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was expected, but Julian because of his youth; for he was still in his eighth year of age. But having been thus unexpectedly saved, they were commanded to live in Cappadocia at Macellum; this is a royal estate near Mount Argaeus, not far from the city of Caesarea, having magnificent palaces 5.2.10 and baths and gardens and ever-flowing springs. There indeed they were deemed worthy of royal care and upbringing, and they engaged in studies and exercises appropriate to their age, and with teachers of rhetoric and interpreters of the holy scriptures, so that they were even enrolled in the clergy and read aloud to the people the 5.2.11 ecclesiastical books. Moreover, they also demonstrated their piety through their character and their deeds, holding in high esteem the priests and others who were good and zealous in the faith, frequenting the houses of prayer and honoring the tombs of the martyrs with the appropriate honors. 5.2.12 At that time, at least, they say that while they were endeavoring to enclose the tomb of Mamas the martyr within a very large edifice, they divided the work between them both; and while each strove in ambition and honor to surpass the other, something paradoxical and altogether incredible occurred, were it not that many who heard it from those who had witnessed it survived even to our time. 5.2.13 For Gallus’s part advanced and proceeded according to plan, but of Julian’s works, some collapsed, others were thrown up from the ground, and others immediately refused to be joined to the foundation, as if being repelled by some resistant and violent force pushing up from below. And to all, 5.2.14 the event seemed, reasonably, a prodigy. And while for many it was judged by its outcome, others even from that time conjectured that the man was not sound in his religion, but was feigning piety, playing a part <for> the then-ruler, who was a Christian, and considering it unsafe to bring his opinion out into the open. 5.2.15 He betrayed his ancestral religion, it is said, having first been seduced by the company of soothsayers. For after some time, when the anger of Constantius had ceased, Gallus went to Asia and lived in Ephesus, where they had the greater part of their property, but Julian, having returned to Constantinople, attended the teachers there; and being of a good nature and making easy progress in his studies, he did not go unnoticed; for making his public appearances in the dress of a private citizen, he associated with many people. But since, as is wont to happen in a crowd and a royal city, being a cousin of the ruler and appearing capable of managing affairs, he was expected to become emperor, and a strong rumor of this sort 5.2.16 prevailed about him, he was ordered to live in Nicomedia. There Maximus the Ephesian philosopher, having met him, became his instructor in the teachings of the philosophers and in hatred of the Christian religion, and, like a soothsayer, he insisted that the rumor circulating about him was true. And he—this is what happens to many—being distressed by the suspicion of difficult circumstances, was beguiled by auspicious hopes, 5.2.17 and took Maximus as a friend. But when these things were reported to the emperor, he, in fear, shaved his head and feigned the monastic life, but secretly he held to the other religion. And when he was now advancing to manhood, he was more readily led astray 5.2.18 and was agitated about these matters. And wondering if there is any art that foretells the future, and considering the learning of it necessary, he was brought to the trial of things which are not permitted to Christians, and from that time he treated as friends those who pursued these things. And being of this mind he came to Asia from Nicomedia, and having 5.2.1 associated there with such men, he became more zealous about these matters. But when Gallus his brother, having been made Caesar, was executed after being accused of plotting a revolution, Constantius, suspecting that he too was possessed by a desire for the throne, kept him under guard. But when Eusebia, the wife of Constantius, interceded for him, having been pardoned, he departed for Athens, on the pretext of visiting the Greek cities and schools, but as they say, to consult with the 5.2. soothsayers there concerning his own

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προσεδοκήθη, ᾿Ιουλιανὸν δὲ τὸ νέον· ἔτι γὰρ ὄγδοον ἡλικίας ἦγεν ἔτος. παραδόξως δὲ ὧδε διασωθέντες προσετάχθησαν ἐν Καππαδοκίᾳ διατρίβειν ἐν Μακέλλῃ· χωρίον δὲ τοῦτο βασιλικὸν πρὸς τῷ ᾿Αργαίῳ ὄρει, οὐκ ἀπὸ πολλοῦ τῆς Καισαρέων πόλεως, μεγαλοπρεπῆ τε βασίλεια ἔχον 5.2.10 καὶ λοετρὰ καὶ κήπους καὶ πηγὰς ἀεννάους. ἔνθα δὴ θεραπείας καὶ ἀγωγῆς βασιλικῆς ἠξιοῦντο, καὶ μαθήμασι καὶ γυμνασίοις τοῖς καθ' ἡλικίαν ἐχρῶντο καὶ λόγων διδασκάλοις καὶ τοῖς ὑφηγηταῖς τῶν ἱερῶν γραφῶν, ὡς καὶ κλήρῳ ἐγκαταλεγῆναι καὶ ὑπαναγινώσκειν τῷ λαῷ τὰς 5.2.11 ἐκκλησιαστικὰς βίβλους. οὐ μὴν ἀλλὰ καὶ διὰ τῶν ἠθῶν καὶ τῶν ἔργων τὴν εὐσέβειαν ἐπεδείκνυντο, περὶ πολλοῦ ποιούμενοι τοὺς ἱερέας καὶ τοὺς ἄλλως ἀγαθοὺς καὶ περὶ τὸ δόγμα σπουδαίους, τοῖς τε εὐκτηρίοις οἴκοις θαμίζοντες καὶ ταῖς προσηκούσαις τιμαῖς τὰς τῶν μαρτύρων θήκας 5.2.12 γεραίροντες. τηνικαῦτα γοῦν φασιν αὐτοὺς σπουδάζοντας μεγίστῳ περιλαβεῖν οἴκῳ τὸν τάφον Μάμα τοῦ μάρτυρος εἰς ἀμφοτέρους μερίσαι τὸ ἔργον· ἁμιλλωμένου δὲ ἑκατέρου φιλοτιμίᾳ καὶ τιμῇ ὑπερβάλλεσθαι τὸν ἕτερον, παράδοξον συμβῆναι καὶ παντελῶς ἄπιστον, εἰ μὴ πολλοὶ τῶν ἀκηκοότων παρὰ τῶν τεθεαμένων μέχρι καὶ εἰς ἡμᾶς περιῆσαν. 5.2.13 τὸ μὲν γὰρ Γάλλου μέρος ἐπεδίδου καὶ κατὰ γνώμην προὐχώρει, τῶν δὲ ᾿Ιουλιανοῦ πονημάτων τὰ μὲν ἠρείπετο, τὰ δὲ ἐκ τῆς γῆς ἀνεδίδοτο, τὰ δὲ παραυτίκα συνάπτεσθαι πρὸς τὸ ἔδαφος οὐκ ἠνείχετο, οἷά γε ἐξ ἀντιτύπου καὶ βιαίου τινὸς δυνάμεως κάτωθεν ἀντωθούσης ἀνακρουόμενα. πᾶσι δὲ 5.2.14 εἰκότως τεράστιον ἐδόκει τὸ πρᾶγμα. καὶ τοῖς μὲν πολλοῖς τῇ ἀποβάσει ἐκρίθη, οἱ δὲ καὶ ἐξ ἐκείνου συνέβαλλον μὴ ὑγιῶς ἔχειν τὸν ἄνδρα περὶ τὴν θρησκείαν, ἀλλ' εὐσεβεῖν πλάττεσθαι <πρὸς> Χριστιανὸν ὄντα τὸν τότε κρατοῦντα ὑποκρινόμενον καὶ εἰς τὸ προφανὲς ἐξάγειν τὴν γνώμην οὐκ ἀσφαλὲς ἡγούμενον. 5.2.15 Προὔδωκε δέ, ὡς λέγεται, τὴν πατρῴαν θρησκείαν συνουσίαις μάντεων ὑπαχθεὶς τὰ πρῶτα. μετὰ χρόνον γάρ τινα παυσαμένου Κωνσταντίου τῆς ὀργῆς Γάλλος μὲν εἰς τὴν ᾿Ασίαν ἐλθὼν ἐν ᾿Εφέσῳ διέτριβεν, ἔνθα δὴ τὰ πλείω τῆς οὐσίας εἶχον, ᾿Ιουλιανὸς δὲ εἰς Κωνσταντινούπολιν ἐπανελθὼν τοῖς ἐκεῖσε διδασκάλοις ἐφοίτα· φύσεως δὲ εὖ ἔχων καὶ τοῖς μαθήμασι ῥᾳδίως ἐπιδιδοὺς οὐκ ἐλάνθανεν· ἐν ἰδιώτου γὰρ σχήματι τὰς προόδους ποιούμενος πολλοῖς συνεγίνετο. ἐπεὶ δέ, οἷα φιλεῖ ἐν ὁμίλῳ καὶ βασιλευούσῃ πόλει, ἐξάδελφος ὢν τοῦ κρατοῦντος καὶ πράγματα διοικεῖν ἱκανὸς εἶναι φαινόμενος προσεδοκᾶτο βασιλεύειν καὶ πολὺς περὶ αὐτοῦ τοιοῦτος ἐκράτει 5.2.16 λόγος, προσετάχθη ἐν Νικομηδείᾳ διάγειν. ἐνταῦθα περιτυχὼν αὐτῷ Μάξιμος ὁ ᾿Εφέσιος φιλόσοφος, φιλοσόφων αὐτῷ λόγων καθηγητὴς ἐγένετο καὶ μίσους τῆς Χριστιανῶν θρησκείας, καὶ οἷα μάντις ἀληθὲς εἶναι ἰσχυρίζετο τὸ περὶ αὐτοῦ θρυλούμενον. ὁ δέ-τοῦτο δὴ τὸ πολλοῖς συμβαῖνον- ἐν ὑπονοίᾳ δυσχερῶν πραγμάτων ταλαιπωρούμενος, βουκοληθεὶς αἰσίαις ἐλ5.2.17 πίσι, φίλον ἔσχε τὸν Μάξιμον. τῷ βασιλεῖ δὲ τούτων μηνυθέντων δείσας ἐν χρῷ ἐκείρατο καὶ τὸν μοναχικὸν ἐπλάττετο βίον, λάθρα δὲ τῆς ἑτέρας εἴχετο θρησκείας. ἐπειδὴ δὲ εἰς ἄνδρας ἤδη προῄει, ἑτοιμότερον ὑπήχθη 5.2.18 καὶ ἐπτοεῖτο περὶ τάδε. θαυμάζων τε εἴ τίς ἐστι τέχνη προσημαίνουσα τὸ μέλλον, καὶ ἀναγκαίαν ἡγούμενος τὴν ταύτης μάθησιν, ὧν μὴ δεῖ Χριστιανοῖς εἰς πεῖραν προήχθη, καὶ τὸ ἐξ ἐκείνου τοῖς ταῦτα μετιοῦσιν ἐχρῆτο φίλοις. ὧδε δὲ ἔχων γνώμης ἧκεν εἰς ᾿Ασίαν ἀπὸ Νικομηδείας, καὶ συγ5.2.1 γενόμενος ἐκεῖσε τοιούτοις προθυμότερος περὶ ταῦτα γέγονεν. ἐπεὶ δὲ Γάλλος ὁ αὐτοῦ ἀδελφός, Καῖσαρ καταστάς, μηνυθεὶς νεωτερίζειν ἀνῃρέθη, ὑπολαβὼν Κωνστάντιος καὶ αὐτὸν ἔρωτι βασιλείας κατέχεσθαι, ὑπὸ φυλακὴν εἶχεν. ἐξαιτησαμένης δὲ αὐτὸν Εὐσεβίας τῆς γαμετῆς Κωνσταντίου παραιτησάμενος αὐτὸν ἀπεδήμησεν εἰς ᾿Αθήνας, προφάσει μὲν καθ' ἱστορίαν τῶν ῾Ελληνικῶν πόλεων καὶ παιδευτηρίων, ὡς δὲ λέγουσι, κοινωσόμενος τοῖς 5.2. ἐκεῖσε μάντεσι περὶ τῶν καθ'