[2042] Heb. i. 3.
[2043] The simpler explanation of the use of the word hypostasis in the passage under discussion is that it has the earlier sense, equivalent to ousia. cf. Athan., Or. c. Ar. iii. 65, iv. 33, and Ad. Apos. 4.
[2044] John xiv. 9.
[2045] Col. i. 15.
[2046] This phrase is not in the Epistles, nor indeed does the substantive agathotes occur in the N.T. at all. "Image of his goodness" is taken from Wisdom vii. 26, and erroneously included among the "words of the Apostle."
[2047] cf. John xiv. 11.
Letter XXXIX. [2048]
Julian [2049] to Basil.
The proverb says "You are not proclaiming war," [2050] and, let me add, out of the comedy, "O messenger of golden words." [2051] Come then; prove this in act, and hasten to me. You will come as friend to friend. Conspicuous and unremitting devotion to business seems, to those that treat it as of secondary importance, a heavy burden; yet the diligent are modest, as I persuade myself, sensible, and ready for any emergency. I allow myself relaxations so that even rest may be permitted to one who neglects nothing. Our mode of life is not marked by the court hypocrisy, of which I think you have had some experience, and in accordance with which compliments mean deadlier hatred than is felt to our worst foes; but, with becoming freedom, while we blame and rebuke where blame is due, we love with the love of the dearest friends. I may therefore, let me say, with all sincerity, both be diligent in relaxation and, when at work, not get worn out, and sleep secure; since when awake I do not wake more for myself, than, as is fit, for every one else. I am afraid this is rather silly and trifling, as I feel rather lazy, (I praise myself like Astydamas [2052] ) but I am writing to prove to you that to have the pleasure of seeing you, wise man as you are, will be more likely to do me good than to cause any difficulty. Therefore, as I have said, lose no time: travel post haste. After you have paid me as long a visit as you like, you shall go on your journey, whithersoever you will, with my best wishes.
[2048] To be placed probably in 362, if genuine.
[2049] These Letters are placed in this order by the Ben. Editors as being written, if genuine, before Basil's episcopate. Maran (Vita S. Bas. Cap. ii.) is puzzled at Basil's assertion in xli. that he learned the Bible with Julian, and points out that at Athens they devoted themselves to profane literature. But this may have allowed intervals for other work. In 344, when Basil was at Cæsarea, Julian was relegated by Constantius to the neighbouring fortress of Macellum, and there, with his elder half-brother Gallus, spent six years in compulsory retirement. Sozomen tells us that the brothers studied the Scripture and became Readers (Soz. v. 2; Amm. Marc. xv. 2, 7). Their seclusion, in which they were reduced to the society of their own household (Greg. Naz., Or. iii., Julian, Ad. Ath. 271 c.), may not have been so complete as to prevent all intercourse with a harmless schoolboy like Basil. "Malgré l'authorité de dom Maran, nous croyons avec Tillemont, Dupont et M. Albert de Broglie, que cette lettre a été réellement adressée par Julien, non a un homonyme de St. Basile mais à St. Basile lui-même." Étude historique et littéraire sur St. Basile. Fialon.
[2050] i.e."your words are friendly." cf. Plat., Legg. 702 D. ou polemon ge epangelleis, o Kleinia.
[2051] o chruson angeilas epon. Aristoph., Plut. 268.
[2052] A playwright of Athens, who put a boastful epigram on his own statue, and became a byword for self-praise. Vide Suidas s.v., sauton epaineis.
Letter XL. [2053]
Julian to Basil.
While showing up to the present time the gentleness and benevolence which have been natural to me from my boyhood, I have reduced all who dwell beneath the sun to obedience. For lo! every tribe of barbarians to the shores of ocean has come to lay its gifts before my feet. So too the Sagadares who dwell beyond the Danube, wondrous with their bright tattooing, and hardly like human beings, so wild and strange are they, now grovel at my feet, and pledge themselves to obey all the behests my sovereignty imposes on them. I have a further object. I must as soon as possible march to Persia and rout and make a tributary of that Sapor, descendant of Darius. I mean too to devastate the country of the Indians and the Saracens until they all acknowledge my superiority and become my tributaries. You, however, profess a wisdom above and beyond these things; you call yourself clad with piety, but your clothing is really impudence and everywhere you slander me as one unworthy of the imperial dignity. Do you not know that I am the grandson of the illustrious Constantius? [2054] I know this of you, and yet I do not change the old feelings which I had to you, and you to me in the days when we were both young. [2055] But of my merciful will I command that a thousand pounds of gold be sent me from you, when I pass by Cæsarea; for I am still on the march, and with all possible dispatch am hurrying to the Persian campaign. If you refuse I am prepared to destroy Cæsarea, to overthrow the buildings that have long adorned it; to erect in their place temples and statues; and so to induce all men to submit to the Emperor of the Romans and not exalt themselves. Wherefore I charge you to send me without fail by the hands of some trusty messenger the stipulated gold, after duly counting and weighing it, and sealing it with your ring. In this way I may show mercy to you for your errors, if you acknowledge, however late, that no excuses will avail. I have learned to know, and to condemn, what once I read. [2056]
[2053] If genuine, which is exceedingly doubtful, this letter would be placed in the June or July of 362.
[2054] i.e. of Constantius Chlorus. Vide pedigree prefixed to Theodoret in this edition, p. 32. Julian was the youngest son of Julius Constantius, half-brother of Constantine the Great.
[2055] The fact of the early acquaintance of Basil and Julian does not rest wholly on the authority of this doubtful letter. cf. Greg. Naz., Orat. iv.
[2056] A strong argument against the genuineness of this letter is the silence of Gregory of Nazianzus as to this demand on Basil (Or. v. 39). For Julian's treatment of Cæsarea, vide Sozomen v. 4. Maran (Vita S. Bas. viii.) remarks that when Julian approached Cæsarea Basil was in his Pontic retreat. On the punning conclusion, vide note on Letter xli. (ha anegnon egnon kai kategnon.)