Julian, by Gore Vidal

by Unknown

  I could not wait to get away from Nicomedia. As soon at it was decently possible, I bade farewell to the senate. I should note here that everywhere I went I set about restoring the temples, and it was not easy. Most of them are in ruins or occupied by Galileans. To make matters worse, the priesthood in many places has completely died out. Provinces like Cappadocia are now entirely atheist. Yet I forced no one. Instead, I argued. I reasoned. Occasionally, I confess, I bribed the people to honour as they ought to honour their constant deities. I was criticized for this, particularly by Count Felix, who has no interest in religious matters and thought it folly to give anything to local temples, much less to the people themselves. But I felt it was worth doing. No matter what impels a man to pray to a god, the fact that he performs the ritual act is itself an act of worship and a beginning, even though his heart is false. I do not delude myself that I made many converts. Though I spoke at length to many groups in Galatia, Cappadocia, Cilicia, I convinced only a few. I am perfectly aware of this. Yet one must begin somewhere, even if it means talking to stones. I now realize that the business of restoration will be slow, but it will be sure. Meanwhile, the Galileans are hopelessly divided, and in their division is our hope.

  At Pessinus I went straight to the temple of Cybele, at the foot of the town's acropolis. The temple is very old and very impressive, but in disrepair. It has been a holy place ever since the statue of the goddess fell from heaven. This was about the time she gave birth to her son, the legendary King Midas, who built the first sanctuary, in honour of his mother. The myth that everything Midas touched turned to gold, though symbolically fascinating—and certainly cautionary!—was probably based on the fact that the countryside around Pessinus is rich in iron. Midas was one of the first to make and sell weapons of iron and this made him fabulously rich. What he touched indeed turned to metal, but the metal was iron. In the side of the acropolis, next to Midas's tomb, I saw with my own eyes the world's first foundry, given to the king by his mother.

  I offered a great sacrifice to Cybele, but the townspeople would not take part in the ceremonies even though I offered them a bounty, to the horror of Count Felix. More than ever I relied on Maximus, who is in constant communication with the goddess. It was he who found me Arsacius, a Hellenist whom I appointed High Priest of Galatia. Arsacius is old and garrulous, but he gets things done. In less than a week he had enrolled some twenty priests in the service of Cybele. On several occasions I lectured them at length on the necessity of proving themselves to be as virtuous in all their dealings as the Galileans claim to be in theirs. I particularly forbade them to attend the theatre, enter taverns, or involve themselves in shady business deals. I also ordered them to set up hostels for the poor and to be particularly generous to those who are Galilean. I then assigned to the diocese of Galatia an annual allowance of 30,000 sacks of corn and 60,000 pints of wine, onefifth to be used for the poor who serve the priests, and the rest to be given to strangers and beggars, since "from Zeus come all strangers and beggars, and a gift, though small, is precious". That quotation is not from the Nazarene, but from our own Homer! My last night in Pessinus, I sat up late with Maximus, discussing the nature of the Great Mother Goddess. He was more than usually eloquent and I was more than usually inspired by him, and of course by her spirit. Cybele is the first of the gods, the mother of all; and though I do not approve of eunuchs in politics, I have only veneration for those of her priests who, imitating Attis, castrate themselves in order to serve the goddess completely. After Maximus left me, I was so keyed up that I began to dictate a hymn to the Mother of the Gods. I completed it before morning. Maximus thinks it easily my best work in that vein.

  Next we moved on to Aucyra. Here I was besieged by a thousand litigants. It was like a visit to Egypt. I did my best to give justice, but my temper was getting short. Reports of religious dissension were coming in from all sides. Some of our own people, excessively zealous, were damaging Galilean property, while the Galileans were doing everything possible to prevent us from reopening the temples. Sooner or later I knew that I would have to make a stand and by some harsh gesture convince the Galileans than I meant to be obeyed. But for the moment, I reasoned and argued. I promised Pessinus funds for public works, if the townspeople would support the temple of Cybele. I refused to visit Nisibis until they became less hostile to Hellenism. I deposed several bishops and warned the remainder that there was to be no interference with my plans. I don't know what I should have done without Maximus. He was always at my side; his energy never flagged; he was always a source of consolation, and I needed consoling. At Ancyra I lost my temper. I had spent three days in the courthouse, listening to men lie about one another. The creative lengths to which human malice will go quite inspire awe. One man, determined to destroy a business rival, came to me every day bringing new charges against his enemy. Each was promptly dismissed. Finally, the accuser declared in a tinging voice, "He has committed high treason, Augustus. He aspires to your place."

  This got my full attention. "What evidence do you have?"

  "Two weeks ago he ordered a silk robe, of purple!" Everyone gasped with horror at this lése majest&eacut;. I could stand it no longer. I pulled off my red shoes and flung them as hard as I could at the idiot's head. "Then give him these shoes! They go with the purple."

  The terrified rogue fell prone in front of me. "And then remind him-and yourself-that it takes more than clothes to be an emperor!" I was not particularly pleased with myself for this outburst, but I was under great tension.

  From Ancyra I moved west and south. At what they call the Gates, a mountain pass connecting Cappadocia and Cilicia, I was met by Celsus, a governor of Cilicia. I had known him slightly in Athens, where he had been a fellow student. He was also a disciple of Libanius. I'm afraid that I was so overjoyed to see a friendly Hellenic face that I kissed him in full view of the Petulantes. Then I let him ride beside me in my carriage as far as Tarsus. In a strange country, surrounded by hostile people, one clings to mere acquaintances as though they were brothers. That day I would gladly have made Celsus praetorian prefect of the East, simply to show my pleasure in talking to someone who believed as I did. On the road to Tarsus, Celsus told me many things. He was not optimistic about my revival of Hellenism, but he felt that, given time, we might prevail. He did agree with me that the Galileans would eventually kill one another off.

  We also discussed the most important political problem in the empire: the town councils or senates.

  Everywhere I have travelled as emperor, I am met by crowds of well-to-do citizens begging me to exempt them from serving in their local councils. What was once the highest honour a provincial might aspire to is now a cruel burden, because the councils are responsible for raising taxes. This means that in a year of poor harvest when the people are unable to pay their taxes, the members of the local council must make up the tax deficit out of their own pockets. Not unnaturally, no one wants to serve on a town council. The only alternative would be to govern directly through imperial decree, and that is not practical for obvious reasons. The whole thing is a mess and no emperor has known how to handle it. I don't. Like my predecessors, I give rousing speeches to those concerned. I tell them that it is a great honour to govern a city and that the state would perish without the cooperation of its worthlest citizens. But the burghers still beg for exemption from public service and I can't blame them. One solution of course is not to hold the councils responsible for the collection of taxes.

  But that would cut the state's revenue in half, which we cannot afford. Someone must see to tax-collecting and who should be better qualified than the leading citizens of the community? So I have chosen to reinvigorate the councils rather than change the system drastically. One way to distribute the responsibility more fairly is to allow no exemptions from service in the councils. Under Constantius both the Galilean priests and the military were exempt, I have changed this, making more rather than fewer citizens available for service. There have been a good man
y repercussions, but I think in time the communities will be strengthened. It is certainly an intolerable state of affairs when men of property refuse to be senators in a famous city like Antioch.

  I stayed a number of days at Tarsus, a pleasant town on a lake, connected by canal with the sea. Celsus assembled an interesting group of philosophers to meet me, and we had several enjoyable discussions. The modern Tarsians are quite worthy of their predecessors, the great Stoics of six centuries ago. I even went swimming one afternoon in the Cydnus River, despite the fact that Alexander was almost killed after his swim in that river. Although Tarsus is predominantly Galilean (there are innumerable memorials to the devilish Paul who was born here), I found the inhabitants reasonable and simple in their ways. I was almost sad when it came time to leave. But I consoled myself with the thought that I was exchanging Tarsus for Antioch, the Queen of the East. I shudder now when I recall my excitement.

  • • •

  I arrived at Antioch in the last week of July, on a hot humid day. Just outside the city I encountered a large crowd of men and women. Naturally, I thought they had come to welcome me, and I was about to make them a speech of thanks. But they ignored me, calling out strange words, while waving branches in the air. I looked about for my uncle Julian, but there was no official in sight, only this mob which kept singing rhythmically that "a new star had risen in the east". I'm afraid that I took this to be a reference to myself. One gets used to all sorts of hyperbole. But when I tried to speak to them, they ignored me, their eyes on heaven. At the North Gate the praetorian prefect, Salutius Secundus, my uncle and the senate welcomed me officially. The instant the formal exchanges were finished, I asked, "What is this crowd?"

  My uncle was apologetic. Of all days to come to Antioch, I had arrived on that of the festival which commemorates the death of Adonis, the lover of Aphrodite. Adonis is one of the principal gods of Syria, and Maximus and I should have known that this was the day sacred to him. But the mistake was made and there was nothing to be done about it. So I made my entrance into Antioch amid cries and groans and funereal keening, quite spoiling my first impression of the city which, after all, is a beautiful. place inhabited by scum. No, that is not fair. They have their ways and I have mine. I am dog to their cat.

  The North Gate is a massive affair made of Egyptian granite. Past the gate, one's first view of the city is dazzling, for the main street is two miles long and lined with double porticoes built in the reign of Tiberius. Nowhere else in the world can you walk beneath a portico for two miles. The street itself is paved with granite and so laid out that it always gets a breeze from the sea, twenty miles away. Always a breeze… except on this day. The air was stifling. The sun oppressive. Sweat streaming from beneath my helmet, I rode grimly towards the forum, while the people remained within their shady porticoes, occasionally moaning that Adonis was dead.

  As I rode, I looked about me curiously. To the left is Mount Silpius, which rises abruptly from the plain. Most of the city is contained between the Orontes River on the west and Silpius on the east and south. The finest villas are on the mountain's slopes, where there is morning shade, luxurious gardens, and a fine view of the sea. One of the Seleucid kings, during a year of plague, carved a colossal head in the rock just above the city. It is called the Charonion and it broods over the city like some evil spirit. One sees it from almost every quarter. The natives admire it. I don't, for it represents to me Antioch.

  The forum of Tiberius contains a large statue of that emperor as well as an elaborate marble and mosaic nymphaeum built over a spring whose waters Alexander claimed were sweeter than his mother's milk. I drank from it and found the water was good, but then I was extremely thirsty, as Alexander no doubt had been. I cannot recall the taste of my mother's milk, but since Alexander's mother was bitter in all things, no doubt her milk was, too.

  Then, accompanied by city officials, I entered the main square of the island in the river where, just opposite the impressive faqade of the imperial palace, stands a brand-new charnel house, begun by Constantine and finished by Constantius. It is octagonal in shape and capped with a gilded dome. The building is known as the Golden House and I must confess that it is a most beautiful example of modern architecture. Even I like it, and I am no modernist. In front of the charnel house stood Bishop Meletius and his fellow priests. We greeted one another politely. Then I entered the palace, most of which was built by Diocletian, who invariably reproduced the same building wherever he was: a rectangle based on a military camp. But in recent years my family has added so much to the old palace that the original austere design has been completely obscured by new buildings and elaborate gardens. Within the palace compound there are baths, chapels, pavilions and, best of all, an oval riding track surrounded by evergreens, a great convenience for me.

  I was greeted by the palace chamberlain, an ancient eunuch who was terrified that I would do to him what I had done to the eunuchs in Constantinople. But I put his mind at rest. All that I demanded, I said, was decent behaviour. If I was well served, I would make no changes. Needless to say, I was looked after superbly, an improvement over my last weeks in Constantinople when my bed was often not made and dinner was never on time. There is something to be said for being comfortable, at least when one is not in the field.

  I chose an apartment for myself high above the river, with a roofed terrace where I could sit or stroll in the open air, and look across the western plain to the sea. Here I spent most of my time. During the day, I received visitors and worked; in the evening, I was joined by friends. Close to the palace is the Hippodrome, one of the largest in the East. Yes, I did my duty. I attended the games when I had to, though I never stayed for more than six races. There was much ceremonial. I received the senate. I listened to testimonials. I attended the theatre. I made graceful speeches, though Priscus claims that no matter how secular the occasion, soonor or later I get on to the subject of religion! I reviewed the troops who were already there, and made plans for the reception of the legions which had not yet arrived. To the horror of Count Felix, I remitted one fifth of all tax arrears in Syria, on the reasonable ground that since we did not stand much chance of getting these revenues anyway, why not do the popular thing? And I was most popular-for about three months.

  • • •

  In August during a meeting of the Sacred Consistory I received word that Sapor had sent me a messenger with an important letter. I turned to Ormisda who happened to be attending the Consistory that day. "Will he want peace or war?"

  "My brother always wants both. Peace for himself. War for you. When you are disarmed, he will arm. When you are armed, he will… write you letters."

  The messenger was brought before the Consistory. He was not a Persian but a well-to-do Syrian merchant who had business dealings with Persia. He had just come from Ctesiphon. He knew nothing of politics. He had been asked to deliver a letter. That was all. But a Persian had accompanied him, in order to take my answer back to the Great King. I asked for the Persian to be brought to us. He turned out to be a tall gaunt nobleman, with a face as composed as statuary. Only once did he betray emotion: when Ormisda addressed him in his native tongue. Startled, he answered. Then when he realized who Ormisda was, his mouth set. He was silent. I asked Ormisda what he had said to him. "I inquired about his father. I know his family," said Ormisda mildly. "He seems not to admire you. Perhaps we can change that." I gave Ormisda the letter and he read it rapidly in the soft sibilant Persian tongue. Then he translated. Briefly, Sapor wished to send me an embassy. Nothing more; but the implication was plain.

  "He wants peace, Augustus," said Ormisda. "He is afraid." He handed me the letter. I let it drop to the floor, an affront to a fellow sovereign. I turned to Ormisda.

  "Tell the Persian that there is no need for Sapor to send us an embassy, since he will see me soon enough at Ctesiphon."

  The war was now officially resumed.

  • • •

  At Antioch I dictated ten, even twenty,
hours at a stretch, until my voice gave out; then I would whisper as best I could. Still there was not enough time to do what I had to do. The reaction to the two February edicts has not been good. The Galileans in Caesarea set fire to the local temple of Fortune. I fined the city and changed its name back to Mazaca; it does not deserve the title of Caesarea. I received private information from Alexandria that my enemy, Bishop Athanasius, has not left the city, though I had expressly banished him from Egypt. Instead he is living hidden in the house of an extremely rich and beautiful Greek woman who, my informant suggests, is his mistress. If this is so, we have a splendid weapon to use against him, since much of his authority derives from the so-called holiness of his life. I have given orders that he be kept under surviellance until the right moment comes for us to expose his venery. When Athanasius was told I had exiled him, he is supposed to have said, "It is a little cloud that will soon pass." He is remarkably confident.

  I also ordered the Seraphion at Alexandria rebuilt, and I restored to it the ancient Nilometer which is used to record the levels of the Nile. The Galileans had moved the Nilometer to one of their own buildings. I moved it back. During this time I strengthened the Antioch senate by adding to it (despite their piteous protests) two hundred of the richest men of the city.

  In September, with Maximinus's help, I composed the most important edict of my reign so far: concerning education. I have always felt that much of the sucess of the Galilieans have had was due to their mastery of Hellenic writing and argument. Skilled in our religion, they turn our own weapons against us. Now we never ask our priests to teach the writings of Matthew, Mark, Luke and John, and not merely because they wrote bad Greek. No. Our priests do not believe in the Nazarene-god. Therefore why should we offend thos who do believe in him by teaching the works of his apologists? But Galieans teach our classics in every university in the world. They teach them as models of style and wit, while discarding what they say is untue. This is intolerable. I therefore decreed that no Galilean be allowed to teach the classics. Naturally, the sternness of this law has been resented and I am sorry for the hurt it has caused certain admirable men. But I had no choice. Either the line is clearly drawn between the gods of Homer on the one hand and the followers of the dead Jew on the other, or we shall be quite absorbed in the general atheism of the day. Friends of mine disagree with me; Priscus in particular. But Maximus and I stood firm. At first I made no exceptions to the law, but then I modified itto allow Prohaeresius at Athens and Marius Victorinus at Rome to continue teaching. Both accepted gladly. In Constantinople my old teacher Ecebolius forsook the Galilean madness, and in a most eloquent delaration returned to the true gods.