Julian emperor in the room of Constantius. A civil war was imminent; and Julian had already marched as far as Dacia on his way to Constantinople, when tidings reached him of the death of his rival upon his march against the Persians. On the 11th December, 361, he entered Constantinople, and assumed without dispute the imperial purple. It was now safe for him to tell the world that he was no longer a christian; and he soon was at as much pains to display his heathen zeal, as he had so long been to disguise it. At first he affected toleration for all religions alike, and for both parties equally of the christian community; but it soon became evident that he had a special dislike for those orthodox bishops—such as Athanasius of Alexandria—who were able to offer the most serious obstruction to his pagan designs; and it was not long before he turned open persecutor of the church, in contradiction to all his professions of liberality and philosophical enlightenment. He published a decree which not only stripped the christians of all the advantages which they had enjoyed since the days of Constantine, but which removed them from all state offices and employments; prohibited them from receiving for their children or communicating to them instruction in the Greek and Roman classics; and even disqualified them from filling any office of teaching in the public schools of the empire. It was evident that he wished to fix the brand of barbarism upon the church, and to undermine her influence by depriving her of the education of the young. Heathenism was to have a monopoly of the schools and of all polite learning. The church was to sink down into contempt as an unlettered and ignorant sect. Not long after the publication of this decree Julian was in Antioch, where he did his best to restore the rites of paganism, and to induce the christian population to return to the empty temples. But all his efforts were vain; the people replied to them only with mockery and derision; and Julian vented his chagrin and resentment not only by writing against their religion and satirizing their manners and life, but also by stirring up and encouraging the Jews to attempt the rebuilding of the temple of Jerusalem, by way of falsifying the prophecy of Christ that it should never be rebuilt. The irritation on both sides became extreme. The splendid temple of Apollo Daphnicus, near the city, having been accidentally destroyed by fire, the heathen priests accused the christians of having applied the torch. Julian believed the lie, and appointed his heathen friend, Sallustius, prefect of the province, with instructions to discover and punish the authors of the crime. In all probability his exasperation would have ended in a cruel persecution, if his life and reign had been prolonged. But he was soon after (27th June, 363) slain in battle with the Persians, while as yet only in the thirty-first year of his age. His treatise against the christians, which was his principal work, was in seven books, and was answered by Cyrillus, Apollinaris, Photius, and Philippus of Sida in Pamphylia. Unhappily the work is lost, and only the reply of Cyril has been preserved, which, however, affords a very imperfect view of its contents. All the fragments which have descended to modern times were collected and translated by Marquis D'Argens in his Defense du Paganisme par l'Empereur Julien en Grec et en Français, avec des dissertations et des notes, &c., Berlin, 1764.—P L.
JULIANUS, Salvius, a celebrated jurist, born about the year 100 at Milan, or perhaps at Hadrumetum, a Phœnician colony on the coast of Africa. He was a maternal ancestor of the emperor Didius Julianus, probably his great-grandfather. We know on his own authority that he was prætor and consul; and he was one of the legal council who assisted the emperor Hadrian when he presided at trials. The date of his death is uncertain. His tomb is said to have been on the Via Lavicana, five miles from Rome; and in this the emperor, his descendant, was afterwards buried. A pupil of Javolenus, he belonged to the Sabinian school of jurists. His reputation was great, and his authority is often cited by later jurists. The title of his principal work was "Digestorum libri xc.;" and from it three hundred and seventy-six extracts are found in the Digest of Justinian. He also wrote "Ad Minucium libri vi.;" "Ad Urseium libri iv.;" and "De Ambiguitatibus liber i."—D. W. R.
JULIEN, Stanislas, the most eminent of living Sinologists, was born at Orleans on the 20th of September, 1797, and educated at the seminary of his native town. He acquired a solid knowledge of the classical languages, and in 1821 was appointed "suppléant" to Gail in the chair of Greek language and literature at the collège de France. In 1822 he published his "Juliani Colloquium cum Musis," and in 1821, "La Lyre patriotique de la Grèce," translations from the modern Greek odes of Calvas. It was in the same year, 1824, that he made his first striking display of Chinese scholarship, by the publication (at the joint expense of the Asiatic Society and of the Count De Lasteyrie) of a Latin translation accompanying the Chinese text of Mencius (Meng-Tse), the celebrated Chinese sage. Not to speak of minor works, this has been followed by the "Livre des Récompenses et des peines," Chinese text, translation, and translated commentary of the chief canonical book of the followers of Lao-Tse, the Chinese sage of the seventh century b.c.; by a similar edition of the Chow-King, the great canonical book of the old Chinese; of the Li-Ki, the code of their rites; and by one of another of their five canonical books, the Tchan-sieow, Confucius' chronicle of his native region, Low. In 1835 M. Julien commenced the publication of his important series, "Voyages des Pêlerins Boudhistes." The first volume, Paris, 1853, contained the "History of the life of Hiouen-Thsang, and of his travels in India, by Hoei-li and Yen-Thsang;" the second and third, published in 1857-58, contained the "Memoirs on the countries of the west, translated from Sanscrit into Chinese, in the year 648, by Hiouen-Thsang." These works, translated from Chinese into French by M. Julien, are most valuable contributions to our knowledge of India and of Budhism. They formed the subject of a remarkable paper in the Times (April, 1857), by the late Max Müller, reprinted by the lamented author with additions, under the title of Budhism and Budhist Pilgrims. One of the chief difficulties of the difficult task, was to discover the Sanscrit equivalents for the names of places sadly disguised in the Chinese text; and partly to overcome it M. Julien had to prepare himself by twenty years of incessant labour—studying the whole literature of Budhism in Sanscrit, Pali, Tibetan, Mongolian, and Chinese. In lighter departments of Sinology, we have from M. Julien translations of Chinese novels, a resumé of the principal Chinese treatises on the culture of the mulberry-tree, and the rearing of the silk-worm; and a treatise on the history and manufacture of China porcelain. He has also contributed numerous papers to the Journal Asiatique, of which he is one of the editors. Keeping up a constant correspondence with China, M. Julien has imported a large number of valuable Chinese books, many of which have been presented by him to the French national library. He was for a short time under-librarian of the French Institute, and has been successively professor at the collège de France, assistant-keeper of the Bibliothèque Imperiale, and administrator of the collège de France. He is a member of many learned societies, among them the Académie des Inscriptions, and has received decorations from most of the sovereigns of Europe.—F. E.
JULIUS of Rome was chosen bishop of his native place, 6th February, 337. He was a strenuous patron of Athanasius, and an opponent of the Arians. At a synod held at Rome in 341, where both the friends and adversaries of Athanasius were summoned to be present, the cause of the former was vindicated, and the patriarch of Alexandria restored to the exercise of his rights. Julius also took part by his deputies in the synod of Sardica, whose decision agreed with that of the Roman assembly. He died April 12, 352. Only two of his epistles are extant, addressed to the inhabitants of Antioch and Alexandria respectively.—S. D.
JULIUS II., son of Raphael della Rovere, and nephew of Sixtus IV., was born in 1441. In consequence of the enmity of Alexander VI. he repaired to France, and accompanied Charles in his expedition against Naples. He was chosen pope, 31st October, 1503. His character is that of a fearless warrior and politician, not an ecclesiastic. He defended the Romagna against Venice; and endeavoured to get possession of the Borgian strongholds. In 1506 he took Perugia, and entered Bologna in triumph. He also entered into the league of Cambray along with Maximilian and Louis XII. against Venice, which was threatened with a terrible interdict if it did not submit within twenty-four days, and restore what it had taken from the church. After the republic yielded, he united with it in a new treaty against France, whose monarch he declared, in 1510, to have forfeited Naples, which he bestowed on Ferdinand the Catholic. With Venice, Spain, England, and Switzerland, he concluded a holy alliance. At the head of an army he drove back the French beyond the Alps. In opposition to the council of Pisa, called by Louis XII. and Maximillian for the introduction of reforms in
