39 (206). Julian to Basil
SAINT BASIL
Begotten. For, as he who has noticed in a clean mirror the reflection of a form has a clear knowledge of the face reflected, so he who has learned to know the Son has received in his heart the 'image of his [F ather's] person' through the knowledge of the Son. For, all the attributes of the Father are beheld in the Son, and all the attributes of the Son belong also to the Father, since both the whole Son remains in the Father and has the whole Father in Himself.14 Therefore, the person of the Son becomes, as it were, the form and face of the knowledge of the Father, and the person of the Father is known in the form of the Son, although the individuality observed in them remains for the clear distinction of their persons. 15
39. Julian to Basifl 'Thou earnest not as a messenger of war,' the proverb 2 says, but I would add from the comedy,:; '0 messenger of 14 Cf. John 14.10.
15 Thus St. Basil expresses the orthodoxy of the Trinity in one phrase:
'Illfa ousid, treis hypostdseis' (one substance, three persons). 1'-:ever again in his writings does he use 'h'lp6stas;s' in its earlier sense as equivalent to 'ousia.' Cf. Athan., Orat .. contra Arianos. 3.6l and 4.33.
The Emperor Julian was a student at Athens when SI. Basil was there, but nothing is known of their relations with each other except what has been assumed from this and the two following letters. Letter 39 is found among the letters of the Emperor Julian, but the Basil to whom it is addressed is not St. Basil. It was first introduced among St. Basil's letters by Claude Morel in 1618; it is not contained in any of the manuscripts of letters. Furthermore, it speaks of the recipient as versed in court diplomacy, and St. Basil certainly was not. The date of its composition must be shortly after Julian became emperor, in the winter of 361·362, since at that period alone can it be said that he had any leisure. Cf. Bessieres, op. cit. 344; for contrary opinion, d. W. C.
Wright, Julian, in L.C.L. II xli.
2 Plato, Legg. 4.702D; Phaedr. 242B.
3 Aristotle, Plut. 268.
LETTERS
golden words.' Come, then, prove this by your deeds, and hasten to us, for you will come as a friend to a friend. 4
Regular and constant occupation in affairs of state seems to be somehow burdensome to those who make it subordinate to their principal interest,5 but those sharing in my responsibility are, I am convinced, hO\1orable and intelligent, and entirely reliable in all respects; therefore I grant myself some relaxation, so that it is possible even to take a holiday without neglecting anything. For, our life together is not spent in mere court diplomacy-of which I think you have hitherto had experience-through which men, although praising, feel more hatred than they would ever feel against their bitterest enemies. On the contrary, we, who both refute and censure each other with becoming frankness whenever it is necessary, love one another no less than do the closest companions. So, it is possible for us 6 (may there be no envy!), while relaxing, to pursue our studies; and while studying, not to be distressed; and to sleep undisturbed, since, when I am awake, I do not bestir myself for my own sake more, in all probability, than for the sake of everyone else.
I have, perhaps, wearied and overwhelmed you with this idle chatter, being somewhat stupid (for I have been praising myself like Astydamas7 ), but I have sent this letter in order that I may persuade you that your presence, inasmuch as it is that of a sensible man, will be of some advantage to us rather than a waste of time.
Hasten, then, as I have said, and make use of a state 4 Cf. Plato, Menexen. 247B.
5 Julian is intimating that his first interest is his studies.
6 I.e., to himself, the Emperor.
7 An Athenian tragic poet of the fourth century B.C. He wrote a laudatory inscription to be carved upon a pedestal of a bust of himself whi<;h the people had voted in his honor, and Philemon. the poet, gibed him.
See Philemon. frag. 190 (Kock).