Diocletian Quotes

About five meters ahead, Nico was swinging his black sword with one hand, holding the scepter of Diocletian aloft with the other. He kept shouting orders at the legionnaires, but they paid him no attention. Of course not, Frank thought. He's Greek. [...] Jason's face was already beaded with sweat. He kept shouting in Latin: "Form ranks!" But the dead legionnaires wouldn't listen to him, either. [...] "Make way!" Frank shouted. To his surprise, the dead legionnaires parted for him. The closest ones turned and stared at him with blank eyes, as if waiting for further orders. "Oh, great..." Frank mumbled.

The war is over, Diocletian. Win or lose, Horus has damned us all. Mankind will share in his ignorance until the last man or woman draws the species’ last breath. The warp will forever be a cancer in the heart of all humans. The Imperium may last a hundred years, or a thousand, or ten thousand. But it will fall, Diocletian. It will fall. The shining path is lost to us. Now we rage against the dying of the light.

Observing prices of agricultural commodities in the Roman empire in terms of grams of gold shows they bear remarkable similarity to prices today. Examining Diocletian's edict5 of prices from 301 AD and converting gold prices to their modern-day U.S. dollar equivalent, we find that a pound of beef cost around $4.50, while a pint of beer cost around $2, a pint of wine around $13 for high quality wine and $9 for lower quality, and a pint of olive oil cost around $20.

Within a period of about thirty years, Claudius, Aurelian, Probus, Diocletian and his colleagues, triumphed over the foreign and domestic enemies of the state, reestablished, with the military discipline, the strength of the frontiers, and deserved the glorious title of Restorers of the Roman world.

The cities, which had been the bearers of culture, were especially hard hit; substantial citizens, in large numbers, fled to escape the tax-collector. It was not till after the death of Plotinus that order was re-established and the Empire temporarily saved by the vigorous measures of Diocletian and Constantine. Of all this there is no mention in the works of Plotinus. He turned aside from the spectacle of ruin and misery in the actual world, to contemplate an eternal world of goodness and beauty. In this he was in harmony with all the most serious men of his age. To all of them, Christians and pagans alike, the world of practical affairs seemed to offer no hope, and only the Other World seemed worthy of allegiance. To the Christian, the Other World was the Kingdom of

Under the reign of Caracalla (AD 211–217), the gold content was further reduced to 6.5 grams, and under Diocletian (AD 284–305) it was further reduced to 5.5g, before he introduced a replacement coin called the solidus, with only 4.5 grams of gold. On Diocletian's watch, the denarius only had traces of silver to cover its bronze core, and the silver would disappear quite quickly with wear and tear, ending the denarius as a silver coin.

56. There are, however, many stories of women—particularly saints—blinding themselves in order to maintain their chastity, to prove that they “only have eyes” for God or Christ. Consider, for example, the legend of Saint Lucy, patron saint of the blind, whose name means “clear, radiant, understandable. What seems clear enough: in 304 ad Lucy was tortured and put to death by the Roman emperor Diocletian, and thus martyred for her Christianity. What is unclear: why, exactly, she runs around Gothic and Renaissance paintings holding a golden dish with her blue eyes staring weirdly out from it. Some say her eyes were tortured out of her head in her martyrdom; some say she gouged them out herself after being sentenced by the pagan emperor to be defiled in a brothel. Even more unclear are the twinned legends of Saint Medana (of Ireland) and Saint Triduana (of Scotland), two Christian princesses who were pursued by undesirable pagan lovers—lovers who professed to be unable to live without their beloveds’ beautiful blue eyes. To rid herself of the unwanted attention, Medana supposedly plucked her eyes out and threw them at her suitor’s feet; Triduana was slightly more inventive, and tore here out with a thorn, then sent them to her suitor on a skewer. 57. In religious accounts, these women are announcing, via their amputations, their fidelity to God. But other accounts wonder whether they were in fact punishing themselves, as they knew that they had looked upon men with lust, and felt the need to employ extreme measures to avert any further temptation.

That the Roman Near East could be looked at, in more than a purely geographical sense, as part of Asia, or 'the Orient', cannot be denied. The mere currency there of a group of related Semitic langauges is sufficient evidence of that. But it was also an area of already long-standing Greek city-foundation and settlement. To look at the culture of any one of the sub-regions of the Near East is to see how profoundly the Greek language and Greek culture were rooted in the civilisation of this region. Any notion of a crude contrast between 'Greek' on the one hand and 'Oriental' or 'Semitic' on the other must seem wholly inadequate. Too much time had passed since Alexander's arrival in 332 BC. Yet the military history of the region itself serves to suggest that this contrast is not completely meaningless. The Roman forces here fought many successive campaigns, large and small, in contexts other than rivalry with Parthia or Persia: repeatedly in Judaea but also in Commagene, in Nabataea in 106, against Palmyra and finally, under Diocletian, against the 'Saracens'. But none of these operations was directed against a community or political formation which we would be tempted to characterise as unambiguously Greek. Nonetheless, any attempt to understand the culture or cultures of the region in terms of a simple contrast between 'Greek' and 'Oriental' would be inevitably misleading. There is little or nothing to suggest that the supposed 'Orientals' shared any sense of common identity. On the contrary, everything shows that Jewish identity, whose maintenance is beyond question, conflicted rather than cohered with the identities of other groups using Semitic languages. Nor did those others show anything like the same capacity for survival. Whether anything distinctive remained of Commagene after the end of the dynasty, of Nabataea after it was made into the province of Arabia, or of Palmyra after Aurelian's reconquest is precisely one of the crucial questions we need to answer.

In 303 CE, the Roman emperor Diocletian declared war on the Christian church and instigated the most massive persecution it ever endured. In 312 CE, the emperor Constantine himself converted to become a Christian. In 391 to 392 CE, the vehemently orthodox Christian Theodosius declared all pagan practices illegal and in effect made Christianity the state religion of Rome. With the growth of Christianity came moments of heightened intolerance. Sometimes this intolerance erupted in ugly acts of violence, suppression, and coercion. Christians were not, of course, the only intolerant people on the planet. They themselves had been the victims of violent coercion early in the century.

They are all dead now, Diocletian and Ignatius, Cyril and Hypatia, Julian and Basil, Athanasius and Arîus: every party has yielded up its persecutors and its martyrs, its hates and slanders and aspirations and heroisms, to the arms of that great Silence whose secrets they all claimed so loudly to have read. Even the dogmas for which they fought might seem to be dead too. For if Julian and Sallustius, Gregory and John Chrysostom, were to rise again and see the world as it now is, they would probably feel their personal differences melt away in comparison with the vast difference between their world and this. They fought to the death about this credo and that, but the same spirit was in all of them.

Meantime the producers, receiving less and less in exchange for their products, were impoverished and discouraged. Naturally they tended to produce less, since they would get no fair return; in fact, effort from which there is no net return automatically must cease. They consumed their own products instead of putting them into exchange. With that the taxes began to dry up. Taxes must come from surplus. The bureaucrats inevitably came down on the producers, with the object of sequestrating the energy directly at the source, by a planned economy. Farmers were bound to the soil; craftsmen to their workbenches; tradesmen were ordered to continue in business although the taxes and regulations did not permit them to make a living. No one could change his residence or occupation without permission. The currency was debased. Prices and wages were fixed until there was nothing to sell and no work to be had. "The reforms of Diocletian, A.D. 260-268, made still heavier the already unendurable load of citizenship."1 Men who had formerly been productive escaped to the woods and mountains as outlaws, because they must starve if they went on working.

Once more, as in the times of Nero and Diocletian and Attila, people were whispering of the Antichrist.

He set up a ruling system called the Tetrarchy, which essentially consisted of two senior emperors, each called Augustus, and two junior emperors-in-training, called Caesars. Diocletian was the most senior of the four, and he ruled from the Eastern Empire.

Diocletian made it known that he eventually intended for Maximian to be succeeded by Constantine’s

father Constantius Chlorus and, in the east, for Diocletian himself to be succeeded by his own caesar, Galerius.

when Diocletian instructed his legions of troops to set the new Christian Church in Nicomedia ablaze.

Diocletian had used the name “Valerius

Seeing that their champion had been vanquished, the Roman army fled. On their heels followed a mighty pillar of flame, like a red rose with petals that spread in a burning cloud across the sky.” Could Diocletian’s abrupt departure from power have been a result of his experience in the Sahara? Could he have been so terrified by what he had seen—the demonic powers, his sworn allies, defeated by an old hermit with a shepherd’s crook; his army decimated and pursued by a maelstrom of fire—that he had been shaken to his core? Surely that would be enough to give any man—even one as ruthless as Diocletian—reason to reconsider, if not repent, his ways.

the papyri referred to a period, roughly three hundred years after the death of Christ, in which the barbarous Roman emperor Diocletian had initiated what was commonly known as the Great Persecution. It was from this era that most of the well-known stories of Christians martyred in the arena to ravenous beasts, of saints being roasted over slow fires, of endless roads lined with teetering crosses bearing the bodies of the crucified, sprang. Diocletian himself had come to Egypt on one of his triumphal tours, and in Alexandria had torn down all of the Christian churches and burned thousands of holy texts.

the reason for Diocletian’s hasty retreat around 304 AD. Most historians assumed it had something to do with the unceasing political struggles in the Roman senate—his rival Galerius had been restive, and it was plain he meant to seize the reins of power—and Diocletian may have felt the need to hurry back home to exert his control once again, though that theory was contradicted by his almost immediate retirement once he got there.

Under Emperor Diocletian (r. 284-305 CE) the Roman Empire was divided into western and eastern halves, taking the eastern part as his personal domain. Under this Tetrarchy system the divided eastern part of the empire experienced many restrictions to personal freedom and a greater tax burden on the people. Diocletian’s

That Roman Peace was designed to last forever. When Diocletian perfected it, its economy was so thoroughly planned and so well administered that farmers could no longer farm nor workers work, and Government took care of them on the relief that taxes provided, until the increasing taxes pushed so many farmers and workers onto tax-supported relief that there was not enough productive energy left to pay the taxes, and the Roman empire with its world peace collapsed into the Dark Ages.

Patrick had read that St. Pancras was a Roman boy who converted to Christianity, then was beheaded for his unwavering faith in the persecution of Christians by the emperor Diocletian in the year 303. It seemed an extreme punishment for a boy of only fourteen, but Patrick had newfound sympathy for the emperor; teens could test one's resolve.

I arrived in Constantinople not a week ago with great joy in my heart because I was to meet the most pious prince, Justinian Augustus, defender of orthodoxy and of the Roman Empire. But yea, where I sought the most Christian Emperor, I have found, instead, Diocletian.

When the emperor Diocletian retired in 305, however, Constantine son of Constantius Chlorus rushed his legions down from Britain to join in the struggle for power. He also displayed a ruthless cunning in working to secure his title. He married the daughter of Diocletian’s co-emperor, Maximian, then in 310 had his father-in-law arrested and strangled. The next year he allied himself with one rival, Licinius, in order to declare war on the other, Maximian’s son, Maxientius.

In 305, Diocletian and Maximian stepped down from power voluntarily.

Diocletian left systems for taxation and bureaucracy in place that would help to keep the Eastern Roman Empire stable

This practice of book burning culminated in the edict of Diocletian in AD 303 “ordering the confiscation and burning of Christian books.”64 When considering the localized persecutions of Christians early on in the first and second centuries, it is no stretch of the imagination to visualize the confiscation, loss, or even destruction of the “autographs and first copies” of the New Testament writings

Lucius Lucretius Strabo will soon become a frumentarius, a member of the Roman Empire’s special service. Initially responsible for the legions’ grain supply, the Frumentarii morphed into the Empire’s secret policemen, spy agents, military couriers, and covert operatives. Although frumentum means grain, don’t let the innocuous name fool you—their reputation was so ferocious that Emperor Diocletian had to disband them in the early 4th Century AD.

But the knowledge that Filippo sought to uncover was unique. In calculating the proportions of columns and pediments he determined the measurements specific to the three architectural orders (Doric, Ionic, and Corinthian) that had been invented by the Greeks and then imitated and refined by the Romans. These orders were governed by precise mathematical ratios, a series of proportional rules that regulated aesthetic effect. The height of a Corinthian entablature, for example, is a quarter of the height of the columns on which it stands, while the height of each column is ten times its diameter, and so forth. Numerous examples of these three orders existed in Rome in the early 1400s. The columns in the Baths of Diocletian are Doric, for instance, while those at the Temple of Fortuna Virilis feature the Ionic, and the portico of the Pantheon the Corinthian. The Colosseum makes use of all three: Doric on the lowest level, Ionic on the second, and Corinthian at the top.

Both Diocletian and Maximian also had a junior partner who was referred to as a caesar

Diocletian was sending out a message to Christians everywhere

The Tetrarchy was a system of governance that evolved into having Diocletian as the senior emperor

If Constantine had taken a strong stand against Diocletian’s Great Persecution,

this persecution of Christians ended up being Diocletian’s last major act as emperor.

Diocletian is known as the last Roman Emperor to actively go after Christians,

Constantine was brought up and trained by both the junior Caesar Galerius, as well as by Diocletian

During the civil strife and barbarian inroads of the third century the Empire for a time fell into anarchy, but before the century was over, the imperial government seemed more strongly established than ever. This was largely due to the reorganization effected by Diocletian (284-305 A.D.). He increased the power of the emperor, making him an absolute ruler in every respect, whom his courtiers and subjects were to treat as a god and whose court was characterized by most elaborate ceremonial and etiquette.

When the emperor Diocletian retired in 305, however, Constantine son of Constantius Chlorus rushed his legions down from Britain to join in the struggle for power. He also displayed a ruthless cunning in working to secure his title. He married the daughter of Diocletian’s co-emperor, Maximian, then in 310 had his father-in-law arrested and strangled.

Following Nero’s hatred of Christians, Domitian, Trajan, Marcus Aurelius, Septimius Severus, Decius, Valerian, and Diocletian also used Rome’s power to try to stamp out Christianity. They incited people against the church by blaming Christians for Rome’s problems, expelled them from military and public service, and launched campaigns to hunt down and kill Christians.

Despite the short amount of time he had been ensconced at the library—courtesy, again, of his daughter’s clever maneuverings—everything he had gleaned so far had only exacerbated his fears and suspicions. Many of the papyri referred to a period, roughly three hundred years after the death of Christ, in which the barbarous Roman emperor Diocletian had initiated what was commonly known as the Great Persecution. It was from this era that most of the well-known stories of Christians martyred in the arena to ravenous beasts, of saints being roasted over slow fires, of endless roads lined with teetering crosses bearing the bodies of the crucified, sprang. Diocletian himself had come to Egypt on one of his triumphal tours, and in Alexandria had torn down all of the Christian churches and burned thousands of holy texts. Anyone who refused to renounce this new and traitorous faith had had his right eye put out with a sword, and the tendons on his left foot severed, before he was enslaved and shipped off to die in the copper mines. “In these conflicts,” according to a scroll Dr. Rashid attributed to the church polemicist Eusebius, “the noble martyrs of Christ shone illustrious over the entire world . . . and the evidences of the truly divine and unspeakable power of our Saviour were made manifest through them.