such apparel, scarcely to be excused by the youth and folly of Elagabalus, we are at a loss to discover the wisdom of an aged monarch, and the simplicity of a Roman veteran. 6 A mind thus relaxed by prosperity and indulgence, was incapable of rising to that magnanimity which disdains suspicion, and dares to forgive. The deaths of Maximian and Licinius may perhaps be justified by the maxims of policy, as they are taught in the schools of tyrants; but an impartial narrative of the executions, or rather murders, which sullied the declining age of Constantine, will suggest to our most candid thoughts the idea of a prince who could sacrifice without reluctance the laws of justice, and the feelings of nature, to the dictates either of his passions or of his interest. 3 (return) [ See Eutropius, x. 6. In primo Imperii tempore optimis principibus, ultimo mediis comparandus. From the ancient Greek version of Poeanius, (edit. Havercamp. p. 697,) I am inclined to suspect that Eutropius had originally written _vix_ mediis; and that the offensive monosyllable was dropped by the wilful inadvertency of transcribers. Aurelius Victor expresses the general opinion by a vulgar and indeed obscure proverb. _Trachala_ decem annis præstantissimds; duodecim sequentibus _latro;_ decem novissimis _pupillus_ ob immouicas profusiones.] 4 (return) [ Julian, Orat. i. p. 8, in a flattering discourse pronounced before the son of Constantine; and Cæsares, p. 336. Zosimus, p. 114, 115. The stately buildings of Constantinople, &c., may be quoted as a lasting and unexceptionable proof of the profuseness of their founder.] 5 (return) [ The impartial Ammianus deserves all our confidence. Proximorum fauces aperuit primus omnium Constantinus. L. xvi. c. 8. Eusebius himself confesses the abuse, (Vit. Constantin. l. iv. c. 29, 54;) and some of the Imperial laws feebly point out the remedy. See above, p. 146 of this volume.] 6 (return) [ Julian, in the Cæsars, attempts to ridicule his uncle. His suspicious testimony is confirmed, however, by the learned Spanheim, with the authority of medals, (see Commentaire, p. 156, 299, 397, 459.) Eusebius (Orat. c. 5) alleges, that Constantine dressed for the public, not for himself. Were this admitted, the vainest coxcomb could never want an excuse.]