Eusebia (empress) - Modern Historians

Modern Historians

Shaun Tougher notes that the panegyric in honor of Eusebia "tends to be neglected" in favor of two orations Julian wrote about Constantius II. Tougher also notes a tendency to take this text "at face value" instead of receiving "deeper analysis". He offers an analysis on how the oration was influenced by first the praise of Arete as found in the Odyssey by Homer, secondly the treatises on speeches of Menander of Laodicea. Menander advised that the praise on an emperor's virtue should focus on four areas: his courage, justice, temperance and wisdom. Julian manages to praise the justice, temperance and wisdom of Eusebia. Notably missing is any reference to her courage. However there are additional references to her mildness, clemency, philanthropy and liberality.

Tougher notes that Julian reveals her influence on the decisions of Constantius. But constantly reminds his audience that the authority to decide on any given matter rests with the Emperor, not with the Empress. She persuades but does not command. The historian notes how Julian manages to stray from his titular subject and to offer readers a quite detailed portrait of himself, far more detailed than the one on Eusebia. His self-portrayal covers so much of the oration that in Tougher's words "the rhetorician is in danger of eclipsing his subject.

On the matter of portrayal two key elements are the benevolent portrayal of Eusebia and his "satisfaction" at being sent to Athens. Tougher invites the aspiring historian to be cautious on either one. He notes that the oration manages to incorporate both "implied and direct criticism" of the imperial couple. This is only the version of events presented by Julian. A version that might have managed to influence Ammianus Marcellinus and through him later historians. Julian has shaped the historical narrative and portrayal of much of his life. The luck of other perspectives questions its reliability.

"Ammianus Marcellinus and the Representation of Historical Reality" (1998) by Timothy Barnes focuses on the elements shaping Ammianus' account. He notes that "Just as with the male characters in his history ... Ammianus reveals his personal likes and dislikes without inhibition when dealing with the wives of Emprerors". Barnes notes that his portrayal of Eusebia was mostly positive but his motives may be clearly identified. Eusebia's role as "protector of Julian" and sister of Hypatius would require such positive treatment. The historian cleary portrays Julian as a hero and his allies are cast in a favorable light by association. Ammianus has only warm praise for Hypatius, pointing to the latter being his friend and a probable patron. Even Ammianus' settlement in Rome matches the period when Hypatius was its prefect. Suggesting Ammianus had either arrived in the city with his friend or followed him there at a later date. Thus high praise to the sister of Hypatius.

"A History of Women in the West: From Ancient Goddesses to Christian Saints" (1994) was a historical study of the role and depiction of women in the Western world, presenting articles by several historians. They relate the manner of Eusebia's death to the "fear of sterility" in Ancient Roman society. The purpose of marriage in ancient Rome was very specific, reproduction. "Women who wished to be released from guardianship were required to produce three or four children (three for a freeborn woman, four for freedwomen." The laws of Augustus (reigned 27 BC-14 AD) prevented unmarried, widowed and divorced women from receiving inheritance. Social expectations required women to be married and with children by their twentieth year. Widows and divorced women were expected to remarry within at least one year of the time they became "unmarried" again. Men were also subject to laws preventing them to inherit until having a certain number of children. Sterile couples could lose the rights to much of their respective inheritance in favor of relatives or even the state. So there would be indeed much pressure for children. When children were "slow in coming", the women would turn to religion or take drugs to counter their infertility. The fate of Eusebia would point that the fertility medication available to them were no less dangerous than their abortifacients.