Julian the Apostate Spurious Letters in Greek
The Spurious Letters is a collection of five brief Greek epistles falsely ascribed to the fourth-century Roman emperor Julian, commonly called the Apostate. Although Julian was an authentic and prolific author, these particular texts are later forgeries, likely composed after his death in 363 CE. They survive because medieval scribes copied them alongside Julian’s genuine works in manuscript collections, from which modern editors have subsequently isolated them. While the specific content of these letters is not detailed in surviving sources, their attribution to a philosopher-emperor famous for his rejection of Christianity suggests they engage with themes of religious controversy, moral exhortation, or philosophical discourse. The forgery of letters in the name of eminent historical figures was a widespread practice in antiquity, often serving as a rhetorical exercise or a means to advance an argument under the cloak of an authoritative voice. Scholars now treat these texts primarily as examples of pseudepigraphy, illustrating the persistent fascination with—and contentious legacy of—Julian long after his reign. Their principal modern significance lies in the domain of textual criticism, where they aid experts in differentiating the emperor’s authentic writings from later imitations. As such, they provide a narrow but instructive view into how subsequent generations appropriated and sometimes fabricated the intellectual heritage of a pivotal historical figure.
| 190 (t) | Ἰουλιανὸς Μαξίμῳ φιλοσόφῳ. Ἀλέξανδρον μὲν τὸν Μακεδόνα τοῖς Ὁμήρου ποιήμασιν ἐφυπνώττειν λόγος, ἵνα δὴ καὶ νύκτωρ καὶ μεθ’ ἡμέραν αὐτοῦ τοῖς πολεμικοῖς ὁμιλῇ συνθήμασιν· ἡμεῖς δέ σου ταῖς ἐπιστολαῖς ὥσπερ παιωνίοις τισὶ φαρμάκοις συγκαθεύδομεν, καὶ οὐ διαλείπομεν ἐντυγχάνοντες ἀεὶ καθάπερ νεαραῖς ἔτι καὶ πρῶτον εἰς χεῖρας ἡκούσαις. Εἴπερ οὖν ἐθέλεις ἡμῖν εἰκόνα τῆς σῆς παρουσίας τὴν ἐν τοῖς γράμμασιν ὁμιλίαν προξενεῖν, γράφε καὶ μὴ λῆγε συνεχῶς τοῦτο πράττων· μᾶλλον δὲ ἧκε σὺν θεοῖς, ἐνθυμούμενος ὡς ἡμῖν γ’ ἕως ἂν ἀπῇς οὐδὲ ὅτι ζῶμεν εἰπεῖν ἔστιν, ἢ ὅτε μόνον τοῖς παρὰ σοῦ γραφομένοις ἐντυχεῖν ἔξεστιν. Ἰουλιανὸς Μαξίμῳ φιλοσόφῳ. |
| 191 (t) | Ὁ μὲν μῦθος ποιεῖ τὸν ἀετόν, ἐπειδὰν τὰ γνήσια τῶν κυημάτων βασανίζῃ, φέρειν ἄπτιλα πρὸς τὸν αἰθέρα καὶ ταῖς Ἡλίου προσάγειν ἀκτῖσιν, ὥσπερ ὑπὸ μάρτυρι τῷ θεῷ πατέρα τε ἀληθοῦς νεοττοῦ γινόμενον καὶ νόθου γονῆς ἀλλοτριούμενον· ἡμεῖς δέ σοι καθάπερ Ἑρμῇ λογίῳ τοὺς ἡμετέρους λόγους ἐγχειρίζομεν. Κἂν μὲν ὑπομείνωσι τὴν σὴν ἀκτῖνα, ἐπὶ σοὶ τὸ κρῖναι περὶ αὐτῶν εἰ καὶ πρὸς τοὺς ἄλλους εἰσὶ πτήσιμοι· εἰ δὲ μή, ῥῖψον εἰκῆ καθάπερ Μουσῶν ἀλλοτρίους, ἢ ποταμῷ κλύσον ὡς νόθους. Πάντως οὐδὲ ὁ Ῥῆνος ἀδικεῖ τοὺς Κελτούς, ὃς τὰ μὲν νόθα τῶν βρεφῶν ὑποβρύχια ταῖς δίναις πέμπει, καθάπερ ἀκολάστου λέχους τιμωρὸς πρέπων· ὅσα δ’ ἂν ἐπιγνῷ καθαροῦ σπέρματος, ὑπεράνω τοῦ ὕδατος αἰωρεῖ καὶ τῇ μητρὶ τρεμούσῃ πάλιν εἰς χεῖρας δίδωσιν, ὥσπερ ἀδέκαστόν τινα μαρτυρίαν αὐτῇ καθαρῶν καὶ ἀμέμπτων γάμων τὴν τοῦ παιδὸς σωτηρίαν ἀντιδωρούμενος. Ἰουλιανὸς Ἐλπιδίῳ φιλοσόφῳ. |
| 195 (t) | Ἔστι καὶ μικροῦ γράμματος ἡδονὴ μείζων, ὅταν ἡ τοῦ γράφοντος εὔνοια μὴ τῇ τῆς ἐπιστολῆς μικρότητι μᾶλλον ἢ τῷ τῆς ψυχῆς μεγέθει μετρῆται· εἰ δὲ δὴ καὶ νῦν ἐν βραχεῖ τὰ τῆς προσρήσεως ὑφ’ ἡμῶν γένηται, μηδ’ οὕτω τὸν ἐπ’ αὐτοῖς πόθον τεκμηριώσῃ, ἀλλ’ εἰδὼς ἐφ’ ὅσον ὁ παρ’ ἡμῶν ἔρως ἐπὶ σοὶ τέταται, τῇ μὲν τοῦ γράμματος βραχύτητι συγγνώμην νέμε, τοῖς ἴσοις δὲ ἡμᾶς ἀμείβεσθαι μὴ κατόκνει. Πᾶν γὰρ ὅ τι ἂν διδῷς, κἂν μικρὸν ᾖ, παντὸς ἀγαθοῦ γνώρισμα παρ’ ἡμῖν σώζει. Ἰουλιανὸς Γρηγορίῳ ἡγεμόνι. |
| 196 (t) | Ἐμοὶ καὶ γράμμα παρὰ σοῦ μικρὸν ἀρκεῖ μεγάλης ἡδονῆς πρόφασιν μνηστεῦσαι. Καὶ τοίνυν, οἷς ἔγραψας ἄγαν ἡσθείς, ἀντιδίδωμι καὶ αὐτὸς τὴν ἴσην, οὐ τῷ τῶν ἐπιστολῶν μήκει μᾶλλον ἢ τῷ τῆς εὐνοίας μεγέθει τὰς τῶν ἑταίρων φιλίας ἐκτίνεσθαι δεῖν κρίνων. Ἰουλιανὸς Λουκιανῷ σοφιστῇ. |
| 197 (t) | Καὶ γράφω καὶ ἀντιτυχεῖν ἀξιῶ τῶν ἴσων. Εἰ δὲ ἀδικῶ συνεχῶς ἐπιστέλλων, ἀνταδικηθῆναι δέομαι τὰ ὅμοια παθών. |