A more naive traveler to Athens than Julian you never did see. He had been so sheltered by the overwhelming protectiveness of his tutors that his ignorance upon arriving in the worldly city was almost comical. Until his arrival in Athens, the Scriptures and Homer had been his entire life, and indeed his lack of worldliness may go far toward explaining why he was perhaps the only intelligent man in all of Athens not deeply disappointed by the city's faded glories. Rather, he praised his good fortune, as though some great feast were being celebrated, quoting his precious Iliad in having gained 'gold for bronze, the value of a hundred oxen for the price of nine.'
Nevertheless, for one so abstemious as Julian in his sensual pleasures, he was remarkably open-minded in his spiritual ones. Before I made his acquaintance, he had even spent several months studying in Pergamum and Ephesus, ancient centers of pagan learning and dark magic, where he had developed a taste for the rather exotic side of human spirituality. He was forced, however, to remain discreet in this regard, out of deference to his role as the closest living male relative of Constantius, the Defender of Christianity, who was of mixed mind about the wisdom of allowing any pagan sects to practice their ancient rites at all. The Emperor, a devout Christian, had in the past meted out harsh treatment to officials who had displayed too personal an interest in the gods of their ancestors, and he would not have taken kindly to even the slightest whisper of Julian's interest in these affairs.
Despite the Emperor's dictates, however, the common people continued to follow age-old custom. That autumn, as had been the case for a thousand autumns past, the squares and streets of the Eleusis temple sanctuary, eleven miles from Athens, thronged with masses of worshipers celebrating the Greater Mysteries, reenacting the myth of the two goddesses Demeter and Kore. This was perhaps the one occasion during the year when the ancient cults even came close to regaining their glories of old. For the rest of the year, a priest's dedication to the service of the pagan gods was an exercise in misery and hunger, of begging alms and fruitlessly urging passersby to return to the old religions.
But the ceremony of the Greater Mysteries was different. A number of preliminary rites were performed openly in the streets: the public procession of initiates to the sanctuary of Eleusis, their purification in the bay of Phalerum, and other secondary rites. Julian, of course, could only observe these public celebrations of the Eleusinian mysteries from afar, as a bystander. Yet his scholarly interest in the event did not allow him to completely avoid participation 'for research purposes,' as he said, although not, I suspected at the time, without some youthful rebellion at the constrictions of the Emperor. He secretly sought out the chief minister of the rite, the hierophant, convincing the old man of his sincerity in wishing to be introduced to the community of Eleusinian worshipers, and gaining permission to actually participate in several of the secret culminating rituals. The ceremony he attended lasted three days, taking place in the interior of the sanctuary. When he described it to me after the fact, I was astonished.
'Julian — you're a Christian!' I exclaimed. 'Why do you participate in these pagan practices?' The whole notion was distasteful to me in the extreme.
He shrugged, though not without a hint of defiance, as if it were merely an excess of uncut wine in which he had indulged. 'I am a scholar, not a religious partisan. I seek to understand. Surely you can't deny me that.'
'But not only do you risk your head, if Constantius were to even discover it, but you risk corrupting your faith.'
'Nonsense,' he retorted. From the way he began to flush and get worked up, I felt I had clearly struck a nerve.
'I study paganism as well as Christianity because I'm interested in both,' he continued. 'Even Seneca said one should make a practice of visiting the enemy's camp — by way of reconnaissance, of course, not as a deserter. Worship of the ancient gods is the history of our culture — Caesarius, it is our culture! Out of it all our triumphs have flowed — our literature, drama, art. A thousand years, two thousand, perhaps, of glory! Christianity is our present. It is practically new, and has had no cultural effect. Look at the proportions — there is nothing there for a scholar to study, even a Christian one!'
'You could study the Scriptures, for a start,' I remonstrated, but he scarcely heard.
'The Scriptures. Caesarius, I have studied the Scriptures since I was eight years old. But I'm not a priest. My vocation is to be a scholar, a philosopher. You tell me — where should I best dedicate my time in order to be a knowledgeable, cultured man? On two millennia of glory, albeit pagan glory? Or on one generation of Christianity since my uncle Constantine legalized it? One generation alone — a generation that saw every male member of my family killed by Christians.'
I protested at the conclusion he was implying. 'You can't blame Christianity for the murders of your father and brothers,' I challenged. 'That was not the triumph of Christianity, but its absence.'
Here I saw Julian's expression soften, and he unaccountably began chuckling. I realized, with some embarrassment, that my own face and words betrayed at least the same level of earnestness as I had wondered at in him only a few moments before. To him, however, my sober words were humorous. This only exasperated me further.
'Don't play the Sophist with me, Julian,' I continued. 'If you're arguing merely for argument's sake, I will have none of it. If you wish to sharpen your rhetorical skills, pick a topic other than religion — or go to my brother Gregory. Case closed.'
In an effort to distract him from such distasteful studies, and to focus him on the more worldly miracles of the One True God, I once invited him to attend one of my clandestine autopsies, which he accepted with eager relish, somewhat to my surprise. Our research subjects were normally collected on a rather irregular basis, whenever I or my fellow students were fortunate to hear of the death of an indigent somewhere in the city. Only rarely were we able to acquire a cadaver in appropriate condition for research, for our quest at all times involved a race against not only the city's other medical schools, of which there were a considerable number, but against the Church. You and I have discussed this before, Brother, how the Christian presbyters are scandalized at what they view as the medical schools' desecration of the dead. As for myself, I feel that there could not possibly be anything more holy than to advance man's medical knowledge and reason, which must serve as the basis for true and lasting faith, in order to better serve the living. Julian was shocked and then delighted at the whiff of illicitness about the whole affair.
On this occasion, fortunately, I was able to spare him the mad dash through the city upon hearing of an indigent death, and the clandestine walk back, skulking through alleys carrying the cadaver as best we could wrapped in rags and sheets, to avoid contact with sharp-eyed priests and other observers not favorable to the cause of science. Athens had at this time just emerged from the grip of a cholera epidemic, and for the first and only time of which I was aware, the small cellar of my medical school was well stocked with appropriate subjects for examination. Six or seven, in fact, had been acquired over the past several days alone, laid in hastily assembled pine boxes. In a somewhat careless effort at preservation, we strove to maintain a constant temperature in the boxes by packing the bodies tightly with wood shavings and sawdust swept up from the floor of the joinery next door, in exchange for which the carpenter jokingly made us promise not to collect his body should we ever come across it in the streets.