Letter 29

To my Uncle Julian. If I set small store by your letters, "then the gods themselves have destroyed my wits." Every virtue is on display in them: goodwill, loyalty, truth — and above all, since without it the rest are worthless, wisdom, in all its forms: shrewdness, intelligence, and sound judgment. You reproached me for not answering them, but I truly have no time — and please do not think that is an affectation or a joke. The gods of eloquence are my witnesses: apart from Homer and Plato, I do not have so much as a pamphlet on philosophy, rhetoric, grammar, or history with me. Even Homer and Plato are like amulets — they are strapped to me at all times. Beyond that, I do not even offer up as many prayers as I should, though I obviously need to pray more often and longer than ever. Public business hems me in and chokes me, as you will perhaps see for yourself when I arrive in Syria. As for the business you mentioned: I approve of everything you propose, and admire it. Nothing should be rejected. Rest assured that with the gods' help, I will leave nothing undone. First, set up the pillars of the temple of Daphne [the famous sanctuary of Apollo near Antioch, which Julian was determined to restore]. Take any columns from any palace, and move them there. If there are not enough, replace them with cheaper ones for now — baked brick and plaster, faced with marble. You know as well as I do that piety matters more than splendor, and when practiced sincerely, it brings great pleasure to the righteous in this life. Regarding the affair of Lauricius: I do not think I need to give you instructions, but I will say this much — put aside all anger, trust everything to justice, and hear him out fairly and impartially.

To his Uncle Julian [362, April. Const.] If I set small store by your letters, "Then the gods themselves have destroyed my wits."1 For all the virtues are displayed in them: goodwill, loyalty, truth, and what is more than all these, since without it the rest are nought, wisdom, displayed by you in all her several kinds, shrewdness, intelligence and good judgement. You reproached me for not answering them, but I have no time, heaven knows, and pray do not suppose that this is affectation or a jest. The gods of eloquence bear me witness that, except for Homer and Plato, I have with me not so much as a pamphlet 2 on philosophy, rhetoric, or grammar, or any historical work of the sort that is in general use. And even these that I have are like personal ornaments or amulets,1 for they are always tied fast to me. For the rest I do not even offer up many prayers, though naturally I need now more than ever to pray very often and very long. But I am hemmed in and choked by public business, as you will perhaps see for yourself when I arrive in Syria.2 As for the business mentioned in your letter, I approve of everything and admire everything you propose, nothing of that must be rejected. Be assured, then, that with the aid of the gods I shall leave nothing undone. First of all set up the pillars of the temple of Daphne;3 take those that are in any palace anywhere, and convey them thence; then set up in their places others taken from the recently occupied houses.4 And if there are not enough even from that source, let us use cheaper ones meanwhile, of baked brick and plaster, casing them with marble,5 for you are well aware that piety is to be preferred to splendour, and, when put in practice, secures much pleasure for the righteous in this life. Concerning the affair of Lauricius,1 I do not think I need write you any instructions; but I give you just this word of advice: renounce all feeling of anger, trust all to justice, submitting your ears to his words with complete confidence in the right. Yet I do not deny that what he wrote to you was annoying and full of every kind of insolence and arrogance; but you must put up with it. For it becomes a good and great-souled man to make no counter charge when he is maligned. For, just as missiles that are hurled against hard, well-built walls, do not settle on them, or penetrate them, or stay where they strike, but rebound with increased force against the hand that throws them, just so every aspersion directed against an upright man, slander, calumny, or unmerited insolence, touches him not at all, but recoils on the head of him who made the aspersion. This is my advice to you, but the sequel will be for the law to decide, With regard, however, to the letters which he asserts you made public after receiving them from me, it seems to me ridiculous to bring them into court. For I call the gods to witness, I have never written to you or any other man a word that I am not willing to publish for all to see. Have I ever in my letters employed brutality or insolence, or abuse or slander, or said anything for which I need to blush? On the contrary, even when I have felt resentment against someone and my subject gave me a chance to use ribald language like a woman from a cart,2 the sort of libels that Archilochus launched against Lycambes,1 I have always expressed myself with more dignity and reserve than one observes even on a sacred subject. And if my letters did give emphatic proof of the kindly feeling that you and I have towards one another, did I wish this to be unknown or concealed? For what purpose? I call all the gods and goddesses to witness that I should not have resented it, even if someone had published abroad all that I ever wrote to my wife, so temperate was it in every respect. And if this or that person has read what I wrote to my own uncle, it would be fairer to blame the man who ferreted it out with such malevolence, rather than me, the writer, or you, or any other who read it. Nevertheless, concede this to me, do not let it disturb your peace of mind, only look at the matter thus—if Lauricius is really dishonest get rid of him in a dignified way. But if he is a well-meaning person of average honesty, and has treated you badly, forgive him. For when men are honest in public life we must be on good terms with them, even though they do not behave properly to us in their private capacity. On the other hand, when men are dishonest in public affairs, even though they have won our favour, we must keep them under control; I do not mean that we must hate or avoid them, but keep careful watch on them, so that we may not fail to detect them when they misbehave, though if they are too hard to control in this way, we must not employ them at all. As for what you, as well as others, have written, that though notorious for bad conduct he masquerades as a physician, I did send for him, thinking that he was trustworthy, but before he had an interview with me his true character was detected, or rather he was denounced to me—when I meet you I will tell you by whom—and he was treated with contempt. For this too I have to thank you. Instead of the estates that you asked for, since I have already given those away—I call to witness the gods of our family and of friendship—I will give you some that pay far better, as you shall yourself discover. 1 Iliad 7. 360. 2 Lit. " folding tablet." 1 For the use of such amulets in the Mithraic ritual to which Asmus here sees an allusion, see Mithrasliturgie, p. 20, Dieterich. 2 Julian left Constantinople soon after May 12th for Antioch, where his uncle then was. 3 The temple of Apollo at Daphne, the suburb of Antioch, which was burned on October 22nd during Julian's visit, had fallen into disrepair in the reign of Constantius, and columns had been removed by the Christians; cf. Zonaras 13. 12, who relates that at Tarsus, on his way to Persia, Julian learned that the Christians had robbed the temple of Asclepius at Aegae, on the coast, of its columns and used them to build a church. Julian ordered the columns to be restored to the temple at the expense of the Christians. 4 Perhaps he means the Christian church dedicated to St. Babylas, which his half-brother Gallus had erected opposite the temple. 5 i.e. a coat of stucco made with marble dust. 1 Possibly to be identified with Bassidius Lauricius, governor of the province of Isauria in 359, a Christian correspondent of Libanius; Ammianus 19. 13.2; Libanius, Letter 585, Foerster. The little that we know about Lauricius gives no clue to what follows. 2 A proverbial reference to the scurrilous language permitted to the women who rode in wagons in the Eleusinian processions; cf. Aristophanes, Plutus 1014. 1 Cf. Horace, Epode 6. 13.