Heracles/Hercules: exemplum virtutis for Christian emperors
Since the extant sources clearly indicate that the image of Heracles remained a favourite with panegyricists well into the early Byzantine era and beyond, this paper traces the appearances of Heracles in his political role as exemplum virtutis for rulers of a Chritianized empire from the late 4th to the 9th century CE.
The hero played a prominent role in the Theodosian era, with the princeps christianus Theodosius I being eulogized as [Herakles] Kallinikos and the arch leading to the Forum of Theodosius in Constantinople being dominated by columns shaped like the club of Heracles, thereby mirroring the victorious Theodosius’ role as Alexikakos and pacifier after the defeat of the usurper Magnus Maximus, with Heracles protecting the dynastic monument and thus the emperor and his sons.
Heracles continued to be utilised as a flattering comparison in Claudian’s praise of Honorius and Stilicho, before Sidonius compared the heroic deeds of the younf Avitus to those of Heracles and addressed the emperor Majorian as Tirynthius alter. This shows beyond a doubt that, regardless of his origins in pagan myth and the vilifications of the apologists, Heracles was deemed a fitting exemplum for a Christian emperor, and that eulogists could count on their audiences (including the addressees) being familiar with and favourably disposed towards him, in accordance with the traditional use of Heracles as a topos of encomiastic literature.
This use of the hero continued after the end of antiquity, with the emperor Heraclius surpassing the deeds of Heracles in the works of George of Psidia, and the Carolingian Charles the Baled reportedly being crowned on a throne decorated with scenes of the dodekathlos (Twelve Labours), which ought to be understood as presenting him with an example to be emulated and perhaps exceeded.
Provisional content for Hercules Inside and Outside the Church