Part 2

Constantine, with all the Roman world at his feet, and all its responsibilities weighing on his mind, was far too able a man to overlook the great need of the day—a more conveniently placed administrative and military centre for his empire. He required a place that should be easily accessible by land and sea—which Rome had never been in spite of its wonderful roads—that should overlook the Danube lands, without being too far away from the East; that should be so strongly situated that it might prove an impregnable arsenal and citadel against barbarian attacks from the north; that should at the same time be far enough away from the turmoil of the actual frontier to afford a safe and splendid residence for the imperial court. The names of several towns are given by historians as having suggested themselves to Constantine. First was his own birth-place—Naissus (Nisch) on the Morava, in the heart of the Balkan Peninsula; but Naissus had little to recommend it: it was too close to the frontier and too far from the sea. Sardica—the modern Sofia in Bulgaria—was liable to the same objections, and had not the sole advantage of Naissus, that of being connected in sentiment with the emperor’s early days. Nicomedia on its long gulf at the east end of the Propontis was a more eligible situation in every way, and had already served as an imperial residence. But all that could be urged in favour of Nicomedia applied with double force to Byzantium, and, in addition, Constantine had no wish to choose a city in which his own memory would be eclipsed by that of his predecessor Diocletian, and whose name was associated by the Christians, the class of his subjects whom he had most favoured of late, with the persecutions of Diocletian and Galerius. For Ilium, the last place on which Constantine had cast his mind, nothing could be alleged except its ancient legendary glories, and the fact that the mythologists of Rome had always fabled that their city drew its origin from the exiled Trojans of Æneas. Though close to the sea it had no good harbour, and it was just too far from the mouth of the Hellespont to command effectually the exit of the Euxine.

Byzantium, on the other hand, was thoroughly well known to Constantine. For months his camp had been pitched beneath its walls; he must have known accurately every inch of its environs, and none of its military advantages can have missed his eye. Nothing, then, could have been more natural than his selection of the old Megarian city for his new capital. Yet the Roman world was startled at the first news of his choice; Byzantium had been so long known merely as a great port of call for the Euxine trade, and as a first-class provincial fortress, that it was hard to conceive of it as a destined seat of empire.

When once Constantine had determined to make Byzantium his capital, in preference to any other place in the Balkan lands, his measures were taken with his usual energy and thoroughness. The limits of the new city were at once marked out by solemn processions in the old Roman style. In later ages a picturesque legend was told to account for the magnificent scale on which it was planned. The emperor, we read, marched out on foot, followed by all his court, and traced with his spear the line where the new fortifications were to be drawn. As he paced on further and further westward along the shore of the Golden Horn, till he was more than two miles away from his starting-point, the gate of old Byzantium, his attendants grew more and more surprised at the vastness of his scheme. At last they ventured to observe that he had already exceeded the most ample limits that an imperial city could require. But Constantine turned to rebuke them: “I shall go on,” he said, “until He, the invisible guide who marches before me, thinks fit to stop.” Guided by his mysterious presentiment of greatness, the emperor advanced till he was three miles from the eastern angle of Byzantium, and only turned his steps when he had included in his boundary line all the seven hills which are embraced in the peninsula between the Propontis and the Golden Horn.

The rising ground just outside the walls of the old city, where Constantine’s tent had been pitched during the siege of A.D. 323, was selected out as the market-place of the new foundation. There he erected the _Milion_, or “golden milestone,” from which all the distances of the eastern world were in future to be measured. This “central point of the world” was not a mere single stone, but a small building like a temple, its roof supported by seven pillars; within was placed the statue of the emperor, together with that of his venerated mother, the Christian Empress Helena.

The south-eastern part of the old town of Byzantium was chosen by Constantine for the site of his imperial palace. The spot was cleared of all private dwellings for a space of 150 acres, to give space not only for a magnificent residence for his whole court, but for spacious gardens and pleasure-grounds. A wall, commencing at the Lighthouse, where the Bosphorus joins the Propontis, turned inland and swept along parallel to the shore for about a mile, in order to shut off the imperial precinct from the city.

The Heart of Constantinople

North-west of the palace lay the central open space in which the life of Constantinople was to find its centre. This was the “Augustaeum,” a splendid oblong forum, about a thousand feet long by three hundred broad. It was paved with marble and surrounded on all sides by stately public buildings. To its east, as we have already said, lay the imperial palace, but between the palace and the open space were three detached edifices connected by a colonnade. Of these, the most easterly was the Great Baths, known, from their builder, as the “Baths of Zeuxippus.” They were built on the same magnificent scale which the earlier emperors had used in Old Rome, though they could not, perhaps, vie in size with the enormous Baths of Caracalla. Constantine utilized and enlarged the old public bath of Byzantium, which had been rebuilt after the taking of the city by Severus. He adorned the frontage and courts of the edifice with statues taken from every prominent town of Greece and Asia, the old Hellenic masterpieces which had escaped the rapacious hands of twelve generations of plundering proconsuls and Cæsars. There were to be seen the Athene of Lyndus, the Amphithrite of Rhodes, the Pan which had been consecrated by the Greeks after the defeat of Xerxes, and the Zeus of Dodona.

Adjoining the Baths, to the north, lay the second great building, on the east side of the Augustaeum—the Senate House. Constantine had determined to endow his new city with a senate modelled on that of Old Rome, and had indeed persuaded many old senatorial families to migrate eastward by judicious gifts of pensions and houses. We know that the assembly was worthily housed, but no details survive about Constantine’s building, on account of its having been twice destroyed within the century. But, like the Baths of Zeuxippus, it was adorned with ancient statuary, among which the Nine Muses of Helicon are specially cited by the historian who describes the burning of the place in A.D. 404.

Linked to the Senate House by a colonnade, lay on the north the Palace of the Patriarch, as the Bishop of Byzantium was ere long to be called, when raised to the same status as his brethren of Antioch and Alexandria. A fine building in itself, with a spacious hall of audience and a garden, the patriarchal dwelling was yet completely overshadowed by the imperial palace which rose behind it. And so it was with the patriarch himself: he lived too near his royal master to be able to gain any independent authority. Physically and morally alike he was too much overlooked by his august neighbour, and never found the least opportunity of setting up an independent spiritual authority over against the civil government, or of founding an _imperium in imperio_ like the Bishop of Rome.

The Atmeidan Hippodrome And St. Sophia.

All along the western side of the Augustaeum, facing the three buildings which we have already described, lay an edifice which played a very prominent part in the public life of Constantinople. This was the great Hippodrome, a splendid circus 640 cubits long and 160 broad, in which were renewed the games that Old Rome had known so well. The whole system the chariot-races between the teams that represented the “factions” of the Circus was reproduced at Byzantium with an energy that even surpassed the devotion of the Romans to horse racing. From the first foundation of the city the rivalry of the “Blues” and the “Greens” was one of the most striking features of the life of the place. It was carried far beyond the circus, and spread into all branches of life. We often hear of the “Green” faction identifying itself with Arianism, or of the “Blue” supporting a pretender to the throne. Not merely men of sporting interests, but persons of all ranks and professions, chose their colour and backed their faction. The system was a positive danger to the public peace, and constantly led to riots, culminating in the great sedition of A.D. 523, which we shall presently have to describe at length. In the Hippodrome the “Greens” always entered by the north-eastern gate, and sat on the east side; the “Blues” approached by the north-western gate and stretched along the western side. The emperor’s box, called the Kathisma, occupied the whole of the short northern side, and contained many hundreds of seats for the imperial retinue. The great central throne of the Kathisma was the place in which the monarch showed himself most frequently to his subjects, and around it many strange scenes were enacted. It was on this throne that the rebel Hypatius was crowned emperor by the mob, with his own wife’s necklace for an impromptu diadem. Here also, two centuries later, the Emperor Justinian II. sat in state after his reconquest of Constantinople, with his rivals, Leontius and Apsimarus, bound beneath his footstool, while the populace chanted, in allusion to the names of the vanquished princes, the verse, “Thou shalt trample on the Lion and the Asp.”

Down the centre of the Hippodrome ran the “spina,” or division wall, which every circus showed; it was ornamented with three most curious monuments, whose strange juxtaposition seemed almost to typify the heterogeneous materials from which the new city was built up. The first and oldest was an obelisk brought from Egypt, and covered with the usual hieroglyphic inscriptions; the second was the most notable, though one of the least beautiful, of the antiquities of Constantinople: it was the three-headed brazen serpent which Pausanias and the victorious Greeks had dedicated at Delphi in 479 B.C., after they had destroyed the Persian army at Platæa. The golden tripod, which was supported by the heads of the serpents, had long been wanting: the sacrilegious Phocians had stolen it six centuries before; but the dedicatory inscriptions engraved on the coils of the pedestal survived then and survive now to delight the archæologist. The third monument on the “spina” was a square bronze column of more modern work, contrasting strangely with the venerable antiquity of its neighbours. By some freak of chance all three monuments have remained till our own day: the vast walls of the Hippodrome have crumbled away, but its central decorations still stand erect in the midst of an open space which the Turks call the Atmeidan, or place of horses, in dim memory of its ancient use.

Along the outer eastern wall of the Hippodrome on the western edge of the Augustaeum, stood a range of small chapels and statues, the most important landmark among them being the _Milion_ or central milestone of the empire, which we have already described. The statues, few at first, were increased by later emperors, till they extended along the whole length of the forum. Constantine’s own contribution to the collection was a tall porphyry column surmounted by a bronze image which had once been the tutelary Apollo of the city of Hierapolis, but was turned into a representation of the emperor by the easy method of knocking off its head and substituting the imperial features. It was exactly the reverse of a change which can be seen at Rome, where the popes have removed the head of the Emperor Aurelius, and turned him into St. Peter, on the column in the Corso.

Building A Palace (from a Byzantine MS.)

North of the Hippodrome stood the great church which Constantine erected for his Christian subjects, and dedicated to the Divine Wisdom (_Hagia Sophia_). It was not the famous domed edifice which now bears that name, but an earlier and humbler building, probably of the Basilica-shape then usual. Burnt down once in the fifth and once in the sixth centuries, it has left no trace of its original character. From the west door of St. Sophia a wooden gallery, supported on arches, crossed the square, and finally ended at the “Royal Gate” of the palace. By this the emperor would betake himself to divine service without having to cross the street of the Chalcoprateia (brass market), which lay opposite to St. Sophia. The general effect of the gallery must have been somewhat like that of the curious passage perched aloft on arches which connects the Pitti and Uffizi palaces at Florence.

The edifices which we have described formed the heart of Constantinople. Between the Palace, the Hippodrome, and the Cathedral most of the important events in the history of the city took place. But to north and west the city extended for miles, and everywhere there were buildings of note, though no other cluster could vie with that round the Augustaeum. The Church of the Holy Apostles, which Constantine destined as the burying-place of his family, was the second among the ecclesiastical edifices of the town. Of the outlying civil buildings, the public granaries along the quays, the Golden Gate, by which the great road from the west entered the walls, and the palace of the praetorian praefect, who acted as governor of the city, must all have been well worthy of notice. A statue of Constantine on horseback, which stood by the last-named edifice, was one of the chief shows of Constantinople down to the end of the Middle Ages, and some curious legends gathered around it.

Fifteenth-Century Drawing Of The Equestrian Statue Of Constantine.

It was in A.D. 328 or 329—the exact date is not easily to be fixed—that Constantine had definitely chosen Byzantium for his capital, and drawn out the plan for its development. As early as May 11, 330, the buildings were so far advanced that he was able to hold the festival which celebrated its consecration. Christian bishops blessed the partially completed palace, and held the first service in St. Sophia; for Constantine, though still unbaptized himself, had determined that the new city should be Christian from the first. Of paganism there was no trace in it, save a few of the old temples of the Byzantines, spared when the older streets were levelled to clear the ground for the palace and adjoining buildings. The statues of the gods which adorned the Baths and Senate House stood there as works of art, not as objects of worship.

To fill the vast limits of his city, Constantine invited many senators of Old Rome and many rich provincial proprietors of Greece and Asia to take up their abode in it, granting them places in his new senate and sites for the dwellings they would require. The countless officers and functionaries of the imperial court, with their subordinates and slaves, must have composed a very considerable element in the new population. The artizans and handicraftsmen were enticed in thousands by the offer of special privileges. Merchants and seamen had always abounded at Byzantium, and now flocked in numbers which made the old commercial prosperity of the city seem insignificant. Most effective—though most demoralizing—of the gifts which Constantine bestowed on the new capital to attract immigrants was the old Roman privilege of free distribution of corn to the populace. The wheat-tribute of Egypt, which had previously formed part of the public provision of Rome, was transferred to the use of Constantinople, only the African corn from Carthage being for the future assigned for the subsistence of the older city.

On the completion of the dedication festival in 330 A.D. an imperial edict gave the city the title of New Rome, and the record was placed on a marble tablet near the equestrian statue of the emperor, opposite the Strategion. But “New Rome” was a phrase destined to subsist in poetry and rhetoric alone: the world from the first very rightly gave the city the founder’s name only, and persisted in calling it Constantinople.

III. THE FIGHT WITH THE GOTHS.

Constantine lived seven years after he had completed the dedication of his new city, and died in peace and prosperity on the 22nd of May, A.D. 337, received on his death-bed into that Christian Church on whose verge he had lingered during the last half of his life. By his will he left his realm to be divided among his sons and nephews; but a rapid succession of murders and civil wars thinned out the imperial house, and ended in the concentration of the whole empire from the Forth to the Tigris under the sceptre of Constantius II., the second son of the great emperor. The Roman world was not yet quite ripe for a permanent division; it was still possible to manage it from a single centre, for by some strange chance the barbarian invasions which had troubled the third century had ceased for a time, and the Romans were untroubled, save by some minor bickerings on the Rhine and the Euphrates. Constantius II., an administrator of some ability, but gloomy, suspicious, and unsympathetic, was able to devote his leisure to ecclesiastical controversies, and to dishonour himself by starting the first persecution of Christian by Christian that the world had seen. The crisis in the history of the empire was not destined to fall in his day, nor in the short reign of his cousin and successor, Julian, the amiable and cultured, but entirely wrongheaded, pagan zealot, who strove to put back the clock of time and restore the worship of the ancient gods of Greece. Both Constantius and Julian, if asked whence danger to the empire might be expected, would have pointed eastward, to the Mesopotamian frontier, where their great enemy, Sapor King of Persia, strove, with no very great success, to break through the line of Roman fortresses that protected Syria and Asia Minor.

But it was not in the east that the impending storm was really brewing. It was from the north that mischief was to come.

Gothic Idols. (_From the Column of Arcadius._)

For a hundred and fifty years the Romans had been well acquainted with the tribes of the Goths, the most easterly of the Teutonic nations who lay along the imperial border. All through the third century they had been molesting the provinces of the Balkan Peninsula by their incessant raids, as we have already had occasion to relate. Only after a hard struggle had they been rolled back across the Danube, and compelled to limit their settlements to its northern bank, in what had once been the land of the Dacians. The last struggle with them had been in the time of Constantine, who, in a war that lasted from A.D. 328 to A.D. 332, had beaten them in the open field, compelled their king to give his sons as hostages, and dictated his own terms of peace. Since then the appetite of the Goths for war and adventure seemed permanently checked: for forty years they had kept comparatively quiet and seldom indulged in raids across the Danube. They were rapidly settling down into steady farmers in the fertile lands on the Theiss and the Pruth; they traded freely with the Roman towns of Moesia; many of their young warriors enlisted among the Roman auxiliary troops, and one considerable body of Gothic emigrants had been permitted to settle as subjects of the empire on the northern slope of the Balkans. By this time many of the Goths were becoming Christians: priests of their own blood already ministered to them, and the Bible, translated into their own language, was already in their hands. One of the earliest Gothic converts, the good Bishop Ulfilas—the first bishop of German blood that was ever consecrated—had rendered into their idiom the New Testament and most of the Old. A great portion of his work still survives, incomparably the most precious relic of the old Teutonic tongues that we now possess.

The Goths were rapidly losing their ancient ferocity. Compared to the barbarians who dwelt beyond them, they might almost be called a civilized race. The Romans were beginning to look upon them as a guard set on the frontier to ward off the wilder peoples that lay to their north and east. The nation was now divided into two tribes: the Visigoths, whose tribal name was the Thervings, lay more to the south, in what are now the countries of Moldavia, Wallachia, and Southern Hungary; the Ostrogoths, or tribe of the Gruthungs, lay more to the north and east, in Bessarabia, Transylvania, and the Dniester valley.

But a totally unexpected series of events were now to show how prescient Constantine had been, in rearing his great fortress-capital to serve as the central place of arms of the Balkan Peninsula.

About the year A.D. 372 the Huns, an enormous Tartar horde from beyond the Don and Volga, burst into the lands north of the Euxine, and began to work their way westward. The first tribe that lay in their way, the nomadic race of the Alans, they almost exterminated. Then they fell upon the Goths. The Ostrogoths made a desperate attempt to defend the line of the Dniester against the oncoming savages—“men with faces that can hardly be called faces—rather shapeless black collops of flesh with little points instead of eyes; little in stature, but lithe and active, skilful in riding, broad shouldered, good at the bow, stiff-necked and proud, hiding under a barely human form the ferocity of the wild beast.” But the enemy whom the Gothic historian describes in these uninviting terms was too strong for the Teutons of the East. The Ostrogoths were crushed and compelled to become vassals of the Huns, save a remnant who fought their way southward to the Wallachian shore, near the marshes of the Delta of the Danube. Then the Huns fell on the Visigoths. The wave of invasion pressed on; the Bug and the Pruth proved no barrier to the swarms of nomad bowmen, and the Visigoths, under their Duke Fritigern, fell back in dismay with their wives and children, their waggons and flocks and herds, till they found themselves with their backs to the Danube. Surrender to the enemy was more dreadful to the Visigoths than to their eastern brethren; they were more civilized, most of them were Christians, and the prospect of slavery to savages seems to have appeared intolerable to them.

Pressed against the Danube and the Roman border, the Visigoths sent in despair to ask permission to cross from the Emperor. A contemporary writer describes how they stood. “All the multitude that had escaped from the murderous savagery of the Huns—no less than 200,000 fighting men, besides women and old men and children—-were there on the river bank, stretching out their hands with loud lamentations, and earnestly supplicating leave to cross, bewailing their calamity, and promising that they would ever faithfully adhere to the imperial alliance if only the boon was granted them.”