Knowing the sloth of the Emperor Julian
, he persuaded the army in Sclavonia, of which he was captain, that it would be right to go to Rome and avenge the death of Pertinax, who had been killed by the praetorian soldiers; and under this pretext, without appearing to aspire to the throne, he moved the army on Rome, and reached Italy before it was known that he had started.
Another story suggests Theodore foiled a plan by Roman Emperor Julian
the Apostate, who wanted to mock Christians by making them them eat food stained with the blood of animals that had been sacrificed to Pagan idols.
19) Zito concludes her argument by referring not only to the linguistic similarities between the two texts but also to the shared interest in the animation of the statue of Hecate, the devotion to Hecate, and the rites necessary to invoke the gods in the [TEXT NOT REPRODUCIBLE IN ASCII], and the power of magical stones to alter the will of the gods, the prominence of Helios, the animation of oracles, and the pervasive interest in Neoplatonic theurgy in the Lithica, to show that all this points towards the conclusion that the author of both poems must have been a member of the entourage of the emperor Julian
The emperor Julian
, for instance, for all the good he did during his short reign of 361-363, unwittingly contributed to the empire's decline by failing to make provision for a successor.
The study] steers a wide path between the two rather obsessional subjects of the emperor Julian
the Apostate's adhesion to Hellenic religion until his death in 363 and the emperor Justinian the Great's supposed final suppression of pagan cult in 529.
The long chapter 8 on Cyril of Alexandria devotes more attention to his reply to Emperor Julian
than to his anti-Nestorian writings.
and, indeed, to their pagan counterparts, men like the intellectually-gifted Emperor Julian
referred to above, Julian had, in fact, sat side-by-side with Basil and Gregory in the schoolrooms of late fourth century Athens.
reigned for approximately three years, 361-363.
The work, which took five years of research, explores the three centuries when Christianity overtook Greek paganism to become the faith of the Roman Empire, from the birth of the Galilean, Jesus Christ, to the death of the Emperor Julian
- the "Goose" who failed to restore Greek pagan religion.
320-400 AD)), doctor to the Emperor Julian
the Apostate, although Oribasius also thought that dog's milk made an effective substitute.
Sivan selects seven periods: after the failure of the Second Jewish Revolt in 138 when the Rabbis still understood the city as the cosmic omphalos (navel); the foundation of the church of the Holy Sepulchre (335), effectively ending the Roman city of Aelia Capitolina; bishop Cyril (ca, 350) who gave Jerusalem its Christian omphalos in the Holy Sepulchre; the failed attempt by the emperor Julian
(355-363) to allow a return to a Jewish city; the conflicted visit of the empress Eudocia in 438; Jerusalem of the emperor Justinian (483-565), who elevated the see to the fifth imperial patriarchate; finally the brier hectic period of Persian conquest, Christian re-appropriation, and Muslim triumph (614-638).
David Hart has a special interest in a fine late-classical pagan, the Emperor Julian
the Apostate, who does not usually get more than a paragraph, and it is interesting to be told that Julian tried to be a Stoic in behaviour and appearance, shaggy and none too clean.