Константин Велики у византијским царским говорима
Constantine the Great in Byzantine Imperial Speeches

Summary/Abstract: Eusebius' Triakonteterikos (335/6) composed on the occasion of the thirtieth jubilee of Constantine I are both traditional texts of the encomiastic genre setting the praise of a ruler, and a manifesto of a new stage in the imperial ideology resulting from the connection of state with the Church. Eusebius pointed to the position of the basileus within the cosmic system, both his relation to God, the great basileus, as well as to his Son, Logos. The eulogies of Constantine's successors (Constantius, Julian and Theodosius) mentioned Constantine in passages devoted to the members of his family. Constantine's care of the upbringing and dedication of his sons received the largest praise. In the works of Byzantine heroes dating from later epochs it is possible to identify the historic Constantinian tradition: a victory over usurpers - Tyrants and the transfer of the centre of power to the newly founded capital named after him. Contrary to Eusebius, they gave Constantine the foreground positions in comparison with the praised subjects of eulogies. These synkriseis were permeated with certain criticisms, alluding to Constantine's misdeeds. Subsequent panegyrics steadily cover these motifs and, depending on political circumstances, attached small or greater importance to them. Michael Psellos (eleventh century) praised Constantine IX more than his namesake. Constantine's faults, mentioned in the synkriseis, became traditional: the murder of his wife and son, a strict Christianity at the end of his life and his building of Constantinople in a hasty and superficial way. Critical motifs are also present in the court literature of the Comnenian epoch (Theophylaktos, Basakes, Michael Italikos, Eustathios, Stoudites); besides, the established topics of eulogies are also used: the foundation of the capital and victory with the sign of the cross. On the eve of the approaching catastrophe of 1204, the panegyrists of the dynasty of Angeloi (Michael Choniates, Chrousethes) remember with grief the once powerful state founded by the divine Constantine. In the synkriseis the great panegyric is no longer deprived of glory and the leading position. The personality of the praised emperor, both his physical and spiritual side, is identified with the basileus of Constantine the Great. In the court rhetoric of Nicaea (Niketas Choniates, Jacob of Ochrid) the topoi of a glory helped by God is repeated, as well as those of strengthening the faith and building of cities. Constantinean tradition was of great significance for the restored Empire in 1261. Michael VIII added to his titles the one of the New Constantine, thus giving an opportunity to the panegyrists of the pre-Palaiologan (Holobolos, Gregory of Cyprus, Theodore Hyrtakenos, Maximos Planudes) to make use of all available topics concerning Constantine. They emphasize the importance that the foundation of Constantine's Empire had in its history, and the central position of his room in the world. The cronical texts from the 15th century contain nostalgic scenes about the glory and power of the former Empire and its subjects "from Hellenes". The eulogists of the last Byzantine emperors hoped that these rulers, following Constantine's example, would finally manage to liberate the Empire (at that time reduced to the City) from the Turks, and protect Orthodoxy from Latin pressures. The legend of Constantine spread over the world of Slavs, too. Comparisons with Constantine can be found in Russia, Bulgaria, as well as in the Vitae of Serbian rulers. Constantine the Great is another symbol uniting the ideology of the universal Eastern Christian Empire.

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