such public services. Teach the Hellenic communities to offer first-fruits to the gods. Accustom them to works of charity. This is the ancient way — and if we revive it, we will triumph.

To the High-priest Theodorus1 [362, before May 12. Constantinople] I have written you a more familiar sort of letter than to the others, because you, I believe, have more friendly feelings than others towards me. For it means much that we had the same guide,2 and I am sure you remember him. A long time ago, when I was still living in the west,3 I learned that he had the highest regard for you, and for that reason I counted you my friend, and yet because of their excessive caution, I have usually thought these words well said, "For I never met or saw him";4 and well said is "Before we love we must know, and before we can know we must test by experience." But it seems that after all a certain other saying has most weight with me, namely, "The Master has spoken." 1 That is why I thought even then that I ought to count you among my friends, and now I entrust to you a task that is dear to my heart, while to all men everywhere it is of the greatest benefit. And if, as I have the right to expect, you administer the office well, be assured that you will rejoice me greatly now and give me still greater good hope for the future life. For I certainly am not one of those who believe that the soul perishes before the body or along with it, nor do I believe any human being but only the gods; since it is likely that they alone have the most perfect knowledge of these matters, if indeed we ought to use the word "likely" of what is inevitably true; since it is fitting for men to conjecture about such matters, but the gods must have complete knowledge. What then is this office which I say I now entrust to you? It is the government of all the temples in Asia, with power to appoint the priests in every city and to assign to each what is fitting. Now the qualities that befit one in this high office are, in the first place, fairness, and next, goodness and benevolence towards those who deserve to be treated thus. For any priest who behaves unjustly to his fellow men and impiously towards the gods, or is overbearing to all, must either be admonished with plain speaking or chastised with great severity. As for the regulations which I must make more complete for the guidance of priests in general, you as well as the others will soon learn them from me, but meanwhile I wish to make a few suggestions to you. You have good reason to obey me in such matters. Indeed in such a case I very seldom act offhand, as all the gods know, and no one could be more circumspect; and I avoid innovations in all things, so to speak, but more peculiarly in what concerns the gods. For I hold that we ought to observe the laws that we have inherited from our forefathers, since it is evident that the gods gave them to us. For they would not be as perfect as they are if they had been derived from mere men. Now since it has come to pass that they have been neglected and corrupted, and wealth and luxury have become supreme, I think that I ought to consider them carefully as though from their cradle.1 Therefore, when I saw that there is among us great indifference about the gods and that all reverence for the heavenly powers has been driven out by impure and vulgar luxury, I always secretly lamented this state of things. For I saw that those whose minds were turned to the doctrines of the Jewish religion 2 are so ardent in their belief that they would choose to die for it, and to endure utter want and starvation rather than taste pork or any animal that has been strangled 3 or had the life squeezed out of it; whereas we are in such a state of apathy about religious matters that we have forgotten the customs of our forefathers, and therefore we actually do not know whether any such rule has ever been prescribed. But these Jews are in part god-fearing, seeing that they revere a god who is truly most powerful and most good and governs this world of sense, and, as I well know, is worshipped by us also under other names.1 They act as is right and seemly, in my opinion, if they do not transgress the laws; but in this one thing they err in that, while reserving their deepest devotion for their own god, they do not conciliate the other gods also; but the other gods they think have been allotted to us Gentiles only, to such a pitch of folly have they been brought by their barbaric conceit. But those who belong to the impious sect of the Galilaeans, as if some disease . . .2 1 See Introduction. Those who date this letter early in 363, following Reiske, regard it as part of the Letter to a Priest, Vol. 2, written after the burning of the temple of Apollo at Daphne in October 362. It seems more likely that that fragment contains the general instructions for priests promised by Julian in this letter. 2 Maximus of Ephesus, who had initiated Julian and perhaps Theodorus also into the Mysteries of Mithras. 3 i.e. in Gaul.  4 Iliad 4. 374; Odyssey 4, 200. 1 This Pythagorean phrase is the original of Ipse dixit. 1 Literally "from the hearth," i.e. from their origin, a proverb. 2 For Julian's tolerant attitude to the Jewish religion, cf. To the Jews, p. 177. 3 This is not directly prohibited in the Old Testament, but cf. Deuteronomy 12. 23, where it is implied; and, for the New Testament, Acts 15. 29 "That ye abstain from things strangled." 1 Cf. Against the Galilaeans 354b, where Julian says that he always worships the God of Abraham, who is gracious to those that do him reverence, "for he is very great and powerful." 2 The conclusion of the sentence is lost, and was probably deleted by a Christian because of some disrespectful reference to Christ.

[Πρός: Ἰουλιανὸς Θεοδώρῳ ἀρχιερεῖ.] Ἐμοὶ πρὸς σὲ πεποίηται παρὰ τοὺς ἄλλους ἰδιαίτερον ἐπιστολῆς εἶδος, ὅτι σοι καὶ πλέον μέτεστι τῆς πρὸς ἐμὲ φιλίας ἤπερ οἶμαι τοῖς ἄλλοις· ἔστι γὰρ ἡμῖν ὁ κοινὸς καθηγεμὼν οὐ μικρά, καὶ μέμνησαι δήπου. χρόνος δὲ οὐ βραχὺς ὅτε διατρίβων ἔτι κατὰ τὴν ἑσπέραν, ἐπειδή σε λίαν ἀρέσκειν ἐπυθόμην αὐτῷ, φίλον ἐνόμισα· καίτοι δοκεῖν ἔχον ἐκεῖνο καλῶς εἴωθεν ἐμοὶ διὰ περιττὴν εὐλάβειαν τὸ οὐ γὰρ ἔγωγε ἤντησ’ οὐδὲ ἴδον, καὶ καλῶς ἡγεῖσθαι χρὴ φιλίας μὲν γνῶσιν, γνώσεως δὲ πεῖραν. ἀλλ’ ἦν τις, ὡς ἔοικεν, οὐκ ἐλάχιστος παρ’ ἐμοὶ λόγος καὶ τοῦ Αὐτὸς ἔφα. διόπερ ἐγὼ καὶ τότε σε τοῖς γνωρίμοις ᾤμην δεῖν ἐγκαταλέγειν, καὶ νῦν ἐπιτρέπω πρᾶγμα ἐμοὶ μὲν φίλον, ἀνθρώποις δὲ πᾶσι πανταχοῦ λυσιτελέστατον. σὺ δὲ εἰ καλῶς, ὥσπερ οὖν ἄξιον ἐλπίζειν, αὐτὸ μεταχειρίσαιο, ἴσθι πολλὴν μὲν εὐφροσύνην ἐνταῦθα παρέξων, ἐλπίδα δὲ ἀγαθὴν μείζονα τὴν εἰς τὸ μέλλον. οὐ γὰρ δὴ καὶ ἡμεῖς ἐσμεν τῶν πεπεισμένων τὰς ψυχὰς ἤτοι προαπόλλυσθαι τῶν σωμάτωνἢ συναπόλλυσθαι, πειθόμεθα δὲ τῶν μὲν ἀνθρώπων οὐδενί, τοῖς θεοῖς δὲ μόνον, οὓς δὴ καὶ μάλιστα ταῦτα εἰκὸς εἰδέναι μόνους, εἴ γε χρὴ καλεῖν εἰκὸς τὸ ἀναγκαῖον· ὡς τοῖς μὲν ἀνθρώποις ἁρμόζει περὶ τῶν τοιούτων εἰκάζειν, ἐπίστασθαι δὲ αὐτὰ τοὺς θεοὺς ἀνάγκη. Τί τοῦτο οὖν ἐστιν ὅ φημί σοι νῦν ἐπιτρέπειν; ἄρχειν τῶν περὶ τὴν Ἀσίαν ἱερῶν ἁπάντων αἱρουμένῳ τοὺς καθ’ ἑκάστην πόλιν ἱερέας καὶ ἀπονέμοντι τὸ πρέπον ἑκάστῳ. πρέπει δὲ ἐπιείκεια μὲν πρῶτον ἄρχοντι χρηστότης τε ἐπ’ αὐτῇ καὶ φιλανθρωπία πρὸς τοὺς ἀξίους αὐτῶν τυγχάνειν. ὡς ὅστις γε ἀδικεῖ μὲν ἀνθρώπους, ἀνόσιος δ’ ἐστὶ πρὸς θεούς, θρασὺς δὲ πρὸς πάντας, ἢ διδακτέος μετὰ παρρησίας ἐστὶν ἢ μετ’ ἐμβριθείας κολαστέος. ὅσα μὲν οὖν χρὴ κοινῇ συντάξαι περὶ τῶν ἱερέων ἁπάντων ἐντελέστερον, αὐτίκα μάλα σὺν τοῖς ἄλλοις εἴσει, μικρὰ δὲ τέως ὑποθέσθαι σοι βούλομαι. δίκαιος δὲ εἶ πείθεσθαί μοι τὰ τοιαῦτα. καὶ γὰρ οὐδὲ ἀποσχεδιάζω τὰ πολλὰ τῶν τοιούτων, ὡς ἴσασιν οἱ θεοὶ πάντες, ἀλλά, εἴπερ τις ἄλλος, εὐλαβής εἰμι καὶ φεύγω τὴν καινοτομίαν ἐν ἅπασι μέν, ὡς ἔπος εἰπεῖν, ἰδίᾳ δὲ ἐν τοῖς πρὸς τοὺς θεούς, οἰόμενος χρῆναι τοὺς πατρίους ἐξ ἀρχῆς φυλάττεσθαι νόμους, οὓς ὅτι μὲν ἔδοσαν οἱ θεοί, φανερόν· οὐ γὰρ ἂν ἦσαν οὕτω καλοὶ παρὰ ἀνθρώπων ἁπλῶς γενόμενοι. συμβὰν δὲ αὐτοὺς ἀμεληθῆναι καὶ διαφθαρῆναι πλούτου καὶ τρυφῆς ἐπικρατησάν των, οἶμαι δεῖν ὥσπερ ἀφ’ ἑστίας ἐπιμεληθῆναιτῶν τοιούτων. ὁρῶν οὖν πολλὴν μὲν ὀλιγωρίαν οὖσαν ἡμῖν πρὸς τοὺς θεούς, ἅπασαν δὲ εὐλάβειαν τὴν εἰς τοὺς κρείττονας ἀπεληλαμένην ὑπὸ τῆς ἀκαθάρτου καὶ χυδαίας τρυφῆς, ἀεὶ μὲν ὠδυράμην ἐγὼ κατ’ ἐμαυτὸν τὰ τοιαῦτα, τοὺς μὲν τῇ Ἰουδαίων εὐσεβείας σχολῇ προσέχοντας οὕτω διαπύρους, ὡς αἱρεῖσθαι μὲν ὑπὲρ αὐτῆς θάνατον, ἀνέχεσθαι δὲ πᾶσαν ἔνδειαν καὶ λιμόν, ὑείων ὅπως μὴ γεύσαιντο μηδὲ πνικτοῦ μηδ’ ἄρα τοῦ ἀποθλιβέντος· ἡμᾶς δὲ οὕτω ῥᾳθύμως τὰ πρὸς τοὺς θεοὺς διακειμένους, ὥστε ἐπιλελῆσθαι μὲν τῶν πατρίων, ἀγνοεῖν δὲ λοιπόν, εἰ καὶ ἐτάχθη πώποτέ τι τοιοῦτον. ἀλλ’ οὗτοι μὲν ἐν μέρει θεοσεβεῖς ὄντες, ἐπείπερ θεὸν τιμῶσι τὸν ὡς ἀληθῶς ὄντα δυνατώτατον καὶ ἀγαθώτατον, ὃς ἐπιτροπεύει τὸν αἰσθητὸν κόσμον, ὃν εὖ οἶδ’ ὅτι καὶ ἡμεῖς ἄλλοις θεραπεύομεν ὀνόμασιν, εἰκότα μοι δοκοῦσι ποιεῖν, τοὺς νόμους μὴ παραβαίνοντες, ἐκεῖνο δὲ μόνον ἁμαρτάνειν, ὅτι μὴ καὶ τοὺς ἄλλους θεοὺς, ἀρέσκοντες τούτῳ μάλιστα τῷ θεῷ, θεραπεύουσιν, ἀλλ’ ἡμῖν οἴονται τοῖς ἔθνεσιν ἀποκεκληρῶσθαι μόνοις αὐτούς, ἀλαζονείᾳ βαρβαρικῇ πρὸς ταυτηνὶ τὴν ἀπόνοιαν ἐπαρθέντες· οἱ δὲ ἐκ τῆς Γαλιλαίας δυσσεβείας ὥσπερ τι νόσημα τῷ. βίῳ τὴν ἑαυτῶν […]