red to elapse, without
the prayers and the sacrifice, which they are obliged to offer for
the prosperity of the state, and of individuals. The exercise of their
sacred functions requires an immaculate purity, both of mind and body;
and even when they are dismissed from the temple to the occupations of
common life, it is incumbent on them to excel in decency and virtue the
rest of their fellow-citizens. The priest of the gods should never be
seen in theatres or taverns. His conversation should be chaste, his
diet temperate, his friends of honorable reputation; and if he sometimes
visits the Forum or the Palace, he should appear only as the advocate
of those who have vainly solicited either justice or mercy. His studies
should be suited to the sanctity of his profession. Licentious tales,
or comedies, or satires, must be banished from his library, which ought
solely to consist of historical or philosophical writings; of history,
which is founded in truth, and of philosophy, which is connected with
religion. The impious opinions of the Epicureans and sceptics deserve
his abhorrence and contempt; but he should diligently study the systems
of Pythagoras, of Plato, and of the Stoics, which unanimously teach that
there are gods; that the world is governed by their providence; that
their goodness is the source of every temporal blessing; and that
they have prepared for the human soul a future state of reward or
punishment." The Imperial pontiff inculcates, in the most persuasive
language, the duties of benevolence and hospitality; exhorts his
inferior clergy to recommend the universal practice of those virtues;
promises to assist their indigence from the public treasury; and
declares his resolution of establishing hospitals in every city, where
the poor should be received without any invidious distinction of country
or of religion. Julian beheld with envy the wise and humane regulations
of the church; and he very frankly confesses his intention to deprive
the Christians of the applause, as well as advantage, which they had
acquired by the exclusive practice of charity and beneficence. The
same spirit of imitation might dispose the emperor to adopt several
ecclesiastical institutions, the use and importance of which were
approved by the success of his enemies. But if these imaginary plans of
reformation had been realized, the forced and imperfect copy would have
been less beneficial to Paganism, than honorable to Christianity. The