The emperor Maximinus was originally called "Daza", an ancient name with various unknown high distinction meanings inIllyria, where he was born.[4][7] The form "Daia" given by the Christian writerLactantius, an important source on the emperor's life, is considered a misspelling.[8][4] He acquired the name "Maximinus" at the request of his maternal uncle,Galerius (a Roman emperor ofDacian andThracian origin),[9][ii] and his full name as emperor was "Galerius Valerius Maximinus Daza".[11] Modern scholarship often refers to him as "Maximinus Daza", though this particular form is not attested by epigraphic or literary evidence.[8][12]
He was born in the Roman Illyria region to the sister of emperorGalerius near their family lands aroundFelix Romuliana, inRoman Dacia, a rural area then also in the former Danubian region ofMoesia, now modernEastern Serbia.[13] He showed signs of having a strong Military Aptitude at a young age. He later rose to high distinction after joining the Roman Army.[14]
In 305, his maternal uncleGalerius became the easternAugustus and adopted Maximinus as a son and heir, raising him to the rank ofCaesar (that is, the junior eastern ruler), and granting him the government ofSyria andEgypt.[14]
In 308, after the elevation ofLicinius toAugustus, Maximinus andConstantine I were declaredfilii Augustorum ("sons of the Augusti"), but Maximinus probably started styling himself asAugustus with support of his troops during a campaign against theSassanids in 310. On the death of Galerius in 311, Maximinus divided the Eastern Empire between Licinius and himself. When Licinius andConstantine I began to make common cause, Maximinus entered into a secret alliance with the usurperMaxentius, who controlled Italy. He came to an open rupture with Licinius in 313; he summoned an army of 70,000 men but sustained a crushing defeat at theBattle of Tzirallum in the neighbourhood ofHeraclea Perinthus on 30 April. He fled, first toNicomedia and afterwards toTarsus, where he died the following August.[14]
Maximinus has a controversial name inChristian annals for renewing their persecution after the publication of theEdict of Toleration by Galerius,[14] acting in response to the demands of various urban authorities asking to expel Christians. In onerescript replying to a petition made by the inhabitants ofTyre, transcribed byEusebius of Caesarea,[16] Maximinus expounds a pagan orthodoxy, explaining that it is through "the kindly care of the gods" that one could hope for good crops, health, and the peaceful sea, and that not being the case, one should blame "the destructive error of the empty vanity of those impious men [that] weighed down the whole world with shame". In one extant inscription (CIL III.12132, fromArycanda) from the cities ofLycia andPamphylia asking for the interdiction of the Christians, Maximinus replied, in another inscription, by expressing his hope that "may those [...] who, after being freed from [...] those by-ways [...] rejoice [as] snatched from a grave illness".[17]
After the victory of Constantine over Maxentius, however, Maximinus wrote to the Praetorian Prefect Sabinus that it was better to "recall our provincials to the worship of the gods rather by exhortations and flatteries".[18] Eventually, on the eve of his clash with Licinius, he accepted Galerius' edict; after being defeated by Licinius, shortly before his death at Tarsus, he issued an edict of tolerance on his own, granting Christians the rights of assembling, of building churches, and the restoration of their confiscated properties.[19]
Cartouche of Maximinus Daza,Kaisaros Oualerios Mak(sim)inos
As Christianity continued to spread in Egypt, the title ofPharaoh was increasingly incompatible with the new religious movements. Maximinus's status as a non-Christian accorded the priests of Egypt an opportunity to style him as Pharaoh, in the same manner that other foreign rulers of Egypt had been styled before. That said, the Roman emperors themselves mostly ignored the status accorded to them by the Egyptians; and their role as god-kings was only ever acknowledged domestically by the Egyptians themselves.[22] Maximinus would prove to be the last person afforded the traditional titulature of Pharaoh – no Christian Roman/Byzantine emperor, nor Islamic or modern leader, has revived the title since.[22] As the last monarch to employ traditional pharaonic titulature, Maximinus' death can be seen as marking the end of a 3,400-year-old office.
Maximinus' death was variously ascribed "to despair, to poison, and to the divine justice".[23]
Based on descriptions of his death given by Eusebius,[24] and Lactantius[25] as well as the appearance ofGraves' ophthalmopathy in a Tetrarchic statue bust from Anthribis in Egypt sometimes attributed to Maximinus, endocrinologist Peter D. Papapetrou has advanced a theory that Maximinus may have died from severethyrotoxicosis due toGraves' disease.[26]
Maximinus was married at the time of his death, and he left behind an 8 year old son named Maximus and an unnamed 7 year old daughter.[27][28]
The Christian writerEusebius claims that Maximinus was consumed by avarice and superstition. He also allegedly lived a highly dissolute lifestyle:
And he went to such an excess of folly and drunkenness that his mind was deranged and crazed in his carousals; and he gave commands when intoxicated of which he repented afterward when sober. He suffered no one to surpass him in debauchery and profligacy, but made himself an instructor in wickedness to those about him, both rulers and subjects. He urged on the army to live wantonly in every kind of revelry and intemperance, and encouraged the governors and generals to abuse their subjects with rapacity and covetousness, almost as if they were rulers with him. Why need we relate the licentious, shameless deeds of the man, or enumerate the multitude with whom he committed adultery? For he could not pass through a city without continually corrupting women and ravishing virgins.[29]
According to Eusebius, only Christians resisted him.
For the men endured fire and sword and crucifixion and wild beasts and the depths of the sea, and cutting off of limbs, and burnings, and pricking and digging out of eyes, and mutilations of the entire body, and besides these, hunger and mines and bonds. In all they showed patience in behalf of religion rather than transfer to idols the reverence due toGod.And the women were not less manly than the men in behalf of the teaching of the Divine Word, as they endured conflicts with the men, and bore away equal prizes of virtue. And when they were dragged away for corrupt purposes, they surrendered their lives to death rather than their bodies to impurity.
He refers to one high-born Christian woman who rejected his advances. He exiled her and seized all of her wealth and assets.[30] Eusebius does not give the girl a name, butTyrannius Rufinus calls her "Dorothea," and writes that she fled toArabia. This story may have evolved into the legend ofDorothea of Alexandria.Caesar Baronius identified the girl in Eusebius' account withCatherine of Alexandria, but theBollandists rejected this theory.[30]
^Timothy Barnes (New Empire, 33–34) questions the parentage of Theodora shown here. He proposes that Maximian is her natural father (and that her mother is possibly a daughter of Afranius Hannibalianus). Substituting Afranicus Hannibalianus and switching the positions of Maximian and Eutropia would produce a diagram that matches the alternative lineage.
Bibliography:
Barnes, Timothy D.The New Empire of Diocletian and Constantine. Cambridge, MA: Harvard University Press, 1982.ISBN0-7837-2221-4
^Cook, John Granger (2000).The Interpretation of the New Testament in Greco-Roman Paganism. Tübingen: Mohr Siebeck. p. 304 (footnote 175).ISBN3-16-147195-4.
^ab O'Neill, Sean J. (2011), "The Emperor as Pharaoh: Provincial Dynamics and Visual Representations of Imperial Authority in Roman Egypt, 30 B.C. - A.D. 69", Dissertions of the University of Cincinnati
^Gibbon, Edward,Decline and Fall of the Roman Empire, Chapter 14