Chapter XVIII.--That after the Abdication of Diocletian and Maximian, Constantius became Chief Augustus, and was blessed with a Numerous Offspring.
The immediate consequence of this conduct was a recompense from the hand of God, insomuch that he came into the supreme authority of the empire. For the older emperors, for some unknown reason, resigned their power; and this sudden change took place in the first year after their persecution of the churches. [3086]
From that time Constantius alone received the honors of chief Augustus, having been previously, indeed, distinguished by the diadem of the imperial Cæsars, [3087] among whom he held the first rank; but after his worth had been proved in this capacity, he was invested with the highest dignity of the Roman empire, being named chief Augustus of the four who were afterwards elected to that honor. Moreover, he surpassed most of the emperors in regard to the number of his family, having gathered around him a very large circle of children both male and female. And, lastly, when he had attained to a happy old age, and was about to pay the common debt of nature, and exchange this life for another, God once more manifested His power in a special manner on his behalf, by providing that his eldest son Constantine should be present during his last moments, and ready to receive the imperial power from his hands. [3088]
[3086] The persecution was in 303 or 304. Compare discussion of date in Clinton, Fasti Rom. ann. 303-305. The abdication was in 305.
[3087] Eusebius uses the terms Augustus, king, autocrat, and Cæsar with a good deal of interchangeableness. It is hard to tell sometimes whether king (basileus) means emperor or Cæsar. In general, Augustus has been transferred in translations, and king and autocrat both rendered emperor, which seems to be his real usage.
[3088] Constantine reached him just before his death, though possibly some weeks before. Compare Prolegomena.
Chapter XIX.--Of his Son Constantine, who in his Youth accompanied Diocletian into Palestine.
The latter had been with his father's imperial colleagues, [3089] and had passed his life among them, as we have said, like God's ancient prophet. And even in the very earliest period of his youth he was judged by them to be worthy of the highest honor. An instance of this we have ourselves seen, when he passed through Palestine with the senior emperor, [3090] at whose right hand he stood, and commanded the admiration of all who beheld him by the indications he gave even then of royal greatness. For no one was comparable to him for grace and beauty of person, or height of stature; and he so far surpassed his compeers in personal strength as to be a terror to them. He was, however, even more conspicuous for the excellence of his mental [3091] qualities than for his superior physical endowments; being gifted in the first place with a sound judgment, [3092] and having also reaped the advantages of a liberal education. He was also distinguished in no ordinary degree both by natural intelligence and divinely imparted wisdom.
[3089] Diocletian and Galerius.
[3090] Diocletian. He was on his way to Egypt in the famous campaign against Achilleus in 296-297.
[3091] Or "psychical," meaning more than intellectual.
[3092] Rather, perhaps, "self-control."
Chapter XX.--Flight of Constantine to his Father because of the Plots of Diocletian. [3093]
The emperors then in power, observing his manly and vigorous figure and superior mind, were moved with feelings of jealousy and fear, and thenceforward carefully watched for an opportunity of inflicting some brand of disgrace on his character. But the young man, being aware of their designs, the details of which, through the providence of God, more than once came to him, sought safety in flight; [3094] in this respect again keeping up his resemblance to the great prophet Moses. Indeed, in every sense God was his helper; and he had before ordained that he should be present in readiness to succeed his father.
[3093] Eusebius himself speaks in the plural, and other writers speak of plots by both Diocletian and Galerius. Compare Prolegomena.
[3094] Compare detailed account in Lactantius, De M. P. c. 24.
Chapter XXI.--Death of Constantius, who leaves his Son Constantine Emperor. [3095]
Immediately, therefore, on his escape from the plots which had been thus insidiously laid for him, he made his way with all haste to his father, and arrived at length at the very time that he was lying at the point of death. [3096] As soon as Constantius saw his son thus unexpectedly in his presence, he leaped from his couch, embraced him tenderly, and, declaring that the only anxiety which had troubled him in the prospect of death, namely, that caused by the absence of his son, was now removed, he rendered thanks to God, saying that he now thought death better than the longest life, [3097] and at once completed the arrangement of his private affairs. Then, taking a final leave of the circle of sons and daughters by whom he was surrounded, in his own palace, and on the imperial couch, he bequeathed the empire, according to the law of nature, [3098] to his eldest son, and breathed his last.
[3095] Basileus. The writer of the chapter headings uses this word here and Augustus in the following chapter, but it does not seem to mean technically "Cæsar," and so the rendering emperor is retained.
[3096] This seems to imply that Constantine reached him only after he was sick in bed, i.e. at York in Britain; but other accounts make it probable that he joined him at Boulogne before he sailed on this last expedition to Britain. Compare Prolegomena.
[3097] Literally, "than immortality [on earth]."
[3098] It will hardly be agreed that imperial succession is a law of nature anyway. Rather, "the succession [where it exists] is established by the express will or the tacit consent of the nation," and the "pretended proprietary right...is a chimera" (Vattell, Law of Nations, Phila., 1867, p. 24, 25). That primogeniture is a natural law has been often urged, but it seems to be simply the law of first come first served. The English custom of primogeniture is said to have risen from the fact that in feudal times the eldest son was the one who, at the time of the father's death, was of an age to meet the duties of feudal tenure (compare Kent, Commentaries, Boston, 1867, v. 4, p. 420, 421). This is precisely the fact respecting Constantine. His several brothers were all too young to be thought of.