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SUBJECT: 21.03.02 Prolegomene Pt 2
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§6. Fourth Five Years.
If the third period was relatively quiet the fourth was absolutely stirring. There had undoubtedly been more or less fighting along the Danube frontier during the preceding years, but early in this period there was a most important campaign against the Sarmatians, in which they were defeated and their king taken prisoner.hyperlink In honor of this victory coins were struck (Eckhel, Doct. Num. Vet. 8 (1827) 87). But this was only skirmishing; afterwards came the tug of war. Nine years of peace proved the utmost limit of mutual patience, and Constantine and Licinius came to words, and from words to blows. For a long time Constantine had been vexed at the persecution of the Christians by Licinius (cf. Euseb. H. E. 10. 8, 9), persecutions waged perhaps with the express purpose of aggravating him.hyperlink Licinius, on the other hand, naturally chagrined over the previous loss of territory, knowing of Constantine's indignation over his persecutions, and perhaps suspecting him of further designs, was naturally suspicious when Constantine passed within his boundaries in pursuing the Sarmatians (Anon. Vales. p. 474). Mutual recriminations and aggravations followed. Licinius would not let the Sarmatian coins pass current and had them melted down (Anon. Contin. Dio. Cass., in Müller, Fragm. Hist. Gr. 4 [1868] 199). Altogether they soon came to blows. The steps were short, sharp, decisive. Constantine defeated Licinius by land (July 3, 323), and through Crispus, by sea (Soz. 1. 7; Anon. Vales. p. 474-5; Zos. 2. 22-3). After the defeat at Adrianople, Licinius retreated to Byzantium (Zos. 2. 23-5; Vict. Epit. p. 50), and then to Chalcedon (Anon. Vales. p. 475, Zos. 2. 25-6). Two months after the first victory (Sept. 18) a final and decisive battle was fought at Chrysopolishyperlink (Anon. Vales. p. 475; Socr. 1. 4). Licinius surrendered on condition that his life should be spared (Zos. 2. 28), or rather Constantia secured from her brother the promise that his life should be spared (Anon. Vales. p. 475; Vict. Epit. p. 50; Pseudo-Leo, p. 85, &c.). He retired to Nicomedia, residing at Thessalonica (Soz. 1. 7; Pseudo-Leo, &c.), but was put to death the following year.hyperlink Constantine was now sole emperor. His first act (Soz. 1. 8) was to issue a proclamation in favor of the Christians (Soz. l.c.; V. C. 2. 24-, and 48-). This was followed by many other acts in their favor,-building of churches, &c. (cf. Euseb. V. C., and notes). From this time on he was much identified with Christian affairs, and the main events are given in extenso by Eusebius (see various notes). In 325 (June 19-Aug. 25) the Council of Nicaea was held (cf. Euseb. V. C. 3. 6, and notes), and Constantine took an active part in its proceedings. The same year his Vicennalia were celebrated at Nicomedia (Euseb. V. C. 1. 1; Hieron.; Cassiod.) and the following year at Rome also (Hieron., Cassiod., Prosper, Idat.), Constantine being present at both celebrations,hyperlink being thus at Rome in July, and passing during the year as far as Arles, apparently spending some time at Milan (cf. the various laws in Clinton, v. 2, p. 92).
§7. Fifth Five Years.
The beginning of this period was the beginning of the series of acts which have taken most from the reputation of Constantine. Sometime in 326, perhaps while at Rome, he ordered the death of his son Crispus.hyperlink The same year (Hieron. Chron.) the Caesar Licinius, his sister's son, was put to death (Eutrop. 10. 6; Hieron.; Prosper.), and shortly afterhyperlink his wife Fausta died or was put to death.hyperlink But apart from this shadow, the period was hardly less brilliant, in its way, than preceding ones. It was a time of gigantic and, as some said, extravagant internal improvements. Among various enterprises was the refounding, in 327, of Drepanum, his mother's city, as Helenopolis (Hieron. An. 2343; Chron. Pasch. p. 283(?); Socr. H. E. 1. 18; Soz. 2. 2; Theoph. p. 41), and greatest of all, the transformation of the insignificant Byzantium into the magnificent Constantinople,hyperlink which was dedicated in 330 (Idatius; Chron. Pasch. p. 285; Hesych. §42; Hieron.; cf. Clinton).hyperlink It was probably during this period, too, that the work of improvement in Jerusalem was undertaken, and Helena made her famous visit thither (Euseb. V. C. 3. 42; Soz. 21; Socr. 1. 17; Ephraem. p. 24: Theoph. 37-8, &c.).
§8. Sixth Five Years.
The main event of the last full five-year period of this reign was the Gothic war (Hieron. An. 2347; Idat.; Oros. c. 28; Anon. Vales. p. 476; Eutrop. 10. 7; Vict. Coes. p. 352; cf. Soz. 1. 26), undertaken in behalf of the Sarmatians (Anon. Vales. l.c.), carried on by Constantine II, and brought to an end April 20, 332 (cf. Clinton). The following year (333) Constans was made consul (Idat.; Hieron.; Prosper has 332; cf. Zos. 2. 35; Vict. Coes. p. 161, &c.), and in 334 the remarkable (Anon. Vales.) incorporation of 300,000 Sarmatians into the empire (Anon. Vales. p. 476; Idat.; Hieron.; cf. Ammian. 17. 12, 18; 17. 13; 19. 12; V. C. 4. 6). This same year Calocoerus revolted in Crete and was defeated (Anon. Vales. p. 476; Vict. Coes. p. 161; Oros. c. 28; Hieron.). The following year (335) celebrated his tricennalia, and Dalmatius was made Coesar (Idat.; Hieron. An. 340; Vict. Coes. p. 161; Anon. Vales. p. 476; Chron. Pasch. p. 532; Vict. Epit. p. 51; Oros. c. 28), making now four Caesars and a nondescript (cf. Anon. Vales. p. 476),- Constantine II, Constantius, Constans, Dalmatius, and Hannibalianus, among whom the world was now partitioned (Anon. Vales. p. 476; Zos. 2. 39; Vict. Epit. p. 52).
§9. Last Years.
Later in this year, Constantine is known to have been at Jerusalem, where he dedicated a church (V. C. 4. 40; Chron. Pasch., but wrong year). It was also the year of the Synods of Tyre (Athanas. c. Ar. 1. p. 788; V. C. 4.41; Theod. 1. 28). The same year, or early in the following one, Eusebius pronounced his tricennial oration (see Special Prolegomena). In 337 the Great Emperor died at Ancyrona, near Nicomedia, just as he was preparing for an expedition against the Persians, and was buffed in the Church of the Apostles, at Constantinople (cf. notes on Eusebius' Life of Constantine).hyperlink
A man's character consists of an inherited personality enlarged, modified, or disfigured by his own repeated voluntary acts. A sufficiently exhaustive survey of such character may be made under the rubrics of: 1. Inherited characteristics. 2. Physical characteristics. 3. Mental characteristics. 4. Moral characteristics. 5. Religious characteristics.
The character of Constantine has been so endlessly treated, with such utter lack of agreement, that it seems hopeless to try to reach any clear results in a study of it. "Who shall decide when doctors disagree?" "How shall I go about it to find what sort of a man Constantine really was?" Certainly nothing can be gained by that method which chooses a few acts or characteristics to which shifting tests of various philosophies are applied. Nor can any haphazard selection and stringing together of traits give what is by its nature a synthesis of them all. Like any other scientific study, the first condition of method is that it be systematic. Then, a character generalization is worth just so much, no more, as the grounds on which it is based. To get a man's character from secondary sources, from other men's generalizations, is a hopelessly will-of-the-wisp effort. Again, another vice of characterization as usually practised is the interpretation of the whole by a part rather than the part by the whole. The individual act is thus made the standard of character. To get at what this personality called Constantine was therefore requires a systematic survey of the primary sources with a view to getting the ensemble that the eccentric may be judged by the normal. In such survey the main thing is the body of analyzed and grouped facts. The editor's summary, like any summary, is worth only what the facts are worth. This method, however imperfectly carried out, is at least better than rambling observations of incoherent phenomena; and has therefore been adopted in this attempt to find out what sort of a man this Constantine was; Physically, Mentally, Morally, Spiritually.
§2. Inherited Characteristics.
The fact of the inheritance of character, virtues or vices as the case may be, curiously recognized in various nations and ancient philosophies (cf. Ribot. Heredity, N.Y. 1875, p. 375-6), and even in the ten commandments, has received the clearer exposition of modern science. In view of it, a scientific study of character considers antecedent generations. Biography rests properly on genealogy. Constantine's father, Constantius Chlorus, was a man of great mildness, self-possession, and philosophic virtue, just, and a Neo-Platonist of the best type, a monotheist and philanthropist (cf. Sinclair, in Smith & W. 1. 661-2). Constantine is said to have inherited his father's strength, courage, personal appearance (Eumen. Paneg. c. 4), piety (Pseud.-Leo, p. 83; cf. Const. and Euseb. in V. C. 2. 49), and general virtues. The slur of Zosimus on the character of Constantine's mother seems to have been quite gratuitous. Her relation to Constantius was in nowise incompatible with virtue, and the honor afterwards paid her, along with the indisputable good early training of Constantine which was with her, indicate a woman of unusual character. The later enterprise and activity with the honors and responsibilities given her show her to have been of very considerable energy and ability.
§3. Physical Characteristics.
A graphic picture of his personal appearance is drawn by Cedrenus (p. 472-3). "Constantinus Magnus was of medium height, broad-shouldered, thick-necked, whence his epithet Bull-necked. His complexion was ruddy, his hair neither thick nor crisp curling, his beard scanty and not growing in many places, his nose slightly hooked, and his eyes like the eyes of a lion. He was joyous of heart and most cheery of countenance."hyperlink Many points in this description are confirmed by others, some apparently contradicted. Taken in detail, his Height was probably above medium. Over against this statement of Cedrenus (p. 472) that he was of middle height is that of the earlier Malalas (13. 1), who, while confirming the ruddiness of complexion, characterizes him as tall, and the explicit testimony of Eusebius, that among those with Diocletian "there was no one comparable with him for height" (V. C. 1. 19), and likewise among those present at Nicaea (V. C. 3- 10). But a "thick-necked" form hardly belongs to the strictly "tall" man, and a thick neck and broad shoulders would hardly belong to a form of "distinguished comeliness," if it were short (Lact. c. 18). It may be supposed therefore that he can be described as above medium height. Moreover, there would naturally have been more mention of height by Lactantius and Panegyrists if it had been very extraordinary. In respect of Countenance he was undoubtedly handsome. The "majestic beauty of his face" mentioned by Theophanes (p. 29; cf. V. C. 1. 19; 3. 10) is confirmed by suggestions in the Panegyrists (e.g. Eumen. c. 17; Naz. c. 24), and all general testimony, and not belied by the coins. His Complexion was ruddy; "reddish" in the expression of Cedrenus (p. 272), "fiery" in that of Malalas (13.1). His Hair, rather thin and straight, scanty Beard, and "slightly hooked" Nose are shown also by the coins, where the nose varies from a pronounced Roman or ungraceful eagle's beak to a very proportionate, slightly aquiline member. His Eyes were lion-like (Cedren.), piercingly bright (Paneg. 313, c. 19; also Eumen.). His Expression was bright and joyous (Cedren.), characterized by "noble gravity mingled with hilarity" (Naz. Paneg. c. 24), by "serenity" and "cheerfulness" (cf. Euseb. V. C. 3.11). In brief, he seems to have been a type of the sanguine temperament.
Added to his beauty of face was an unquestioned beauty of form. His distinguished comeliness of Figure (Lact. c. 18) is a favorite theme with his enthusiastic friend Eusebius, who says, "No one was comparable with him for grace and beauty of person" (cf. Eumen. c. 17; V. C. 1. 19; 3. 10), and that his figure was "manly and vigorous" (1. 20). The broad Shoulders and thick Neck prepare one for the testimony to his great bodily Strength. The feats of personal valor in combat with the Sarmatian champions and the wild beasts (cf. above), his personal energy in battle (e.g. before Verona; cf. above), much special testimony (e.g. Eumen. Paneg. c. 4) and all the general testimony, show that the superlative language of Eusebius is well grounded, and interpreted with conservative imagination is to be taken as fact. According to him, "he so far surpassed his compeers in personal strength as to be a terror to them" (V. C. 1. 19), and in respect of Vigor of body was such that at the Council of Nicaea his very beating showed that he surpassed all present in "invincible strength and vigor"; while at the age of sixty or upwards, "he still possessed a sound and vigorous body, free from all blemish and of more than youthful vivacity; a noble mien and strength equal to any exertion, so that he was able to join in martial exercises, to ride, endure the fatigues of travel, engage in battle," &c. (Vict. 4. 53). In Bearing he was "manly" (V. C. 1. 20), self-possessed, calm (V. C. 3. 11), dignified ("noble gravity," Naz. c. 24; of. Eumen. &c.), with "majestic dignity of mien" (V. C. 3. 10) and serenity (V. C. 3. 10). In Manners he was "suave" (epieikhj) (V. C. 3. 10) and "affable to all" (V. C. 3. 13). This singular affability was such, according to Lactantius (c. 18), as to endear him greatly to his soldiers. Over against this, however, must be set the statement of Victor, Epit. that he was "a scoffer [irrisor] rather than suave [blandus]" (Vict. Epit. 51). But this seems rounded on a false exegesis (cf. above) and withal there is no absolute contradiction. Moreover, all his intercourse with bishops, deputies, soldiers, citizens, barbarians, seems to have generally made a favorable impression, and such success without affability of manner would have been marvelous. In Dress his taste, late in life at least, became somewhat gorgeous. If he were reigning to-day, the comic papers would undoubtedly represent him, like some other good and great men, with exaggerated red neckties and figured waistcoats. He "always wore a diadem," according to Victor, Epit. (p. 51), and according to many (Malal. 13. 7-8; Cedren.; Pseudo-Leo, &c.) "none of the emperors before him" wore the diadem at all. Eusebius' description of his appearance at the Council of Nicaea would do credit to a Washington reporter on wedding-toilets; he was "clothed in raiment which glittered, as it were, with rays of light, reflecting the glowing radiance of a purple robe, and adorned with the brilliant splendor of gold and precious stones" (V. C. 3. 10).
§4. Mental Characteristics.
According to his biographer-friend, Constantine was even more conspicuous for the excellence of his psychical qualities than his physical (V. C. 1. 19). Among these qualities are natural intelligence (V. C. 1. 19), sound judgment (V. C. 1. 19), well-disciplined power of thought (Theoph. p. 29), and peculiarly, as might be expected from his eye and general energy, penetration (Theoph. p. 29). In respect of Education, it is said on the one hand that he "reaped the advantages of a liberal education" (V. C. 1. 19), and particularly that he was thoroughly trained in the art of reasoning (V. C.); but according to Anonymous Vales. (p. 471), and also Cedrenus (p. 473), his literary education was scanty. If there was early lack, he made up for it afterwards with characteristic energy, for he attained very considerable erudition (of a sort) for an emperor, as is shown in his Oration. According to Eutropius he was devoted to liberal studies. According to Lydus he was skilled both in the science of letters and the science of arms; for "if he had not excelled in both sciences, he would not have been made emperor of the Romans" (Lydus, de Magist. 3.33),-a somewhat subjective ground. Such was his devotion to study that, according to Eusebius (V. C. 4. 29), "he sometimes passed sleepless nights in furnishing his mind with divine knowledge." The measure of his thoroughness may be gathered from the fact that his knowledge of Greek even, does not seem to have been very extensive -" with which he was not altogether unacquainted" (V. C. 3. 13). His learning, as shown in his orations, is the learning of a man of affairs, and has many elements of crudity and consequent pretentiousness; but he is no worse than many authors-much better than most royal authors.
His learning had at least the excellent quality that it was radiated with reference to expression, as all sound learning must be. According to Eusebius, much of his time was spent in composing discourses, many of which he delivered in public (V. C. 4. 29), and he continued to the last to compose discourses and to deliver frequent orations in public.
The description by Eusebius of the character of his orations (V. C. 4. 24) seems to forbid any assumption of pure vanity as his motive. It is the most natural thing in the world that an emperor should make speeches, and that he should speak on scholastic or religious themes, and with the use of classical philosophy, mythology, and literature, should be no surprise in the days of President Harrison, Mr. Gladstone, and the Emperor William. There is no doubt he wrote and spoke vigorously and effectively to his soldiers, and on political and judicial matters (witness his laws), and his learned literary production is very fair amateur work, considering. In the Delivery of his speeches he seems to have had self-possession and modesty of manner, as e.g. at the Council of Nicaea, where "he looked serenely around on the assembly with a cheerful aspect, and having collected his thoughts in a calm and gentle tone ...proceeded to speak" (V. C. 3. 11). His Literary style was somewhat inflated and verbose, but for this, compare Special Prolegamena. His Patronage of learning showed his interest in it. Following his father's example and continuing his work, he encouraged the schools in Gaul (cf. above). Hosius and Eusebius were his friends and counselors. He made Lactantius tutor to Crispus (Hieron. Chron.). He had copies of the Scriptures made and distributed (V. C. 3. 1). In short, he especially "encouraged the study of letters" (Vict. Epit. 51) in every way.
§5. Moral Characteristics.
(a) In relations with events, things, or persons. First of all, Constantine excelled in Energy, that fundamental of all developed character. He was pre-eminent for masculine strength of character (Theoph. p. 29), a man of energy (vir ingens, Eutrop. 10. 1). This was manifested at every turn, in his successful military activity under Diocletian, in the decisive acts at the time of leaving him, in the prosecution of campaigns against Maximian, Maxentius, Licinius, in the wholesale way in which he pushed internal improvements, the building of Constantinople, the multiplication of Christian houses of worship, in his studies, in his law-making; in short, in everything he touched there was the same teeming, resistless energy of the man. His Determination was "bent on effecting whatever he had settled in his mind" (Eutrop. 10. 5). His Rapidity of action when he rejoined his father is described by Lactantius as incredible (Lact. c. 24). He showed the same alacrity in his quick return and surprise of Maximian, in his first entry into Italy, and in his campaign against Licinius. This energy and activity rose to positive Impetuosity, which led him at Verona, before Rome, and at Cibalis to plunge into the midst of battle, communicating his own resistless, indomitable, alert will to do, to his soldiers. Closely linked with these qualities was that personal Courage and Valor, inherited from his father (Paneg. 307, c. 3), mentioned by Eusebius (V. C. 1. 11), and explicitly or implicitly by almost every one. This most indubitable of all his qualities was witnessed to even by the scoffing Julian as "inexpressibly" great (Orat. p. 13), and mentioned even in the work whose chief aim seems, almost, to detract from Constantine (Coes. p. 23). United with all these characteristics of greatness was a far-reaching Ambition. This on the one hand is represented to be an ambition for power and glory. He was "exceedingly ambitious of military glory" (Eutrop. 10. 7); "aspiring to the sovereignty of the whole world" (Eutrop. 10. 5). According to Zosimus, at the time of the appointment of Severus and Maximin, already having his mind set on attaining royalty he was roused to a greater desire by the honor conferred on Severus and Maximin, and this eager desire of power was already well known to many. On the other hand, this ambition is represented to be a burning zeal for righting wrongs; his wars against Maxentius and Licinius real crusades, and his actual objective in all things the reform to be effected. If the fruit proves the motive, this was so; for he consistently used or tried to use his power for what he thought public good. This he did in Gaul, after his victories, in his legislation, and in his internal improvements.
In view of all this powerfulness of personality, it may be said of all successes of this "man of power" (Eutrop. 10. 5) what Eutropius says of his success in war, that it was great, "but not more than proportioned to his exertions" (Eutrop.). With all this energy of personality, however, he was far from being headstrong. On the contrary, he showed marked Prudence, resembling his father in this also (Paneg. 307, c. 3). Sustaining so long the delicate position at the court of Diocletian, all his provision for guarding the frontiers, his long-suffering in waiting to be confirmed Caesar, in waiting his opportunity to meet Maxentius, in waiting and getting everything in hand before meeting Licinius, his wise moderation in demand on the conquered, and the not pressing forward until he had everything well arranged, show this, and a high degree of Patience withal. This latter virtue was peculiarly characteristic whether exercised in respect of things or plans or people, and his great patience in listening to complaints (Naz. c. 24) is only a part of the whole. As he was patient, so he was distinguished for Perseverance, and "firm and unshaken" (Theoph. p. 29) Steadfastness. So great energy united with these other qualities barely needs testimony to suggest great Faithfulness to his tasks in hand, as in that "strict attention to his military duties" which Lactantius says (c. 18) characterized him as a young man. In brief, his whole personality was a marked example of that balance of power and the measuring of remote ends which is included under the word Self-control, in the use of the philosophy of which he, as well as his father, was a disciple. In this exercise of his great energy towards himself he was recognized to be remarkable. This self-control was manifested especially in his unusual Chastity. As a young man he was marked by correct moral habits (probis moribus, Lact. c. 18). The specific testimony of Eusebius to this (V. C.) would have comparatively little weight on a point like this, and the same might be said, in a measure, of the testimony of the Panegyrists (Naz. c. 24; 207, c. 4; 313, c. 4), who mention this virtue. But panegyrical art would forbid the laudation of what was conspicuously lacking; rather it would not be mentioned, and the general testimony goes to show at least a contemporary reputation for extraordinary continence, considering his time and environment. His relationship with Minervina hardly touches this reputation, whether she was wife or only legitimate concubine. The accusations and innuendoes of Julian, Coesars, have, in any fairly critical estimate, hardly more than the weight of some malignant gossip whose backbiting is from his own heart. "Honi soit qui mat y pense." Like Licinius, he seems to have been unable to understand that purity of heart which permitted the free companionship of women in social or religious life. Julian's general charge of luxuriousness and sensuousness (p. 43, 306, 25, 38, 42, &c.) must be regarded largely in the same light; for this delight in soft garments, precious gems, games, and festivities was, if we can judge aright, in no sense "enervating pleasure and voluptuous indulgence": for he was indefatigable in studies and works of all sorts, although it is perhaps to be referred to the vanity and love of display of which he is accused, and of which more later.
(b) In relations with people. In general he was Amiable,-popular with the soldiers, popular even with his subdued enemies (Eutrop. 10. 7). Diocletian reminded Galerius (Lact. c. 18) that he was "amiable," and he must have been so; for he was "loved by soldiers" (Eumen. c. 16), and so "endeared to the troops" that in the appointment of Caesar he was "the choice of every individual" (Lact. c. 18). This popularity he indeed "sought by every kind of liberality and obligingness" (Eutr. 10. 7.), but what he sought he found.
A very large element in this popularity was the universal Mildness, Mercifulness, and Forbearance which he showed. In these is found a class of characteristics which stand alongside his energy of character as peculiarly characteristic and great. "He whose familiar habit it was to save men's lives" (V. C. 4. 6), as a young man promised, in the opinion of Diocletian (Lact. c. 18), to be "milder and more merciful than his father." Even in the opinion of Julian he was "far more humane (praoteron), and in very many other respects superior to others, as I would demonstrate if there were opportunity" (Julian, Orat. p. 15); and he again (p. 96) speaks of him in laudatory terms as contrasted with the other emperors. Eusebius, as might be expected, is still stronger in expression, and sets Constantine "in contrast with tyrants who were stained with blood of countless numbers," saying that in Constantine's reign "the sword of justice lay idle," and men were "rather constrained by a paternal authority than governed by the stringent power of the laws" (V. C. 3. 1). This mercifulness he manifested on every occasion. "When Sigusium was on fire," he directed greater effort towards saving it than he had to capturing it (Naz. Paneg. c. 21). At the taking of Rome he punished a certain few only of those most intimate with Maxentius (Zos.), and even Zosimus notes the great joy and relief of people at the exchange of Constantine for Maxentius. It is noticeable that in the inscriptions the epithet "clementissimus," most rare of other emperors, is found a considerable number of times of him. So great was this mildness of conduct that he was "generally blamed for his clemency" (V. C. 4. 31), on the ground that crimes were not visited with their proper penalties. The testimony to this humaneness of character is almost unlimited and conclusive, but there is more or less evidence which is urged in qualification or contradiction. It is rather a common thing to say that he was at first mild, but later pride of prosperity caused him greatly to depart from this former agreeable mildness of temper (Eutrop.). Then the execution of the various members of his own family (cf. discussion below), the exposure of prisoners to the wild beasts (Eumen. Paneg. c. 12), his severe decree against those who should conceal copies of the works of Arius (Socr. 1. 9), his treatment of the Jews (Greg. Niceph., or at least his laws), and the severe penalties of some of his laws are among the points brought against him. But the remark of Eutropius is to be interpreted by the "former agreeable mildness of temper," to which he himself witnesses, and the fact that this latter period was that where the points of view of the two men had widely diverged. The exposure of prisoners to wild beasts was no evidence of cruelty in itself; for under the customs then prevailing it might have been cruelty to his subjects not to have done this, and his treatment of the barbarian enemies is rather to be interpreted in the light of the testimony of Eutropius that he "left on the minds of the barbarians [Goths] a strong remembrance of his kindness" (10. 7). His treatment of his family is discussed elsewhere, but whatever its bearings may be, there is no just historico-psychological ground whatever for the use of the word which is so freely bandied,-cruelty. Cruel he was not in any sense. Even the extreme of the Panegyrist who says to him, "you are such by inheritance and destiny that you cannot be cruel" (Eumen. Paneg. c. 14), is nearer the truth. The penalties of his laws lay him open in a degree to a charge of growing severity; but it was great, if sometimes mistaken and overzealous, regard for what he deemed the public welfare, and on quite a different plane from anything which we express as cruelty. Though with the growing conservatism of a man who finds his purposes of mercy continually perverted and his indulgences abused, he yet remained to the end of his life most merciful and mild compared with those who went before and who followed.
This fact becomes more clear in seeing how he excelled in kindred virtues. The Patience already mentioned, distinguished forbearance, and undoubted benevolence, or at least generosity, are traits which group with mercy and have no fellowship with cruelty. And these he had. He showed distinguished Forbearance, and that oftentimes, as in a disturbance at Antioch, where he "applied with much forbearance the remedy of persuasion" (V. C. 3. 59). The outrageous conduct of those who, in the Arian disturbances, dared "even to insult the statues of the emperor ...had little power to excite his anger, but rather caused in him sorrow of spirit" (V. C. 3. 4), "and he endured with patience men who were exasperated against himself." These words are by Eusebius, to be sure.; but his conduct with Donatists, Arians, Maximinianus, and Licinius, in individual and on the whole, show that in fact he did habitually exercise great forbearance. To this was added much activity of positive Kindness. On first accession he "visited with much considerate kindness all those provinces" (V. C. p. 23). This kindness was shown throughout his reign, and brightly illustrated in his treatment of the persecuted Christians from the beginning,-in his acts in Gaul, in his famous toleration edict, in his letter to Maximin, and in his acts throughout. After his victory over Maxentius came the edict that those wrongfully deprived of their estates should be permitted to enjoy them again, ...unjustly exiled were recalled and freed from imprisonment (Euseb. V. C. 1. 41). After the victory over Licinius he recalled Christian exiles, ordered restitution of property, released from labor in mines, from the solitude of islands, from toil in public works, &c., those who had been oppressed in these ways (V. C. p. 70-71). There is strong concensus of testimony to a very lovable habitual exercise of this trait in his "readiness to grant hearing," "patience in listening," and "kindness of response" to those whose complaints he had patiently listened to (Naz. 24). He was most excellent (commadissimus) to hear embassies and complaints of provinces (Vict. Epit. p. 51),-a testimony which is borne out by the facts. His Generosity is equally undoubted. His magnificent gifts and largesses to the army were still remembered in the time of Julian (Orat. p. 13). His constant and lavish giving to the Christians is Eusebius' unending theme: but it was not to the churches alone; for we read of his munificence to heathen tribes (V. C. 2. 22), his liberality to the poor (V. C. 1. 43) in giving money for clothing, provision for orphans and widows, marriage portions for virgins, compensation to losers in law suits (V. C. 4. 4). It was "scarcely possible to be near him without benefit" (V. C. 1. 43; cf. V. C. 3. 16; 3. 22; 4. 44).
Footnotes
39 Zos. 2. 21. An exhaustive discussion of this is that by Bessell, Gothen, in Ersch u. Gruber, Encykl. I. 75 (Leipz. 1862), 132-33.The same article (p. 133-35) discusses various relations of Goths and Sarmatians with Constantine.
40 According to Sozomen, Licinius withdrew his favor from Christians and persecuted them, because "He was deeply incensed against the Christians on account of his disagreement with Constantine, and thought to wound him by their sufferings; and, besides, he suspected that they earnestly desired that Constantine should enjoy the sovereign rule" (1. 7). In this view of the case, it is easy to see how and why affairs marched as they did. Eusebius (H. E. 10. 9) makes this, like the war against Maxentius, a real crusade in behalf of the persecuted Christians.
41 According to Zos. 2. 27, the final siege and surrender was at Nicomedia.
42 Compare note on Bk. II. ch. 18.
43 For his presence at Rome at this time, compare authorities above, and also law dated July, 326, given in Clinton (p. 380).
44 Crispus was alive and in power March 1, 326, as appears from coins (cf. Eckhel, 8, p. 101-2). Whether he was put to death before the Vicennalia does not appear, but that he was is not probable. For death of Crispus and its date, compare Zos. 2. 29; Vict. Caes.; Soz. 1. 5; Vict. Epit. p. 50; Chron. Pasch.; Eutrop. 10. 6, &c., and discussion under Character.
45 The same year according to Greg. Tur. (1. 34). Cf. Eutrop. and Sidon. 327, and even 328, is the date given by some (cf. Clinton, v. 1, p. 382, and Wordsworth).
46 Disputed, but generally allowed. On this series of deaths, compare the somewhat opposite views of Görres and Seeck in the articles mentioned under Literature for latest views.
47 The date of the beginning of the work is curiously uncertain. Socrates (1. 6) puts it directly after the Council of Nicaea, and Philostorgius in 334, white there is almost equal variety among the modern historians. Burckhardt says Nov. 4, 326; De Broglie, 358 or 329; Wordsworth as early as 325. It is possible that the strangeness which he felt in visiting Rome in 326, and the hostility with which he was met there (Zos. 2. 29, 30), may have been a moving cause in the foundation of this "New Rome," and that it was begun soon after his visit there. He first began to build his capital near the site of Ilium (Soz. 2. 3; Zos. 2. 30), but "led by the hand of God" (Soz.), he changed his plan to that city whose site he so much admired (Soz.).
48 For accounts of the founding of Constantinople, see Soz. 2. 3; Philostorgius, 2. 9; Malalas, 13. 5; Glycas, p. 462-64; Cedrenus, p. 495-98; Theoph. 41-42. Compare Zosimus, 2. 30; Anon. Vales. p. 475-76; Socrates, 1. 16; Orosius, c. 28; Praxagoras, Zononas, Codinus, Nicephoras Callistus, &c.
49 The events and dates of these later periods have to do mainly with theological matters,-the "religious" activity of Constantine, to which Eusebius devotes his attention so fully,-and are treated in the V. C.
50 Cf. Vict. Epit. p. 51, where "bull-necked" is rendered as equal to "scoffer," "such according to physiognomical writers being the character of stout men," Liddell and Scott, Lex. p. 1569. But the very proverb on which Victor bases this interpretation would seem to make it refer to energy and obstinate force of character, which is altogether better fitting the word and the physiognomical characteristic.