Abstract:

This article revisits the anonymous Panegyricus Latinus 12(9) in praise of Constantine’s victory against Maxentius at the Battle of the Milvian Bridge. Delivered in 313 ce, a year after the decisive battle during which Maxentius was drowned in the Tiber while trying to flee, the speech is known for its use of Virgilian motifs. I argue that the author draws systematically on the discussion of clemency and retribution which ancient commentators (Serv. 12.940) and modern scholars alike have long suspected to be the focus of the second half of the Aeneid. The author of 12(9) draws on a specific reading of the Aeneid according to which Constantine, who is compared to Aeneas and Augustus, is justified for his excessive use of force, while Maxentius, who is compared to several tyrannical figures in the Aeneid, deserved his miserable death. Eusebius, who systematically engaged with the tradition of the Latin panegyrics, further developed the motifs introduced in 12(9) by casting Constantine as a divinely sent freedom fighter against tyrants (Maxentius, but also Licinius and Maximinus). Thus, the author’s display of his rhetorical training contributes creatively to Constantine’s political agenda and inspires Eusebius to Christianize Virgil.

摘要：

本文回顾了匿名的Panegyricus Latinus 12（9），以赞扬君士坦丁在米尔维安桥战役中击败马克西汀斯。这场演说于公元313年交付，是在马克西提努斯在试图逃跑时被淹死在台伯河中的决定性战斗之后的一年，该演说因其使用维吉尔图案而闻名。我认为，作者系统地借鉴了其古老的评论员（SERV。12.940）及现代学者都一直怀疑是下半年的重点宽大和报应的讨论伊尼伊德。12（9）的作者借鉴了《埃涅伊德》的特定读物根据他的说法，与埃涅阿斯和奥古斯都相提并论的君士坦丁因过度使用武力是有道理的，而与埃涅阿德派的几个暴政人物相提并论的马克西汀斯则应受惨痛的死。尤西比乌斯（Eusebius）系统地参与了拉丁文古希腊人的传统，他通过将君士坦丁（Constantine）铸造为神圣的，反对暴君的自由战士，进一步发展了12（9）中引入的主题。因此，作者对他的修辞训练的展示对康斯坦丁的政治议程做出了创造性的贡献，并激发了尤塞比乌斯将维吉尔基督教化。