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 how far he saw the complete disaster that was now so near, we can only guess. He made his real capital at Nicomedia in Bithynia; Constantinople across the Bosphorus was still being built when he died. Like Diocletian, he seems to have realized the broken-backed outline of his dominions, and to have concentrated his attention on foreign affairs and more particularly on the affairs of Hungary, South Russia, and the Black Sea. He reorganized all the official machinery of the empire; he gave it a new constitution and sought to establish a dynasty. He was a restless remaker of things; the social confusion he tried to fix by assisting in the development of a caste system. This was following up the work of his great predecessor Diocletian. He tried to make a caste of the peasants and small cultivators, and to restrict them from moving from their holdings. In fact he sought to make them serfs. The supply of slave labour had fallen off because the empire was no longer an invading but an invaded power; he turned to serfdom as the remedy. His creative efforts necessitated unprecedentedly heavy taxation. All these things point to a lonely and forcible mind. It is in his manifest understanding of the need of some unifying moral force if the empire was to hold together that his claim to originality lies.

It was only after he had turned to Christianity that he seems to have realized the fierce dissensions of the theologians. He made a great effort to reconcile these differences in order to have one uniform and harmonious teaching in the community, and at his initiative a general council of the Church was held at Nicæa, a town near Nicomedia and over against Constantinople, in 325. Eusebius gives a curious account of this strange gathering, over which the Emperor, although he was not yet a baptized Christian, presided. It was not his first council of the Church, for he had already (in 313) presided over a council at Arles. He sat in the midst of the council of Nicæa upon a golden throne, and as he had little Greek, we must suppose he was reduced to watching the countenances and gestures of the debaters, and listening to their intonations. The council was a stormy one. When old Arius rose to speak, one Nicholas of Myra struck him in the face, and afterwards many ran out, thrusting their fingers into their ears in affected horror at the old man's heresies. One is tempted