Elagabalus, to see how the Praetorians would react following the failure of various attempts at Alexander's life, strips his cousin of his titles, revokes his consulship, and circulates the news that Alexander is near death.
A riot ensues, and the guard demands to see Elagabalus and Alexander in the Praetorian camp.
The emperor complies and on March 11, 222, he presents his cousin, along with his mother Julia Soaemias.
Upon arrival the soldiers start cheering Alexander, while ignoring Elagabalus, who orders the summary arrest and execution of anyone who had taken part in this revolt.
In response, the Praetorians attack Elagabalus and his mother:
So he made an attempt to flee, and would have got away somewhere by being placed in a chest, had he not been discovered and slain, at the age of 18. His mother, who embraced him and clung tightly to him, perished with him; their heads were cut off and their bodies, after being stripped naked, were first dragged all over the city, and then the mother's body was cast aside somewhere or other, while his was thrown into the river. (Cassius Dio, Roman History LXXX.20)
Following his demise, many associates of Elagabalus are killed or deposed, including Hierocles and Comazon.
His religious edicts are reversed and El-Gabal is returned to Emesa.
Women are barred from ever attending meetings of the Senate, and damnatio memoriae—erasing a person from all public records—is decreed upon him.
The source of many of these stories of Elagabalus's debauchery is the Augustan History (Historia Augusta), which scholarly consensus now feels to be unreliable in its details.
The Historia Augusta was most likely written near the end of the fourth century during the reign of emperor Theodosius I, drawing as much upon the invention of its author as actual historical sources.
The life of Elagabalus as described in the Augustan History is believed to be largely a work of historical fiction.
Only the sections 13 to 17, relating to the fall of Elagabalus, are considered to hold any historical value.
Sources more credible than the Augustan History include the contemporary historians Cassius Dio and Herodian.
Cassius Dio's account of his reign is generally considered more reliable than the Augustan History, although it should be noted that Dio, although he was a contemporary of Elagabalus, spent the larger part of this period outside of Rome and had to rely on secondhand accounts when composing his Roman History.
Furthermore, the political climate in the aftermath of Elagabalus' reign, as well as his own position within the government of Alexander, likely imposed restrictions on the extent to which his writing on this period is truthful.
Herodian is considered the most important source on the religious reforms which took place during the reign of Elagabalus, which have been confirmed by modern numismatical and archaeological evidence.
While Herodian is deemed not as reliable as Cassius Dio, his lack of literary and scholarly pretensions make him less biased than senatorial historians.
