6 Emily Gertrude Moore 



in the light of the following events, we can see that they too indi- 

 cate Julian's destiny. 



Julian. Warum wurde ich? 



Eine Stimme . . . Um dem Geiste zu dienen. 



Julian. Was ist meine Bestimmung? 



Die Stimme. Du sollst das Reich grunden. 



Julian. Welches Reich? 



Die Stimme. Das Reich. 



Julian. Und auf welchem Wege? 



Die Stimme. Auf dem Wege der Freiheit! 



Julian. Und durch welche Macht? 

 Die Stimme. Durch das Wollen. 

 Julian. Was soil ich wollen? 

 Die Stimme. Was du musst ! 



Looking at it from this point of view, we get a fine instance of 

 poetic irony when Julian says to Maximos — " Ich trotze der Not- 

 wendigkeit. Ich will ihr nicht dienen ! Ich bin frei, f rei, f rei ! " 



When Leontes comes and offers Julian Casar's purple mantle, 

 Julian interprets this as the first step toward the founding of the 

 " Third Kingdom," and as such accepts the honor, against the 

 protests of Gregory and Basilios on the one hand and of Maximos 

 on the other. 



The sybilline prophecy itself led Julian to destruction, because 

 of the interpretation he placed upon its warning to beware of 

 the " Phrygian Regions," for this impelled him to burn his fleet, 

 and on this one step " Disaster followed fast and followed faster." 



The same theory finds further corroboration in Makrina's ques- 

 tion to Julian — a question which he evades and will not answer. 

 "Und lebt er (der Galilaer) nicht in deinem Hass und in deiner 

 Verfolgung gerade so wie er in unserer Liebe lebt ? " — Maximos, 

 looking down on Julian's lifeless body, sees in him a " sacrifice of 

 necessity " ; Makrina and Basilios an instrument of the Lord, a 

 rod of correction, not to death, but to new life. 



Brandes says that the spiritual lesson of the drama is that 

 " only that doctrine which finds willing martyrs among its fol- 

 lowers possesses any intrinsic value." I am not inclined to be- 



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