Both excerpts from http://www.sacred-texts.com/cla/toj/toj04.htm
<!--QuoteBegin-->QUOTE<!--QuoteEBegin--><b>The EMPEROR JULIAN'S ORATION to the MOTHER OF THE GODS</b>
[...]
But what will be the end of this discourse? Is it not evident that it should close with a hymn to the mighty goddess!
A mother of gods and men! O assistant and partner in the throne of mighty Jupiter! O fountain of the intellectual gods! O thou whose nature concurs with the uncontaminated essences of intelligibles, and who, receiving a common cause from all intelligibles, dost impart it to intellectual natures! Vivific goddess, Counsel and Providence, and the fabricator of our souls! O thou who didst love the mighty Bacchus, who didst preserve the castrated Attis, and when he had fallen into the cavern of earth, didst again lead him upwards to his pristine abode! O thou who art the leader of every good to the intellectual gods, with which thou dost likewise fill this sensible world, and who dost impart to us all possible good in every thing belonging to our nature! Graciously bestow upon all men felicity, the summit of which is the knowledge of the gods: but especially grant to the Roman people in common, that they may wipe away the stains of their impiety; and that they may be blessed with prosperous fortune, which, in conjunction with them, may govern the empire for many thousands
p. 144
of years. But with respect to myself, may the fruit of my cultivation of thy divinity be the possession of truth in dogmata concerning the gods, perfection in Theurgy, in all the actions which I shall undertake, both political and military, virtue, in conjunction with good fortune; and lastly a departure from the present life without pain, and attended with glory, together with good hope of a progression to thy divinity.<!--QuoteEnd--><!--QuoteEEnd-->
On GrecoRomans' <b>Vigrahas</b> and their purpose:
(The person called Sallust, who is mentioned below, may even be the person of the same name who was a comrade of Julian)
<!--QuoteBegin-->QUOTE<!--QuoteEBegin--><b>Footnotes</b>
102:1 To believe that the statues of the gods, such as they were fabricated by the ancients, participated of a divine influence, as much as the substances from which they were composed is capable of admitting, must appear ridiculous to every one who is ignorant that the construction of these statues was the result of the most consummate theological science, and that from their apt resemblance to divine natures they became participants of divine illumination. For, as Sallust well observes, in his treatise On the Gods and the World, (chap. 15) "As the providence of the gods is every where extended, a certain habitude or fitness is all that is requisite in order to receive their beneficent communications. But all habitude is produced through imitation and similitude; and hence temples imitate the heavens, but altars the earth; statues resemble life, and on this account they are similar to animals; and prayers imitate that which is intellectual; but characters, superior ineffable powers; herbs and stones resemble matter; and animals which are sacrificed the irrational life of our souls." Statues therefore, through their habitude or fitness, conjoin the souls of those who pray to them with the gods themselves: and when we view the ancient mode of worshiping images in this light, we shall find it equally as rational as any other mode of conduct in which a certain end is proposed to be obtained by legitimate means.
p. 103
Some of these statues were called Diopeteis, or such as descended from heaven, "because, (says Jamblichus apud Phot. p. 554) the occult art by which they were fabricated by human hands was inconspicuous." And we are informed by Proclus on Euclid, in his comment on the definition of Figure, "that this occult or theurgic art fashioned some of the resemblances of the gods, by characters, in an ineffable manner; for characters of this kind manifest the unknown powers of the gods: but others it imitated by forms and images; fashioning some of them erect and others sitting; and some similar to a heart, but others spherical; and others it expressed by different figures. And, again, some it fabricated of a simple form, but others it composed from a multitude of forms; and some of these were sacred and venerable, but others domestic, exhibiting the peculiar gentleness of the gods: and some it constructed of a severe aspect; and lastly, attributed to others different symbols, according to the similitude and sympathy pertaining to the gods." Let not the reader, however, confound this scientific worship of the ancients with the filthy piety, as Proclus in his hymn to the Muses justly calls it, of the Catholics: for it is surely one thing to worship the images of those giant-like Barbarians called Saints, and another to reverence the resemblances of divinity; since the former conduct is horridly impious and full of delusion and insanity; but the latter is beautifully pious, is replete with real good, and is divinely wise.<!--QuoteEnd--><!--QuoteEEnd-->It all sounds very Hindu to me. But that's the thing: <b>it is christoislamism that is the oddity</b>, has ever been the oddity. Yet they're making Hindus forget that.
More. Not sure if these were pasted earlier by anyone:
1. http://www.juliansociety.org/bookstore.htm
Links to books containing translations of what remain of his works
2. http://www.sacred-texts.com/cla/toj/toj01.htm
5 pages. Keep pressing the link labelled Next.
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->TWO ORATIONS of the EMPEROR JULIAN
one to the SOVEREIGN SUN
and the other to the MOTHER OF THE GODS;
Translated from the Greek
WITH NOTES,
And a copious introduction, in which some of the greatest arcana of the Grecian theology are unfolded.
[by Thomas Taylor (1758-1835)]
<!--QuoteEnd--><!--QuoteEEnd-->
<!--QuoteBegin-->QUOTE<!--QuoteEBegin--><b>The EMPEROR JULIAN'S ORATION to the MOTHER OF THE GODS</b>
[...]
But what will be the end of this discourse? Is it not evident that it should close with a hymn to the mighty goddess!
A mother of gods and men! O assistant and partner in the throne of mighty Jupiter! O fountain of the intellectual gods! O thou whose nature concurs with the uncontaminated essences of intelligibles, and who, receiving a common cause from all intelligibles, dost impart it to intellectual natures! Vivific goddess, Counsel and Providence, and the fabricator of our souls! O thou who didst love the mighty Bacchus, who didst preserve the castrated Attis, and when he had fallen into the cavern of earth, didst again lead him upwards to his pristine abode! O thou who art the leader of every good to the intellectual gods, with which thou dost likewise fill this sensible world, and who dost impart to us all possible good in every thing belonging to our nature! Graciously bestow upon all men felicity, the summit of which is the knowledge of the gods: but especially grant to the Roman people in common, that they may wipe away the stains of their impiety; and that they may be blessed with prosperous fortune, which, in conjunction with them, may govern the empire for many thousands
p. 144
of years. But with respect to myself, may the fruit of my cultivation of thy divinity be the possession of truth in dogmata concerning the gods, perfection in Theurgy, in all the actions which I shall undertake, both political and military, virtue, in conjunction with good fortune; and lastly a departure from the present life without pain, and attended with glory, together with good hope of a progression to thy divinity.<!--QuoteEnd--><!--QuoteEEnd-->
On GrecoRomans' <b>Vigrahas</b> and their purpose:
(The person called Sallust, who is mentioned below, may even be the person of the same name who was a comrade of Julian)
<!--QuoteBegin-->QUOTE<!--QuoteEBegin--><b>Footnotes</b>
102:1 To believe that the statues of the gods, such as they were fabricated by the ancients, participated of a divine influence, as much as the substances from which they were composed is capable of admitting, must appear ridiculous to every one who is ignorant that the construction of these statues was the result of the most consummate theological science, and that from their apt resemblance to divine natures they became participants of divine illumination. For, as Sallust well observes, in his treatise On the Gods and the World, (chap. 15) "As the providence of the gods is every where extended, a certain habitude or fitness is all that is requisite in order to receive their beneficent communications. But all habitude is produced through imitation and similitude; and hence temples imitate the heavens, but altars the earth; statues resemble life, and on this account they are similar to animals; and prayers imitate that which is intellectual; but characters, superior ineffable powers; herbs and stones resemble matter; and animals which are sacrificed the irrational life of our souls." Statues therefore, through their habitude or fitness, conjoin the souls of those who pray to them with the gods themselves: and when we view the ancient mode of worshiping images in this light, we shall find it equally as rational as any other mode of conduct in which a certain end is proposed to be obtained by legitimate means.
p. 103
Some of these statues were called Diopeteis, or such as descended from heaven, "because, (says Jamblichus apud Phot. p. 554) the occult art by which they were fabricated by human hands was inconspicuous." And we are informed by Proclus on Euclid, in his comment on the definition of Figure, "that this occult or theurgic art fashioned some of the resemblances of the gods, by characters, in an ineffable manner; for characters of this kind manifest the unknown powers of the gods: but others it imitated by forms and images; fashioning some of them erect and others sitting; and some similar to a heart, but others spherical; and others it expressed by different figures. And, again, some it fabricated of a simple form, but others it composed from a multitude of forms; and some of these were sacred and venerable, but others domestic, exhibiting the peculiar gentleness of the gods: and some it constructed of a severe aspect; and lastly, attributed to others different symbols, according to the similitude and sympathy pertaining to the gods." Let not the reader, however, confound this scientific worship of the ancients with the filthy piety, as Proclus in his hymn to the Muses justly calls it, of the Catholics: for it is surely one thing to worship the images of those giant-like Barbarians called Saints, and another to reverence the resemblances of divinity; since the former conduct is horridly impious and full of delusion and insanity; but the latter is beautifully pious, is replete with real good, and is divinely wise.<!--QuoteEnd--><!--QuoteEEnd-->It all sounds very Hindu to me. But that's the thing: <b>it is christoislamism that is the oddity</b>, has ever been the oddity. Yet they're making Hindus forget that.
More. Not sure if these were pasted earlier by anyone:
1. http://www.juliansociety.org/bookstore.htm
Links to books containing translations of what remain of his works
2. http://www.sacred-texts.com/cla/toj/toj01.htm
5 pages. Keep pressing the link labelled Next.
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->TWO ORATIONS of the EMPEROR JULIAN
one to the SOVEREIGN SUN
and the other to the MOTHER OF THE GODS;
Translated from the Greek
WITH NOTES,
And a copious introduction, in which some of the greatest arcana of the Grecian theology are unfolded.
[by Thomas Taylor (1758-1835)]
<!--QuoteEnd--><!--QuoteEEnd-->
Death to traitors.