Page:Dictionary of Christian Biography and Literature (1911).djvu/598

 both Sophronius of Jerusalem and John of Ephesus, the latter of whom especially was likely to be much better informed than the Chronographer, say was a Julianist (Sophron. Ep. Syn. in Patr. Gk. lxxxvii. 3191; Jo. v. Eph. Kirchengesch. uebers, v. Schönfelder, i. 40, p. 47). Justinian died Nov. 565.

The Julianists were still numerous at Alexandria during the patriarchate of Eulogius (Phot. Bibl. Cod. 227) and continued so still later. Sophronius of Jerusalem speaks of "Menas Alexandrinus, Gaianitarum propugnator" as his contemporary (u.s. 3194), and Anastasius Sinaita relates a public disputation with the Gaianites of that city in which he took part (Viae Dux, u.s. 150 seq.). They were known in the West as late as the commencement of 7th cent. (Greg. I. Ep. lib. ix. ind. ii. ep. 68, ad Eus. Thessal. in Patr. Lat. lxxvii. A.D. 601; Jaffé, Reg. Pont. 145; Eus. Thessal. u.s.). In Armenia they were very numerous in the time of Gregory Bar-hebraeus (Assemani, u.s. ii. 296; Dorner, u.s. 13 n.).

Julian achieved a very high reputation as a commentator on the Scriptures. Nicetas bp. of Heraclea, c. 1077, selected many of the most striking passages in his Catena Graecorum Patrum in Beatum Job from Julian's exegetical and other writings. This catena was first published by Patricius Junius, with a Latin trans. (London, 1637, fol.), and afterwards in Greek only at Venice (1792, fol.). The quotations from Julian are in the "Proemium" and pp. 37, 45, 66, 93, 170, 178, 228, 230, 273, 437, 465, 480, 505, 539, 547–613, of the former of these editions. Fabric. ''Bibl. Gr.'' ed. Harles, viii. 647, 650; Cave, i. 495; Ceillier, xi. 344. Cf. Usener in Lietzmann's ''Katenen, Freib. in Breisq (1897), p. 28, and the Rhein Mur. f. Phil.'' 1900, iv. p. 321; also Loofs in ''Leont. von Byzanz.'' (Leipz. 1887), i. p. 30.

[T.W.D.]

Julianus (73), missionary priest to the Nubians in the reign of Justinian. John of Ephesus (R. Payne Smith's trans. pp. 251 seq.) and Bar-hebraeus (in Asseman. Bibl. Or. ii. 330) give an account of him. He was an old man of great worth, and one of the clergy in attendance on Theodosius, the Monophysite patriarch of Alexandria, then residing at Constantinople. Julian had long desired to Christianize the Nobadae or Nubians, a wandering people E. of the Thebais and beyond the limits of the empire, which they greatly harassed. The empress Theodora warmly encouraged the undertaking and consulted Justinian about it, who became interested but objected to Julian as a Monophysite, and named another instead, whilst Theodora persisted in favouring Julian. John of Ephesus describes fully the rival missions and the triumph of the empress's schemes. Julian reached the Nubian court first, won over the king and secured the rejection of the emperor's envoy when he arrived. Thus the Nubians were gained to the Monophysite creed and to the jurisdiction of Theodosius. After labouring there two years Julian placed Theodore, a Thebaid bishop, in charge and returned to Constantinople, where he soon afterwards died. For the subsequent history of the mission see.

[T.W.D.]

Julianus (103), Flavius Claudius, emperor, often called Julian the Apostate; born 331; appointed Caesar, Nov. 6, 355; proclaimed Augustus, Apr. 360; succeeded Constantius as sole emperor, Nov. 3, 361; died in Persia, June 27, 363. For the authorities for Julian's life, see D. C. B. (4-vol. ed.), s.v.

The first and still in some respects the best English account of Julian is to be found in Gibbon's Decline and Fall of the Roman Empire, cc. 19, 22–24—a forcible and on the whole very just picture. Like some other cold and sceptical people (e.g. Strauss), Gibbon despised Julian's superstitious enthusiasm, and, though he cannot restrain some sneers at the church and the orthodox faith, this part of his history has generally met with comparative favour at the hands of Christian critics. Mr. J. W. Barlow on Gibbon and Julian in the Dublin Hermathena for 1877 endeavours to shew that Gibbon, in order to gain a reputation for impartiality, is unfair to the emperor, whom he thinks morally and intellectually the best man "of the whole series." In the first three quarters of the last century little or nothing was published in England specially on this subject. An interesting and valuable essay, written for a Cambridge historical prize by the Hon. Arthur Lyttelton, has been kindly placed at the disposal of the writer of this article, who owes to it several important references. It is embodied in the ''Church Qtly. Rev.'' for Oct. 1880, Vol. xi. pp. 24–58, The Pagan Reaction under Julian, which gives a fresh and vigorous view of the subject. Mr. Gerald H. Rendall's Hulsean Essay for 1876, The Emperor Julian; Paganism and Christianity is decidedly the best account of Julian's religious position in English, perhaps in any modern language. In French, we have the invaluable Tillemont and other writers of church history. Besides the articles in vol. iv. of the Empereurs there is a special treatise on the Persécution de l᾿Eglise par J. l᾿Apostat, in vol. vii. of the Mémoires. We miss, however, a critical treatment of the authorities and wide generalizations in Tillemont. He also seems to exaggerate the scope of the law against Christian professors. The fullest history of Julian is that of Albert de Broglie in vols. iii. and iv. of his L᾿Eglise et l᾿empire romain au quatrième siècle (Paris, 1866, etc.). This is indispensable to the student of the period. Its general attitude is that taken in this article, but he is too anxious to make points to be careful of minute accuracy, and therefore of entire fairness, and his references often want correction. These volumes were reviewed by C. Martha in the Revue des deux mondes for Mar. 1867, vol. lxviii. pp. 137–169, who paints the emperor more favourably. In German J. F. A. Mücke, Flavius Claudius Julianus: nach den Quellen (Gotha, 1867 and 1869, 2 parts) is the most complete modern account. Fr. Rode, Geschichte der Reaction Kaiser Julians gegen die christliche Kirche (Jena, 1877); a useful study, and generally very accurate, paying proper attention to chronology. The writer takes up something of the same position is Keim does in his essay on Constantine's conversion—striving after fairness towards the church, without accepting its doctrines. He admires Julian's books against the Christians as anticipating the line of modern critical