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208 There cannot, we think, despite the doubts raised by Gibbon, be any real doubt that Crispus and Fausta perished, both probably in 328, by the orders of Constantine, acting as the instrument of family jealousies. The death of Fausta was followed by the execution of many of her friends, presumably those who had taken part against Crispus (Eutrop. x. 4). Popular traditions represent Constantine as tormented by remorse after his delirium of cruelty had passed, and as seeking everywhere the means of expiation; and nothing can be more in harmony with the character of Constantine and of the age than to suppose this. Christian bishops could only urge him to repentance to be followed by baptism. But for reasons which we do not thoroughly know, Constantine put off this important step, and also the baptism of his sons. That he bestowed some possessions on the church at this time, and built or handed over basilicas to it, is very probable. Among the many which claim foundation at his hand we may name the Vatican, which was destroyed to make room for the modern St. Peter's; St. Agnes, which has an inscription referring to his daughter Constantina; and the Lateran, once the palace of Fausta and the seat of the first council about the Donatists, and still the real cathedral of the pope. Probably the pilgrimage of Helena to Palestine in pursuance of a vow, and the "Invention of the Cross," is to be assigned to the time that immediately follows. Constantine gave her every assistance, and authorized her to spend money freely both in alms and buildings (Paulinus of Nola, Ep.11, ad Sulpic. Sever.; cf. V. C. iii. 47, 3). Possibly he delayed his own Baptism in the hope that he might soon follow her example and be washed in the holy waters of Jordan (V. C. iv. 62). He now left Rome never to return, but with the project of founding a new Rome in the East, which should equal if not surpass the old.

The beauty and convenience of the site of Byzantium had long been noticed (cf. Herod. iv. 144); it was the birthplace of Fausta, and its immediate neighbourhood had seen the final defeat of Licinius. The emperor had perhaps already formed the idea of embellishing it and calling it by his own name. He had probably moved a mint thither as early as 325, and used the name (Constantinopolis) upon his coins. But now his intention may have been strengthened by his distaste for Rome, and by a superstition that Rome's fall from power was at hand (Chron. Pasch. ed. Bonn, p. 517). Other cities had attracted his attention; his final choice was Byzantium. Many stories are told of the ceremonies with which he laid out the plan of the new Rome, enclosing like its prototype the tops of seven hills. De Broglie places the foundation in 328 or 329 (l.c. ii. 441). The Christian historians assert that the absence of heathenism from the city was the express desire of the emperor (e.g. V. C. iii. 48).

The removal of Sopater perhaps gave room for the power of Helena to reassert itself. She communicated to her son the success of her pilgrimage, and forwarded him certain relics, which he received with great joy. [ .] The death about the same time of his sister Constantia had important consequences. She was much under the influence of Eusebius of Nicomedia, and had in her household an Arian priest, who persuaded her that Arius had been most unjustly treated. She had not courage to speak on the subject herself to her brother, but on her deathbed strongly recommended this priest to him, and he was taken into the imperial family, soon gaining influence over the emperor. The result, it is said, was Constantine's gradual alienation from the Catholics (Socr. i. 25; see de Broglie, c. v., at the end). Meanwhile the building of the new capital went on with great vigour, temples and cities, especially in Greece and Asia Minor, being despoiled to beautify it and to fit it for the residence of a new nobility, some created, and others transferred from Rome. Of the population that gathered into it almost all the pagans and many of the Jews became Christians. The city was solemnly consecrated on May 11, 330, followed by a feast of forty days (Idatius, fasti, Chron. Pasch. A.D. 330), and the anniversary was long kept as the nativity of Constantinople. It is indeed a very important era, marking the greatest political transformation that the Roman empire underwent. With it were connected the great constitutional changes detailed below, § III. 1, under which grew up the Byzantine spirit with its peculiar character, turbulent, slavish, and unimaginative, but yet capable of endurance tempered with a certain kind of morality.

The years that followed brought Constantine more than ever into the debates of the church. The emperor recalled Arius, but Athanasius, now bp. of Alexandria, refused to receive him. In the middle of his 30th year, 335, Constantine distributed the territories under his dominion between his three sons and two nephews. The eldest, Constantine, received the provinces of his grandfather, Britain, Spain, and Gaul; Constantius, Asia, Syria, and Egypt; Constans, Italy and Africa. Dalmatius, with the title of Caesar, had the large province of Illyricum; and Hanniballian, Armenia and Pontus, with the extraordinary name of king. The evidence of coins would lead us to see in this measure a reconciliation of the two branches of the family. The end of Constantine's eventful life was now at hand, and as some of his first military services had been against the Persians, so now he was obliged at its close to prepare for war against that people, though he never actually engaged in it (V. C. iv. 57). The labarum had now been for many years the recognized standard of the empire, wherever the emperor was present; and as in the time of the war with Licinius, the monogram of Christ was in these last years largely stamped upon its coins (see § VI.). Constantine made also other preparations for the use of religious service in war, especially of a tent for his own chapel (V. C. iv. 56; Socr. i. 18), and he had some time before taught his soldiers, heathen as well as Christian, a common daily prayer, and ordered Sunday to be kept as a holy day (V. C. iv. 19 and 20; L. C. ix. 10; cf. Cod. Th. II. 8, 1, in 321). At Easter 337 he completed and dedicated his great church of the Holy Apostles, in which he desired to be buried. In the week that followed, his health, hitherto extremely good, gave way, and he sought relief in the 