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),
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temple attendants and the public account, which in former times had been taken away from
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c q f .
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, , c Jovius) fi
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fi ( c e 64 .., e e 10
). e b fi d d
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: e f fi a e e
, e renovatio
a e .
^ fi e e e fi, e r
(, ,
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339

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c e 313 e e b , c . e e divinitas j summa

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\ e c (d ), e , e
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, d Concordia, a b e fi.
\fi a j a b , c
, ( f d b ) d b f b , , b e -fi ,
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, \ , fi e e 313, d 9 318 (Liber Pontificalis,

, , VI.1), . , De mortibus persecutorum, 44,8: ^

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1,172)68. ^ c c b c c c Mundus Patet (8

.), fi Manes e e e Ceres
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(Aelia Capitolina) e 335 a d 13 (,
), e (509
..)72. e d r e
e fi (,
^c) j (e ). fi, i c b
r a e e e-e e e d fi, c e e f e . \ q d f d c c ,
e fi , a c e fi
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68. KRAUTHEIMER R., c d c , , \ 1991, 59-63, . STEINBY ., LTUR, IV, 230-233. a

a d 8 . d ( ) c fi. e
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d , a e , , f
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fi, c . d e
f a fi d b
d e e fi.
^ c , fi e fi , fi e c c
f c , fi a a e fi e
c a a d e e fi. a e 312313 e e b , f (), a timing, fi b a d ().
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^H a c c c ()
a fi e e e d e , c
e c c b . b c (a) d 1 312, f e
c , e fi fi
e , b e e
b c b e 75.
e , r e 298 (= 1050 AUC)
b 100 e . c a a (312), c fi , e e
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, c c f e
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e fi c \ d f f d b c d . o c Libertas, c r
fi d e d d j a e 31278.
^ e a a b f : e e-e (b
e Libertas, 312) d e e-e (e
Concordia, 313). a c , c c fi
, a e b , a
d d fi.
e d a a a . \e c
a b b e
-Sol Invictus, e 79, e c ,
a a , e fi , j , b fi 80. ^ fi ( Libertas)
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, c e c 81. e
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, (deus/a) j
(divus/a), a
(divinitas). b q e b c c f fi a c c fi, .. , f b , c c , c
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Concordia, e c (c) Jupiter, a d a e j c a -

81. ALFLDI ., The Conversion of Constantine, 65-75. ROSS HOLLOWAY R.,

Constantine and Rome, Yale University Press, 2004, 19 ..
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, f q , a d
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\) fi , q e
d c , b e a c , e
, a c d Libertas (312) d b c Concordia (313). \d a a
fi d a d d a f , c a c d
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, a a . e
d c f Ludi Saeculares.
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c \ b c c Concordia Apostolorum84.
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b d b ( a \e e 362):
1) , 2) c c b j b b , 3) , c c , 4)
c-: , , 5) c-, c b e a c e d d , 6) c-,
(dominium , e c ), c
Concordia d 22 \
j 16 \ -.
fi f b c c fi r : 1) b ,
c : c Concordia - ^fi
c , Concordia Augustorum d , , f c
a e , , f fi e e . 2)
b , a a fi: 5 e fi, c c b , e e c c ( ), e
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84. HUSKINSON J.M., Concordia Apostolorum. Christian Propaganda at Rome in the

Fourth and Fifth Centuries. A Study in Early Christian Iconography and Iconology, BAR
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\ f a
c fi b e fi
fi d fi e d e c 5 , d 85. 5) , b (a fi -
f , a d ), b b
c c ( Venus-\, fi Ceres-, c Minerva-\, c Juno-o) a d b . b e \ d
b c a fi fi
j fi c 86. 6) ^ a b c c fi c f a
. . \ d d c , a
e e e e .
fi fi d , d
e a e , , a a e e e d a . , f fi i d b d
b c c e fi,
a b e d b (. e ), c
Concordia r e c .
^ 5 , e fi,
a c . e a
b fi d
fi, e fi, f d Carnuntum. o f

85. d 15 \ r a Carmentalia, d 27 a d e fi , d 24-26 \ c

(Paganalia). \e c a r d 15 a , c
fi, d 13-22 b , . SCULLARD H.H., Festival
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fi ,
fi a d c .
\e e e fi fi fi Jupiter a
d d e e ( d e
e \). ^ fi b c c , r c .
\ , c c d
(renovatio), b a e d d b d . \ e b b fi ( 312-313)
e fi , b r c , a f e e e
a e e e c e .
e d Concordia a c c d \
e e fi e c r a a r f
a e 10 (a 250 fi d ) b fi. ^
a r c d , c c b f f d ,
d d c c e e e fi fi.

r e : \fi e b , a a b . a q e a a . a fi (, c) a fi, fi M. Anastos,
d e . \ a q a a d
, b r , a fi e .
***
c b fi ,
5 , d e a 313. \ d b d
b . ^ c (j a ) f e a c c r
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e b a c , , e fi, c b ,
r . 2) e e (d
e e a f fi), j , e d , c c . 3) a e \e e
fi , c , a r a
c c (f b) Concordia. c c
f , d , d
d , b c , a a c . ^
d Concordia f a j
d , b a r
f f d f , i b f c c f
c a , r d . e \ f
r i r c f d
a e \.
e 312/13 fi fi , f r c . a c
fi \ Concordia b , c c c-c c a f , i b c . e b d b
, fi , f d b fi (8 324 c c Mundus Patet d 11 330 c c
Lemuria)87, d a \ ^-

87. ., b fi, .. ., ^ \
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r e DAGRON G., La naissance d\ une capitale. Constantinople
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c- d 13 . 335 (. e ), f
b c e (13 . 509
..). d b b a
c e e e c d b
r a a a e e .
r a c c fi 312-313. e b a fi a
a a c c
. fi a a a \! ^ ^fi fi, d b fi a e .
^ b .
b a c . ^
, d , e timing a
a c c b r a a c 5
f fi e
e .

c c 11 a b
c (floraison) ( c d f
r c ). ^O BARNES T.D., Constantine and Eusebius, 222,
e r c . . d ODAHE CH.M.,
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.
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STAVROS GOULOULIS
WAS THE FEAST OF CONCORDIA (5 FEB.) THE EXACT DAY
WHEN THE EDICT OF MILAN WAS ISSUED?
(DIPLOMATIC PRACTICES OF A POLITICAL-RELIGIOUS
TRADITION)
If really the emperor Constantine had met Licinius in Mediolanum/Milan in the beginning of February (313) -as it is accepted by the
greater number of the historians-, simultaneously celebrating the wedding
(or engagement) of his sister with his co-emperor, he had not more to do
either the treaty with him or the subscription the edict of religious
tolerance in an important day: the feast of Capitolian Concordia (5 Feb.),
a familiar-connubial deity as well as tribal-political of the republican and
imperial Rome. It is known from the work of Theomnestos (Hippiatrica
Berolinensia 34.12) that Licinius departed from Carnuntum to complete a
frenzied hiding under snowy weather to Mediolanum about the beginning
of February. The same act did Julian in 362, 4 Feb., when he issued an
homologous edict, related to the rights of the polytheists. In this case
Concordia according to an old roman tradition for the political peace
brought a ritual solution to the civil kind of war, the persecutions against
Christians, which had started ten years ago, from 303, 23 February. The
first step of the peace was the liberty of the roman people, when Maxentius
was defeated in the Mulvian bridge (312, 28 October, the day of the
anniversary of his Lustrum) and afterwards in Mediolanum, in a similar
day, that is 313, 5 February. It is obvious that, if Constantine made or
accepted war in the anniversary of his enemy, he could more easy to do a
peaceful deed. This suggestion about the exact day which changed the
roman world -and because of that event must be important-, is not difficult
to be accepted, if we consider the logic of the imperial secretariat, which
selected analogous days, for the necessary imperial propaganda. So, we
believe that there was a specific use of the religious-national tradition of
the Romans, when feasts with a special symbolic meaning and reference
are renovated in their dynamic by the Romans in order to take new
decisions, to legislate new laws etc. The two emperors of East and West in
Milan had to take a great decision to stop the persecutions. This is the
352

reason why it was happened in a very important day, as it was similar

importance the starting of the persecutions (23 February 303, the day of the
feast of Terminalia) as well as the official close of the persecutions (313, 13
June, in the Idus Junii, a day belonging to the honour of Jupiter; or, in the
case of emperor Galerius who stopped his persecution in 311, 30 April, the
day of Floralia and contemporaneously his Lustrum. The same logic is pick
up in the civil policy of Augustus, which dedicated temples, or made public
events in the days of the anniversaries of his family. Also, Constantine will
imitate it later in the case of the consecration of Constantinople (324, 8
Nov., in the feast of Mundus Patet), or in the foundation (330, 11 May, the
day of Lemuria), both being feasts of the Dead, and also in the case of the
church of Resurrection in Jerusalem which was dedicated in 335, 13
September, the day of Idus Septembris and the dedication of Jupiter in
Capitolium. This practice was a kind of the ritual upon the political praxis
of a Roman leader, but in the case of Constantine, who practiced a neutral
religious policy -in Milans edict even the same God of the Christians
officially was a simple divinitas-, avoiding the sacrificies and even the Ludi
Saeculares, or using representational artistic forms with symbolic meaning.
Besides of the happy end of the persecutions, the same Concordia as
familiar day coincided with the consecutive marriage of Constantines sister
with Licinius (in any case not in 5th of February, because it was forbidden
to do marriages in such a day) the first between the families of the
Tetrarchs, in order to be the roman state under the supervision of two
relative by marriage families. The next step of Constantines policy after 324
was to bring the state affairs under the authority of one family, his own
family.
The historical importance of the agreement of such a day with symbolic
meaning would be intermediary to a new world which would by-pass the
religious paganism with the new use of a few traditional roman virtues as
Libertas (28 ctober 312) and Concordia, for a more united roman state from 297/98 united with a unique administrative system of c. 100 provincesand also from 1st September 312, with a united financial system, that is of
indictiones. That is why Concordia was an emblematic political idea in the
mind of Constantine, but obviously in the members of his secretariat.

353