haps, also, in the mental occupation
incident to such an undertaking, the emperor found a refuge from the
accusations of conscience. But it is altogether erroneous to suppose
that either at this time, or for many years subsequently, he was a
Christian. His actions are not those of a devout convert; he was no
proselyte, but a protector; never guiding himself by religious
principles, but now giving the most valuable support to his new allies,
now exhibiting the impartiality of a statesman for both forms of faith.
In his character of Pontifex Maximus he restored pagan temples, and
directed that the haruspices should be consulted. On the festival of the
birthday of the new city he honoured the statue of Fortune. The
continued heathen sacrifices and open temples seemed to indicate that he
intended to do no more than place the new religion on a level with the
old. His recommendation to the Bishop of Alexandria and to Arius of the
example of the philosophers, who never debated profound questions before
ignorant audiences, and who could differ without hating one another,
illustrates the indifferentism of his personal attitude, and yet he
clearly recognized his obligations to the party that had given him
power.

[Sidenote: His tendencies to Paganism.]

This conclusion is confirmed by the works of Constantine himself. They
must be regarded as far better authority than the writings of religious
polemics. A medal was struck, on which was impressed his title of "God,"
together with the monogram of Christ. Another represented him as raised
by a hand from the sky while seated in the chariot of the Sun. But more
particularly the great porphyry pillar, a column 120 feet in height,
exhibited the true religious condition of the founder of Constantinople.
The statue on its summit mingled together the Sun, the Saviour, and the
Emperor. Its body was a colossal image of Apollo, whose features were
replaced by those of Constantine, and round the head, like rays, were
fixed the nails of the cross of Christ recently discovered in Jerusalem.

[Sidenote: His relations to the Church.]

The position of a patron assumed by Constantine may be remarked in many
of the incidents of his policy. The edict of Milan gave liberty both to
Pagans and Christians; but his necessity for showing in some degree a
preponderance of favour for the latter obliged him to issue a rescript
exempting the clergy from civil offices. It was this also which led him
to conci