Military Leaders From Rome

"There was a certain man in Caesarea called Cornelius, a centurion of what was called the Italian Regiment, a devout man and one who feared God with all his household, who gave alms generously to the people, and prayed to God always. About the ninth hour of the day he saw clearly in a vision an angel of God coming in and saying to him, “Cornelius!” [...] Now send men to Joppa, and send for Simon whose surname is Peter."

"And the following day they entered Caesarea. Now Cornelius was waiting for them, and had called together his relatives and close friends. As Peter was coming in, Cornelius met him and fell down at his feet and worshiped him. 26 But Peter lifted him up, saying, “Stand up; I myself am also a man.” And as he talked with him, he went in and found many who had come together. Then he said to them, “You know how unlawful it is for a Jewish man to keep company with or go to one of another nation. But God has shown me that I should not call any man common or unclean."

"[Seeing an angel coming toward him and calling him] What is it, lord?"

"(Talking with Saint Peter) Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and behold, a man stood before me in bright clothing, 31 and said, ‘Cornelius, your prayer has been heard, and your alms are remembered in the sight of God. Send therefore to Joppa and call Simon here, whose surname is Peter. He is lodging in the house of Simon, a tanner, by the sea. When he comes, he will speak to you.’ So I sent to you immediately, and you have done well to come. Now therefore, we are all present before God, to hear all the things commanded you by God."

"Then Peter went down to the men who had been sent to him from Cornelius, and said, “Yes, I am he whom you seek. For what reason have you come?”"

"To do harm is proper of the evil spirits; to do good without taking risks is proper of the ordinary spirits; the man of heart never ever deflects from what is fair and honest, never looking to rewards or to threats."

"Si sine uxore pati possemus, Quirites, omnes ea molestia careremus; Set quoniam ita natura tradidit, ut nec cum illis satis commode, nec sine illis ullo modo vivi possit"

"All men should not covet all things."

"Vae, puto, deus fio... imperatorem stantem oportet mori."

"Pecunia non olet."

"Unus homo nobis cunctando restituit rem. Noenum rumores ponebat ante salutem; Ergo plusque magisque viri nunc gloria claret."

"Hannibal said that he had more to fear from Fabius who would not fight than from Marcellus who would."

"To his friends he said that he thought the man who feared gibes and jeers was more of a coward than the one who ran away from the enemy."

"Constantine – a hard-headed general whose attempts at preaching to his courtiers were at best stilted and most likely totally inept – was a rather unlikely figure to have launched Christianity on its path, and his reasons for having suddenly cleaved so closely to the faith are still a matter of debate. For generations ordinary Romans continued to balance Christian beliefs with their old fondness for traditional gods and pagan rituals. Yet the power of Constantine’s decision in the early fourth century AD is undeniable. Before him, Christians were hounded, hated, and regarded as fodder for the wild beasts of the arena. After him, Christianity was propelled from an unpopular fringe cult to the central worship system in the empire. It was – perhaps appropriately – miraculous."

"Constantine may have been a lifelong pagan but he was also a pragmatist and in 325 Anno Domini he decided to unify Rome under a single religion, Christianity.… And to strengthen this new Christian tradition, Constantine held a famous ecumenical gathering known as the Council of Nicaea, and at this council the many sects of Christianity debated and voted on well, everything from the acceptance and rejection of specific gospels to the date for Easter to the ministry of sacrament, and of course, the immortality of Jesus."

"Ever since the day when God revealed to Abraham in Ur of the Chaldees until the Creed and the Acts of the Council of Nicea were proclaimed and enforced by an imperial edict of Constantine amidst the horror and protests of three-fourths of the true believing members in A.D. 325, never has the Oneness of God so officially and openly been profaned by those who pretended to be His people as Constantine and his gang of the unbelieving ecclesiastic!"

"The first person to establish public clinics throughout the Roman Empire where the poor, the injured and the helpless received medical care, was the Emperor Constantine. This great king was the first Roman ruler to champion the Cause of Christ. He spared no efforts, dedicating his life to the promotion of the principles of the Gospel, and he solidly established the Roman government, which in reality had been nothing but a system of unrelieved oppression, on moderation and justice. His blessed name shines out across the dawn of history like the morning star, and his rank and fame among the world's noblest and most highly civilized is still on the tongues of Christians of all denominations."

"This is certainly the Will of the Supreme God, who is the Author of this world and its Father, (through whose goodness we enjoy life, look up to heaven, and rejoice in the society of our fellow-men), that the whole human race should agree together and be joined in a certain affectionate union by, as it were, a mutual embrace... Let us...my Brothers, follow after the things that are ours, let us walk in the way of the Commandments, let us by good actions keep the Divine Precepts, let us free our life from errors and with the help of the mercy of God, let us direct it along the right path"

"Constantine declared his own will equivalent to a canon of the Church. According to Justinian, the Roman people had formally transferred to the emperors the entire plenitude of its authority, and, therefore, the emperor’s pleasure, expressed by edict or by letter, had force of law. Even in the fervent age of its conversion the empire employed its refined civilization, the accumulated wisdom of ancient sages, the reasonableness and subtlety of Roman law, and the entire inheritance of the Jewish, the pagan, and the Christian world, to make the Church serve as a gilded crutch of absolutism."

"In principle he (Constantine) treated religion as a matter of choice and conscience, an arena free of state meddling...Liberis mentibus — "With Free minds" — all are to worship their Gods. It is a remarkable policy, an unexpected one, since it would have been natural for a ruler after his conversion to Christianity to shift all the previous relations. … Most of the apologists who defended the Church in the early centuries advocated freedom of religion...the latin rhetor Lactantius developed a theological arguement for religious freedom. Lactantius was close enough to Constantine later to serve as tutor to the emperor's sons, and his influence is evident in many ways in Constantine's own writings. …He (Lactantius) asked those who believed in compulsion of religion: "What good can you do, then, if you defile the body but cannot break the will?" It is a surprisingly modern statement, arguing, that religious freedom is the "first freedom", rooted in the very nature of religious life as an exercise of free will...Under Constantine's policy of concord, the Church was flooded with new converts, not through coercion but by force of Imperial example...Eventually, Christian Emperors abandoned Constantinian religious policy. ... Constantine favoured the Church but gave serious attention to protecting the rights of non-Christians. One cannot help but muse how European history would have been different if Christians had had the patience to let Constantine's original settlement alone."

"Liberis Mentibus"

"If any Jew has purchased and circumcised a Christian slave or one of any other sect than his own, he shall not keep the circumcised slave in servitude, but the man who has suffered this outrage shall be granted the rights of liberty."

"Some time ago a most salutary sanction of our constitution was promulgated, which we now make doubly noteworthy by the repetition of our law. If any Jew has acquired a Christian slave or one belonging to some other religious community, and has not shrunk from circumcising him, let the circumcised person, according to this decree, attain his freedom and enjoy its privileges. It is not right that a Jew who has circumcised a slave of this kind should keep him in slavery."

"When we, Constantine and , emperors, had an interview at Milan, and conferred together with respect to the good and security of the commonweal, it seemed to us that, amongst those things that are profitable to mankind in general, the reverence paid to the Divinity merited our first and chief attention, and that it was proper that the Christians and all others should have liberty to follow that mode of religion which to each of them appeared best; so that that God, who is seated in heaven, might be benign and propitious to us, and to every one under our government. And therefore we judged it a salutary measure, and one highly consonant to right reason, that no man should be denied leave of attaching himself to the rites of the Christians, or to whatever other religion his mind directed him, that thus the supreme Divinity, to whose worship we freely devote ourselves, might continue to vouchsafe His favour and beneficence to us. And accordingly we give you to know that, without regard to any provisos in our former orders to you concerning the Christians, all who choose that religion are to be permitted, freely and absolutely, to remain in it, and not to be disturbed any ways, or molested. And we thought fit to be thus special in the things committed to your charge, that you might understand that the indulgence which we have granted in matters of religion to the Christians is ample and unconditional; and perceive at the same time that the open and free exercise of their respective religions is granted to all others, as well as to the Christians. For it befits the well-ordered state and the tranquillity of our times that each individual be allowed, according to his own choice, to worship the Divinity; and we mean not to derogate aught from the honour due to any religion or its votaries."

"How pleasing to the wise and intelligent portion of mankind is the concord which exists among you! And I myself, brethren, am disposed to love you with an enduring affection, inspired both by religion, and by your own manner of life and zeal on my behalf. It is by the exercise of right understanding and sound discretion, that we are enabled really to enjoy our blessings...Indeed, amongst brethren, whom the selfsame disposition to walk in the ways of truth and righteousness promises, through the favor of God, to register among his pure and holy family, what can be more honorable than gladly to acquiesce in the prosperity of all men?...O holy faith, who givest us in our Saviour's words and precepts a model, as it were, of what our life should be, how hardly wouldst thou thyself resist the sins of men, were it not that thou refusest to subserve the purposes of gain! In my own judgment, he whose first object is the maintenance of peace, seems to be superior to Victory herself; and where a right and honorable course lies open to one's choice, surely no one would hesitate to adopt it. I ask then, brethren, why do we so decide as to inflict an injury on others by our choice? Why do we covet those objects which will destroy the credit of our own reputation?...Lastly, in accordance with your usual sound judgment, do ye exhibit a becoming diligence in selecting the person of whom you stand in need, carefully avoiding all factious and tumultuous clamor; for such clamor is always wrong, and from the collision of discordant elements both sparks and flame will arise. I protest, as I desire to please God and you, and to enjoy a happiness commensurate with your kind wishes, that I love you, and the quiet haven of your gentleness, now that you have cast from you that which defiled, and received in its place at once sound morality and concord, firmly planting in the vessel the sacred standard, and guided, as one may say, by a helm of iron in your course onward to the light of heaven."

"By keeping the Divine faith, I am made a partaker of the light of truth: guided by the light of truth, I advance in the knowledge of the Divine faith. Hence it is that, as my actions themselves evince, I profess the most holy religion; and this worship I declare to be that which teaches me deeper acquaintance with the most holy God; aided by whose Divine power, beginning from the very borders of the ocean, I have aroused each nation of the world in succession to a well-grounded hope of security; so that those which, groaning in servitude to the most cruel tyrants and yielding to the pressure of their daily sufferings, had well nigh been utterly destroyed, have been restored through my agency to a far happier state. This God I confess that I hold in unceasing honor and remembrance; this God I delight to contemplate with pure and guileless thoughts in the height of his glory. THIS God I invoke with bended knees, and recoil with horror from the blood of sacrifices from their foul and detestable odors, and from every earth-born magic fire: for the profane and impious superstitions which are defiled by these rites have cast down and consigned to perdition many, nay, whole nations of the Gentile world. For he who is Lord of all cannot endure that those blessings which, in his own loving-kindness and consideration of the wants of men he has revealed for the rise of all, should be perverted to serve the lusts of any. His only demand from man is purity of mind and an undefiled spirit; and by this standard he weighs the actions of virtue and godliness. For his pleasure is in works of moderation and gentleness: he loves the meek, and hates the turbulent spirit: delighting in faith, he chastises unbelief: by him all presumptuous power is broken down, and he avenges the insolence of the proud. While the arrogant and haughty are utterly overthrown, he requires the humble and forgiving with deserved rewards: even so does he highly honor and strengthen with his special help a kingdom justly governed, and maintains a prudent king in the tranquility of peace. I CANNOT, then, my brother believe that I err in acknowledging this one God, the author and parent of all things: whom many of my predecessors in power, led astray by the madness of error, have ventured to deny... For I myself have witnessed the end of those who lately harassed the worshipers of God by their impious edict. And for this abundant thanksgivings are due to God that through his excellent Providence all men who observe his holy laws are gladdened by the renewed enjoyment of peace. Hence I am fully persuaded that everything is in the best and safest posture, since God is vouchsafing, through the influence of their pure and faithful religious service, and their unity of judgment respecting his Divine character, to gather all men to himself"

"Constantine fostered an atmosphere of religious liberty … Since it favored all religions equally, the edict expressed a policy of religious liberty, not toleration. ... All should try to share the benefits of their religious understanding with others, but no one should force his or her truth upon another. … (for according to Constantine)... "It is one thing acting with free will to enter into contest for immortality, another to compel others to do so by force through the fear of punishment. No one should greatly trouble another, rather, everyone should follow what his soul prefers. ... This edict is a paradigmatic statement of concord. … Since Constantine hopes that common fellowship and the persuasion "of those who believe" will lead everyone freely to choose (what he called) the straight path, he indicates his wish that religious unity will ultimately evolve."

"After his victory at the Milvian Bridge, faithful to his promise, Constantine favors the church from which he has received support. Catholic Christianity becomes the state religion and an exchange takes place: the church is invested with political power, and it invests the emperor with religious power. We have here the same perversion, for how can Jesus manifest himself in the power of domination and constraint? We have to say here very forcefully that we see here the perversion of revelation by participation in politics, by the seeking of power. The church lets itself be seduced, invaded, dominated by the ease with which it can now spread the gospel by force (another force than that of God) and use its influence to make the state, too, Christian. It is great acquiescence to the temptation Jesus himself resisted, for when Satan offers to give him all the kingdoms of the earth, Jesus refuses, but the church accepts."

"When Constantine assumed the throne in 306, Christianity was little more than an esoteric Eastern sect."

"Naturally, the actual result of the tetrarchy was protracted civil war; but out of this came Christianity’s big break. In the autumn of AD 312, as Constantine was preparing to fight his rival emperor Maxentius at the Milvian Bridge over the river Tiber, he looked to the heavens and saw a blazing cross above the sun, accompanied by the Greek words “in this sign, conquer” (ἐν τούτῳ νίκα). He took this to be a message from the god of the Christians: clearly a god more who at that moment appeared to be more interested in battles and politics than in his son Jesus Christ’s programme of charity, forgiveness and reconciliation. In any case, Constantine routed his enemies: Maxentius drowned in the Tiber and was posthumously decapitated. Constantine was now on his way to abolishing the tetrarchy and establishing himself as a single emperor to rule over all. From that moment onwards he heaped all the fruits of imperial patronage on Christian bishops and believers. His soldiers went into battle with the Chi-Rho daubed on their shields. Officials from across the empire were told to enforce a new imperial edict issued in Milan in AD 313, which promised non-discrimination against Christians. In Rome, building works began on what would become St. John Lateran and St. Peter’s. In Jerusalem, the first Church of the Holy Sepulchre was commissioned, to mark the spot where Christ had been crucified and entombed. (Later rumour, which assumed enormous significance during the Middle Ages, had it that Constantine’s mother Helena had found the timber of Christ’s cross during a visit in AD 327.) And in AD 330, Constantine formally founded Constantinople, a new imperial capital in the east at Byznatium (Byzantion, now Istanbul) and filled it with monumental Christian churches."

"If a Jew has bought and circumcised a Christian slave or one belonging to any other religious community, he may under no circumstances keep the circumcised person in slavery; rather, whoever suffers such a thing shall obtain the privilege of freedom."

"It is a bitter thought, how different a thing the Christianity of the world might have been, if the Christian faith had been adopted as the religion of the empire under the auspices of Marcus Aurelius instead of those of Constantine."

"In the most deeply significant of the legends concerning Jesus, we are told how the devil took him up into a high mountain and showed him all the kingdoms of the world in a moment of time; and the devil said unto him: "All this power will I give unto thee, and the glory of them, for that is delivered unto me, and to whomsoever I will, I give it. If thou, therefore, wilt worship me, all shall be thine." Jesus, as we know, answered and said "Get thee behind me, Satan!" And he really meant it; he would have nothing to do with worldly glory, with "temporal power;" he chose the career of a revolutionary agitator, and died the death of a disturber of the peace. And for two or three centuries his church followed in his footsteps, cherishing his proletarian gospel. The early Christians had "all things in common, except women;" they lived as social outcasts, hiding in deserted catacombs, and being thrown to lions and boiled in oil. But the devil is a subtle worm; he does not give up at one defeat, for he knows human nature, and the strength of the forces which battle for him. He failed to get Jesus, but he came again, to get Jesus' church. He came when, through the power of the new revolutionary idea, the Church had won a position of tremendous power in the decaying Roman Empire; and the subtle worm assumed the guise of no less a person than the Emperor himself, suggesting that he should become a convert to the new faith, so that the Church and he might work together for the greater glory of God. The bishops and fathers of the Church, ambitious for their organization, fell for this scheme, and Satan went off laughing to himself. He had got everything he had asked from Jesus three hundred years before; he had got the world's greatest religion."

"For the early Church, "church" and "world" were visibly distinct yet affirmed in faith to have one and the same lord. This pair of affirmations is what the so-called Constantinian transformation changes (I here use the name of Constantine merely as a label for this transformation, which began before AD200 and took over 200 years; the use of his name does not mean an evaluation of his person or work). The most pertinent fact about the new state of things after Constantine and Augustine is not that Christinas were no longer persecuted and began to be privileged, nor that emperors built churches and presided over ecumenical deliberations about the Trinity; what matters is that the two visible realities, church and world, were fused. There is no longer anything to call "world"; state, economy, art, rhetoric, superstition, and war have all been baptized."

"Posterity remembered him as the founder of the Christian Roman empire. But to his family, he was a ruthless killer. Constantine executed more of his relatives than any other emperor, and set a bloody example for his sons."

"ἐν τούτῳ νίκα, [transliterated: en toutoi nika]"

"THEN Severus entered Rome with all the rest of his army under arms: his presence in the city brought fear and panic to the Romans because of his achievements, so daring and favored by fortune. The people and the senate, carrying laurel branches, received him, the foremost of men and emperors, who had accomplished great deeds without bloodshed or difficulty. 2. Everything about the man was extraordinary, but especially outstanding were his shrewd judgment, his endurance of toils, and his spirit of bold optimism in everything he did. Then, after the people had welcomed him with cheers and the senate had saluted him at the city gates, Severus went into the temple of Jupiter and offered sacrifices; after sacrificing in the rest of the shrines in accord with imperial practice, he entered the palace. 3. On the following day he went to the senate and addressed all the senators in a speech that was very mild in tone and full of promises of good things for the future. Greeting them collectively and individually, he told them that he had come to avenge the murder of Pertinax and assured them that his reign would mark the reintroduction of senatorial rule. No man would be put to death or have his property confiscated without a trial; he would not tolerate informers; he would bring unlimited prosperity to his subjects; he intended to imitate Marcus' reign in every way; and he would assume not only |74 the name but also the manner and approach of Pertinax. 4. By this speech he won a good opinion for himself among most of the senators, and they believed his promises. But some of the older senators knew the true character of the man, and said privately that he was indeed a man of great cunning, who knew how to manage things shrewdly; they further said that he was very skillful at deceit and at feigning anything and everything; and, moreover, he always did what was of benefit and profit to his own interests. The truth of these observations was later demonstrated by what the man actually did.\"

"Severus has been acclaimed as 'the black emperor'. The fact that Severus was African has been cited as evidence that Rome was colourblind, free of racism a genuinely multicultural commonwealth. Septimius Severus was no more 'black' than Julius Caesar. Politically, culturally and racially, he was part of the broad Mediterranean elite that ruled the Roman Empire. Just as the blood of Etruscans and Samnites flowed in the veins of Italian nobles (like Augustus or Vespasian), and that of Celts and Iberians in those of Spanish ones (like Trajan, Hadrian and Marcus), so did the blood of Berbers and Carthaginians flow in the veins of an African noble like Severus."

"Of colonial heritage, Severus was undoubtedly a mixture of Punic, Berber and Roman blood."

"Let none escape utter destruction At our hands. Yea, whatso is found in the womb of the mother, Child unborn though it be, let it not escape utter destruction!"

"While we were engaged in voting eulogies to Euodus, Severus restrained us by saying: "It is disgraceful that in one of your decrees there should be inscribed such a statement respecting a man that is a Caesarian." It was not the only instance of such an attitude, but he also refused to allow all the other imperial freedmen either to be insolent or to swagger; for this he was commended. The senate once, while chanting his praises, uttered without reserve no less a sentiment than this: "All do all things well since you rule well!""

"Be harmonious, enrich the soldiers, scorn everybody else."

"Let no one charge us with capricious inconsistency in our actions against Albinus, and let no one think that I am disloyal to this alleged friend or lacking in feeling toward him. 2. We gave this man everything, even a share of the established empire, a thing which a man would hardly do for his own brother. Indeed, I bestowed upon him that which you entrusted to me alone. Surely Albinus has shown little gratitude for the many benefits I have lavished upon him. 3. Now |87 he is collecting an army to take up arms against us, scornful of your valor and indifferent to his pledge of good faith to me, wishing in his insatiable greed to seize at the risk of disaster that which he has already received in part without war and without bloodshed, showing no respect for the gods by whom he has often sworn, and counting as worthless the labors you performed on our joint behalf with such courage and devotion to duty. 4. In what you accomplished, he also had a share, and he would have had an even greater share of the honor you gained for us both if he had only kept his word. For, just as it is unfair to initiate wrong actions, so also it is cowardly to make no defense against unjust treatment. Now when we took the field against Niger, we had reasons for our hostility, not entirely logical, perhaps, but inevitable. We did not hate him because he had seized the empire after it was already ours, but rather each one of us, motivated by an equal desire for glory, sought the empire for himself alone, when it was still in dispute and lay prostrate before all. 5. But Albinus has violated his pledges and broken his oaths, and although he received from me that which a man normally gives only to his son, he has chosen to be hostile rather than friendly and belligerent instead of peaceful. And just as we were generous to him previously and showered fame and honor upon him, so let us now punish him with our arms for his treachery and cowardice. 6. His army, small and island-bred, will not stand against your might. For you, who by your valor and readiness to act on your own behalf have been victorious in many battles and have gained control of the entire East, how can you fail to emerge victorious with the greatest of ease when you have so large a number of allies and when virtually the entire army is here. Whereas they, by contrast, are few in number and lack a brave and competent general to lead them. 7. Who does not know Albinus' effeminate nature? Who does not know that his way |88 of life has prepared him more for the chorus than for the battlefield? Let us therefore go forth against him with confidence, relying on our customary zeal and valor, with the gods as our allies, gods against whom he has acted impiously in breaking his oaths, and let us be mindful of the victories we have won, victories which that man ridicules."

"..Auspex was the cleverest imaginable man for jokes and chit-chat, for despising all mankind, gratifying his friends, and making reprisals upon his enemy. Many bitter and witty epigrams of his spoken to various people are reported, and many to Severus himself. Here is one of the latter. When the emperor was enrolled in the family of Marcus, Auspex said: "I congratulate you, Caesar, upon having found a father." This implied that up to this time his obscure origin had made him as good as fatherless."

"The following is the style of life that Severus led in time of peace. He was sure to be doing something before dawn, while it was still night, and after this he would go to walk, telling and hearing of the interests of the empire. Then he held court, and separately (unless there were some great festival); and indeed, he did this very well. Those on trial were allowed plenty of water and he granted us, his coadjutors, full liberty to speak.--He continued to preside till noonday. After that he went riding as much as he could. Next he took some kind of exercise and a bath. He then consumed a not meagre lunch, either by himself or with his children. Next, as a rule, he enjoyed a nap. Later he rose, attended to his remaining duties of administration, and while walking about occupied himself with discussions of both Greek and Latin lore. Then, toward evening, he would bathe again and dine with his attendants. Very seldom did he have any outsider to dinner and only on days when it was quite unavoidable did he arrange expensive banquets.--He lived sixty-five years, nine months, and twenty-five days, for he was born on the eleventh of April. Of this he had ruled seventeen years, eight months and three days. In fine, he showed himself so active that even expiring he gasped: "Come, give it to us, if we have anything to do!""

"..no other Emperor was ever so greedy for gold."

"The emperor Septimius himself set out on the march, scorning heat and cold alike, and gave the army no respite for holidays or rest. Often when he was journeying through very high and very cold mountains, the emperor strode along bareheaded through rain and snow, setting an example of courage and constancy for his soldiers, who endured hardships not only from fear and from training but also in imitation of their emperor."

"You see by what has happened that we are superior to you in intelligence, in size of army, and in number of supporters. Surely you were easily trapped, captured without a struggle. It is in my power to do with you what I wish when I wish. Helpless and prostrate, you lie before us now, victims of our might. But if one looks for a punishment equal to the crimes you have committed, it is impossible to find a suitable one. You murdered your revered and benevolent old emperor, the man whom it was your sworn duty to protect. The empire of the Roman people, eternally respected, which our forefathers obtained by their valiant courage or inherited because of their noble birth, this empire you shamefully and disgracefully sold for silver as if it were your personal property. But you were unable to defend the man whom you yourselves had chosen as emperor. No, you betrayed him like the cowards you are. For these monstrous acts and crimes you deserve a thousand deaths, if one wished to do to you what you have earned. You see clearly what it is right you should suffer. But I will be merciful. I will not butcher you.My hands shall not do what your hands did. But I say that it is in no way fit or proper for you to continue to serve as the emperor's bodyguard, you who have violated your oath and stained your hands with the blood of your emperor and fellow Roman, betraying the trust placed in you and the security offered by your protection. Still, compassion leads me to spare your lives and your persons. But I order the soldiers who have you surrounded to cashier you, to strip off any military uniform or equipment you are wearing, and drive you off naked. 9. And I order you to get yourselves as far from the city of Rome as is humanly possible, and I promise you and I swear it on solemn oath and I proclaim it publicly that if any one of you is found within a hundred miles of Rome, he shall pay for it with his head."

"[Despite all this] mingled credulity and adroitness.. With quite enough of enthusiasm to warm men's hearts, and enough of calculation to follow in every case the dictates of intelligence, while not leaving out of account the vulgar; not naive enough to share the belief of the multitude in his divine inspirations, nor straightforward enough to set it aside, and yet in secret thoroughly persuaded that he was a man specially favored by the gods - in a word, a genuine prophetic nature; raised above the people, and not less aloof from them; a man steadfast to his word and kingly in his bearing, who thought that he would humble himself by adopting the ordinary title of a king, but could never understand how the constitution of the republic should in his case be binding; so confident in his own greatness that he knew nothing of envy or of hatred, courteously acknowledged other men's merits, and compassionately forgave other men's faults; an excellent officer and a refined diplomatist uniting Hellenic culture with the fullest national feeling of a Roman, an Accomplished speaker and of graceful manners - Publius Scipio won the hearts of soldiers and of women, of his countrymen and of the Spaniards, of his rivals in the senate and of his greater Carthaginian antagonist"

"...in truth Publius Scipio was one, who was himself enthusiastic, and who inspired enthusiasm. He was not one of the few who by their energy and iron will constrain the world to adopt and to move in new paths for centuries, or who at any rate grasp the reins of destiny for years till its wheels roll over them. Publius Scipio gained battles and conquered countries under the instructions of the senate; with the aid of his military laurels he took also a prominent position in Rome as a statesman; but a wide interval separates such a man from an Alexander of a Caesar. As an officer, he rendered at least no greater service to his country than Marcus Marcellus; and as a politician, although not perhaps himself fully conscious of the unpatriotic and personal character of his policy, he injured his country at least as much as he benefited it by his military skill."