e purpose of consulting on the affairs of the Empire;
and it was especially urged that the Caesar should bring his wife, "that
beloved sister whom the emperor ardently desired to see." Constantina
"knew perfectly of what her brother was capable"; she was not deceived
by his protestations of affection for herself. But while she might be
able to pacify him on the ground of her sex and their relationship, it
was certain death for Gallus to put himself in the power of the tyrant
of the East. Constantina set out alone to make her plea to her brother,
but died on the way. There was nothing that her husband could do but
obey the "invitation" of the emperor; but he was not allowed to see the
face of Constantius. On the road, he was seized, and, after a mock
trial, in which no sort of defence could have saved him, was beheaded.

Julian, the brother of Gallus, alone of the progeny of Constantine
remained. His life was constantly in danger from the suspicions of
Constantius; but it was preserved, and thereby paganism was destined to
have one more trial, or rather one more dying struggle. That Julian
escaped the dangers to which he was exposed was probably owing in a
large measure to the friendship of Eusebia, the wife of the emperor. He
afterward repaid this kindness by an eloquent, and we may be assured
sincere, eulogium upon her character.

Eusebia was a native of Thessalonica, in Macedonia. Her family was of
consular rank. She became the second wife of Constantius in the year
352, and seems to have enjoyed in matters political a considerable
influence with her husband, which she always employed meritoriously. Her
beauty is frequently spoken of by the ancient authors as being
remarkable; but what is still more worthy of notice is the fact that, in
an age when there were so many divided interests, the historians of all
parties agree in the praise of her moral character. True, there is a
hint somewhere that her kindness to Julian sprung from a tenderer motive
than friendship; but all else that is known of her, as well as the
frozen nature of Julian himself, sufficiently refutes such a suggestion.

In the time of Eusebia the Church was torn by the contentions between
the orthodox and the followers of Arius. Constantius, as the imperial
arbiter of eternal truth as well as of the temporal destinies of his
subjects, sought to obtain peace by banishing the principal disputants,
as he did Athanasius and Liberius of Rome. Eusebia's chie