people, and not have desired to appear great to those who shun the labours of the country, and converse in the mountains *, as they say, with the Maker of all things. But let your actions appear excellent and praiseworthy to all men. There are at this time many, so far friends as to receive and empty your treasures, and to whom your empire is dearer than their own souls; but when the time comes that good counsel and real services are wanted, they have no concern upon them but to take care of themselves; and if any one comes to them, and inquires what this means, they excuse themselves as free from all fault. They disown what they have done, or pretend 'that they have obeyed the Emperor's order; and if there is any blame, he must see to it.' Such things they say, when it is they who are found guilty, who can give no account of their actions. For what account can be given of such mischiefs? These men before others deny this to be their own work. But when they address you alone, without witnesses, they say, 'they have been in this war serving your family.' They would deliver your house from those who by land and sea endeavour to defend your person; than which there is nothing greater you can receive from them. For these men, under the name of friends and protectors, * He refers to the monks near Antioch, {94} telling stories of those by whom they say they have been injured, improve your credulity into an occasion of doing more mischief. "But I return to them, to demonstrate their injustice by what they have said: Say then, for what reason you destroyed that great temple? Not because the Emperor approved the doing it. They who pull down a temple have done no wrong if the Emperor has ordered it to be done. Therefore they who pulled it down did not do wrong by doing what the Emperor approved of. But he who does that which is not approved by the Emperor, does Wrong; does he not? You, then, are the men who have nothing of this to say for what you have done. Tell me why this temple of Fortune is safe? and the temple of Jupiter, and of Minerva, and of Bacchus? Is it because you would have them remain? No, but because no one has given you power over them; which, nevertheless, you have assumed against those which you have destroyed. How, then, are you not liable to punishment? or how can you pretend that what you have done is right, when the sufferers have done no wrong? Of which charge there would have been some appearance, if you, O Emperor, had published an edict to their purpose: 'Let no man within my empire believe in the gods, nor worship them, nor ask any {95}