In the light of the foregoing criticism and the almost universal conclusion, drawn by both parties, as to the obvious want of impartiality not only amongst the sources but also in the lives themselves, the scope of this work will limit itself to a psychological criticism of the life of Elagabalus, as contained in the Augustan Histories. These documents, as will be remembered from the foregoing summary, are a collection of heterogeneous and unenlightened compositions, to which Lampridius, by no means the ablest contributor, has added the life of the Syrian boy-emperor Marcus Aurelius Antoninus. Lampridius exhibits to a striking degree the want of method and order, the vain repetitions and frequent contradictions, the lack of historical insight and love of petty detail which characterise the whole collection. This he shows to such a degree that it would be as obviously unfair to regard his biographical compilation on Elagabalus as historical fact, as the more than questionable “Tendenzschriften,” which were his sources of information; the perusal of which must have left the compiler with a distorted view of events, even had he started with a fair and unprejudiced mind. This certainly was not Lampridius’ outlook, as is evinced by the obvious animus against his subject portrayed on every page both in his unsupported accusations and in his puerile fault-finding. In all probability this series of lives was never intended to be more than a succession of scandal-loving biographies, designed to take the place of the improper little novels which used to be imported from Greece, but whose supply was falling short with the decadence of Greek literature. In the result, the biographies of the Augustae Historiae Scriptores are for the most part an inartistic farrago of unordered trivialities, which modern criticism has shown to be late in date, and with little or no individual significance. Their whole value depends on their source, or sources, and these have been proved, at least biographically speaking, to have been only too often untrustworthy. The Life of Elagabalus, as caricatured by the particular Scriptor, or forger, is not even an attempt to portray historical events in either their chronological or natural order; it makes no mention of the origin of the Emperor, his claims to the throne, his fight with Macrinus, nor yet of the facts of his subsequent government. It is merely one vast stream of personal abuse and ordures, directed against the memory of the great exponent of that monotheism which was the chief danger to Constantine’s theories in a similar direction; while Lampridius’ sources are vitiated by the fact that they are Imperial attempts to blacken the memory of a murdered Emperor, whose popularity with the masses made his murderer’s position insecure on the throne of the world.