Harries, Law and Empire in Late Antiquity (Cambridge: Cambridge University Press, 1999);
Ralph Mathisen, ed., Law, Society and Authority in Late Antiquity (Oxford: Oxford University
Press, 2001).
55 A point well made by Rita Lizzi Testa, ‘The late antique bishop: image and reality’, in Rous-
seau, A Companion to Late Antiquity, 523–38; see also for deconstruction of Theodosius’
legislation Alan Cameron, The Last Pagans of Rome, 60–2.
56 Humfress, Orthodoxy and the Courts, 249.
57 The fundamental work on administrative and military organisation remains Jones, Later
Roman Empire.
58 For this, see the thoughtful chapter by Thomas Graumann, ‘The conduct of theology and
the ‘Fathers’ of the Church’, in Rousseau, A Companion to Late Antiquity, 539–55; below,
Chapter 1.
1 Constantinople and the eastern empire1 Foundation and subsequent history of Constantinople: C. Mango, Le développement urbain
de Constantinople (IVe–VIIe siècle) (Paris: Boccard, 1985, rev. ed., 1990); G. Dagron, Nais-
sance d’une capitale: Constantinople et ses institutions de 330 à 451 (Paris: Presses universitaires de
France, 1974). See also Cyril Mango and Gilbert Dagron, eds., with the assistance of Geof-
frey Greatrex, Constantinople and its Hinterland (Aldershot: Variorum, 1985).
2 Eus., Life of Constantine, IV.51; see Introduction.
3 Life of Constantine, III.48; Zos., New History II.31.
4 Soz., HE VII.20.
5 Mango, Le développement urbain, 30; see ibid., 23–36 on Constantinople in the time of
Constantine.
6 Eus., Life of Constantine III.54.2; see S. Bassett, The Urban Image of Late Antique Constantinople
(Cambridge: Cambridge University Press, 2004).
7 At III.48 Eusebius claims that in Constantinople there were no ‘images of the supposed
gods which are worshipped in temples’; at IV.36 he reports a letter sent to him by the
emperor ordering fi fty copies of the Scriptures for the new city. The statues in the Hip-
podrome: Alan Cameron, Porphyrius the Charioteer (Oxford: Clarendon Press, 1973), 180–87.
The early sixth-century poet Christodorus of Coptus wrote a verse description of the many
such statues at the baths of Zeuxippus, burned in the Nika riot of 532; there was another
concentration of classical statuary, including according to later accounts the Cnidian Aph-
rodite and other famous statues, at the ‘Palace of Lausus’ near the Mese.
8 Neither survives; for their construction and for Constantius’s role, see C. Mango, ‘Constan-
tine’s mausoleum and the translation of relics’, Byzantinische Zeitschrift 83 (1990), 51–61 (=
Cyril Mango, Studies on Constantinople [Aldershot: Variorum, 1993], V).
9 In a similar gesture, Ambrose boosted the status of Milan and his own position by publicly
‘fi nding’ the relics of the martyrs Gervasius and Protasius and depositing them in the new
Basilica Ambrosiana at a tense moment in 386: Neil McLynn, Ambrose of Milan. Church and
Court in a Christian Capital (Berkeley: University of California Press, 1994), 209–15.
10 Sozomen, HE VII.7; see on Gregory John McGuckin, Saint Gregory of Nazianzus. An Intellec-
tual Biography (Crestwood, NY: St Vladimir’s, 2001); S.J. Daly and J. Brian, Gregory of Nazian-
zus (London: Routledge, 2006).
11 See J.H.G. Liebeschuetz, Barbarians and Bishops. Army. Church and State in the Age of Arca-
dius and Chrysostom (Oxford: Oxford University Press, 1990); for Ulfi la, ‘missionary to the
Goths’, and the political aspects of their conversion, see Peter Heather and John Matthews,
The Goths in the Fourth Century, Translated Texts for Historians 11 (Liverpool: Liverpool
University Press, 1991), 135–53.
12 Liebeschuetz, Barbarians and Bishops, 165–70.
13 See Alan Cameron and Jacqueline Long, with a contribution by Lee Sherry, Barbarians and
Politics at the Court of Arcadius (Berkeley: University of California Press, 1993), 91–102, dating
NOTES TO CHAPTER 1