(From that place barely and by the help of the gods I was set free, and for a happier fate; but my brother was imprisoned at court and his fate was ill‐starred above all men who have ever yet lived. And indeed whatever cruelty or harshness was revealed in his disposition was increased by his having been brought up among those mountains. It is therefore I think only just that the Emperor should bear the blame for this also, he who against our will allotted to us that sort of bringing‐up. As for me, the gods by means of philosophy caused me to remain untouched by it and unharmed; but on my brother no one bestowed this boon. For when he had come straight from the country to the court, the moment that Constantius had invested him with the purple robe he at once began to be jealous of him, nor did he cease from that feeling until, not content with stripping him of the purple, he had destroyed him. Yet surely he deserved to live, even if he seemed unfit to govern. But someone may say that it was necessary to deprive him of life also. I admit it, only on condition that he had first been allowed to speak in his own defence as criminals are. For surely it is not the case that the law forbids one who has imprisoned bandits to put them to death, but says that it is right to destroy without a trial those who have been stripped of the honours that they possessed and have become mere individuals instead of rulers. For what if my brother had been able to expose those who were responsible for his errors? For there had been handed to him the letters of certain persons, and, by Heracles, what accusations against himself they contained! And in his resentment at these he gave way in most unkingly fashion to uncontrolled anger, but he had done nothing to deserve being deprived of life itself. What! Is not this a universal law among all Greeks and barbarians alike, that one should defend oneself against those who take the initiative in doing one a wrong? I admit that he did perhaps defend himself with too great cruelty; but on the whole not more cruelly than might have been expected. For we have heard it said before(439) that an enemy may be expected to harm one in a fit of anger. But it was to gratify a eunuch,(440) his chamberlain who was also his chief cook, that Constantius gave over to his most inveterate enemies his own cousin, the Caesar, his sister’s husband, the father of his niece, the man whose own sister he had himself married in earlier days,(441) and to whom he owed so many obligations connected with the gods of the family. As for me he reluctantly let me go, after dragging me hither and thither for seven whole months and keeping me under guard; so that had not some one of the gods desired that I should escape, and made the beautiful and virtuous Eusebia kindly disposed to me, I could not then have escaped from his hands myself. And yet I call the gods to witness that my brother had pursued his course of action without my having a sight