Constantine the Great: The reorganization of the Empire and the triumph of the ChurchFirth, John B. (John Benjamin)
History
Constantine the Great: The reorganization of the Empire and the triumph of the Church
Firth, John B. (John Benjamin)
Church history -- Primitive and early church, ca. 30-600; Constantine I, Emperor of Rome, -337
The ascetic Julian does not spare his august relative, whose title to
the epithet of “Great” he would have laughed to scorn. He declares that
Constantine’s victories over the barbarians were victories _pour rire_;
he represents him as a crazy being in love with the moon, like that
half-witted Emperor of the Claudian house, who used to stand at night in
the colonnades of his palace and beg the gracious Queen of the Sky to
come down to him as she had come down to Endymion. Julian puts into his
mouth a grotesque speech in which he makes Constantine claim to have
been a greater general than Alexander because he fought with Romans,
Germans, and Scythians and not with mere Asiatics; greater than Julius
Cæsar or than Augustus because he fought not with bad men but with good;
and greater even than Trajan, because it is a finer thing to win back
what you have lost than merely to acquire something new. The speech was
received with ridicule by the gods, and then Hermes pointedly asked
Constantine in the Socratic manner, “How would you define your ideal?”
(τὶ καλὸν ἐνόμισας;) “To have great riches,” was Constantine’s reply,
“and to be able to give away lavishly, and satisfy all one’s own desires
and those of one’s friends.” The answer is significant. Julian, like
Constantine’s other critics, keeps harping on the same string. It is the
luxury, extravagance, and self-indulgence of the Emperor that he singles
out as the most glaring defect of his character and his squandering of
the Imperial resources upon effeminate and un-Roman pomps, useless
buildings, and greedy and unworthy favourites. Silenus, the bibulous
buffoon of Olympus, a moral rebuke from whose lips would be received
with shouts of laughter, tells Constantine with mock gravity that he has
led a life fit only for a cook or a lady’s-maid (ὀψοποίος καὶ
κομμώτρια), and so the episode ends. We cannot doubt that there was
quite sufficient of truth in these accusations to make the sharp-witted
Greeks of the Empire, for whom Julian principally wrote, thoroughly
enjoy his biting sarcasms.
Public-domain text, read in full here on John Shaqi.
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