Eusebius of Caesarea
The Life of the Blessed Emperor Constantine
The emperor Constantine is celebrated as a saint in the Orthodox
Church, although not the Western Church. His great merit, from
a Christian point of view, was in legalizing Christianity. His
personal activities in other areas are less appealing.
EUSEBIUS PAMPHILUS OF CAESAREA
THE LIFE OF THE BLESSED EMPEROR CONSTANTINE
[The Bagster translation, revised by Ernest Cushing Richardson,
Ph.D., Librarian and Associate Professor in Hartford Theological
Seminary. Full ref at end.]
BOOK I.
CHAPTER I: Preface.-- Of the Death
of Constantine.
ALREADY (1) have all mankind united in celebrating with joyous
festivities the completion of the second and third decennial period
of this great emperor's reign; already have we ourselves received
him as a triumphant conqueror in the assembly of God's ministers,
and greeted him with the due mead of praise on the twentieth anniversary
of his reign: (2) and still more recently we have woven, as it
were, garlands of words, wherewith we encircled his sacred head
in his own palace on his thirtieth anniversary. (3)
But now, while I desire (4) to give utterance to some of the customary
sentiments, I stand perplexed and doubtful which way to turn,
being wholly lost in wonder at the extraordinary spectacle before
me. For to whatever quarter I direct my view, whether to the east,
or to the west, or over the whole world, or toward heaven itself,
everywhere and always I see the blessed one yet administering
the self-same empire. On earth I behold his sons, like some new
reflectors of his brightness, diffusing everywhere the luster
of their father's character, (5) and himself still living and
powerful, and governing all the affairs of men more completely
than ever before, being multiplied in the succession of his children.
They had indeed had previously the dignity of Caesars; (6) but
now, being invested with his very self, and graced by his accomplishments,
for the excellence of their piety they are proclaimed by the titles
of Sovereign, Augustus, Worshipful, and Emperor.
CHAPTER II: The Preface continued.
And I am indeed amazed, when I consider that he who was but lately
visible and present with us in his mortal body, is still, even
after death, when the natural thought disclaims everything superfluous
as unsuitable, most marvelously endowed with the same imperial
dwellings, and honors, and praises as heretofore. (1) But farther,
when I raise my thoughts even to the arch of heaven, and there
contemplate his thrice-blessed soul in communion with God himself,
freed from every mortal and earthly vesture, and shining in a
refulgent robe of light, and when I perceive that it is no more
connected with the fleeting periods and occupations of mortal
life, but honored with an ever- blooming crown, and an immortality
of endless and blessed existence, I stand as it were without power
of speech or thought (2) and unable to utter a single phrase,
but condemning my own weakness, and imposing silence on myself,
I resign the task of speaking his praises worthily to one who
is better able, even to him who, being the immortal God and veritable
Word, alone has power to confirm his own saying. (3)
CHAPTER III: How God honors Pious Princes,
but destroys Tyrants.
Having given assurance that those who glorify and honor him will
meet with an abundant recompense at his hands, while those who
set themselves against him as enemies and adversaries will compass
the ruin of their own souls, he has already established the truth
of these his own declarations, having shown on the one hand the
fearful end of those tyrants who denied and opposed him, (1) and
at the same time having made it manifest that even the death of
his servant, as well as his life, is worthy of admiration and
praise, and justly claims the memorial, not merely of perishable,
but of immortal monuments.
Mankind, devising some consolation for the frail and precarious
duration of human life, have thought by the erection of monuments
to glorify the memories of their ancestors with immortal honors.
Some have employed the vivid delineations and colors of painting
(2); some have carved statues from lifeless blocks of wood; while
others, by engraving their inscriptions deep on tablets (3) and
monuments, have thought to transmit the virtues of those whom
they honored to perpetual remembrance. All these indeed are perishable,
and consumed by the lapse of time, being representations of the
corruptible body, and not expressing the image of the immortal
soul. And yet these seemed sufficient to those who had no well-grounded
hope of happiness after the termination of this mortal life. But
God, that God, I say, who is the common Saviour of all, having
treasured up with himself, for those who love godliness, greater
blessings than human thought has conceived, gives the earnest
and first-fruits of future rewards even here, assuring in some
sort immortal hopes to mortal eyes. The ancient oracles of the
prophets, delivered to us in the Scripture, declare this; the
lives of pious men, who shone in old time with every virtue, bear
witness to posterity of the same; and our own days prove it to
be true, wherein Constantine, who alone of all that ever wielded
the Roman power was the friend of God the Sovereign of all, has
appeared to all mankind so clear an example of a godly life.
CHAPTER IV: That God honored Constantine.
And God himself, whom Constantine worshiped, has confirmed this
truth by the clearest manifestations of his will, being present
to aid him (1) at the commencement, during the course, and at
the end of his reign, and holding him up to the human race as
an instructive example of godliness. Accordingly, by the manifold
blessings he has conferred on him, he has distinguished him alone
of all the sovereigns of whom we have ever heard as at once a
mighty luminary and most clear-voiced herald of genuine piety.
CHAPTER V: That he reigned above Thirty
Years, and lived above Sixty.
With respect to the duration of his reign, God honored him with
three complete periods of ten years, and something more, extending
the whole term of his mortal life to twice this number of years.
(1) And being pleased to make him a representative of his own
sovereign power, he displayed him as the conqueror of the whole
race of tyrants, and the destroyer of those God- defying giants
(2) of the earth who madly raised their impious arms against him,
the supreme King of all. They appeared, so to speak, for an instant,
and then disappeared: while the one and only true God, when he
had enabled his servant, clad in heavenly panoply, to stand singly
against many foes, and by his means had relieved mankind from
the multitude of the ungodly, constituted him a teacher of his
worship to all nations, to testify with a loud voice in the hearing
of all that he acknowledged the true God, and turned with abhorrence
from the error of them that are no gods.
CHAPTER VI: That he was the Servant
of God, and the Conqueror of Nations.
Thus, like a faithful and good servant, did he act and testify,
openly declaring and confessing himself the obedient minister
of the supreme King. And God forthwith rewarded him, by making
him ruler and sovereign, and victorious to such a degree that
he alone of all rulers pursued a continual course of conquest,
unsubdued and invincible, and through his trophies a greater ruler
than tradition records ever to have been before. So dear was he
to God, and so blessed; so pious and so fortunate in all that
he undertook, that with the greatest facility he obtained the
authority over more nations than any who had preceded him, (1)
and yet retained his power, undisturbed, to the very close of
his life.
CHAPTER VII: Comparison with Cyrus,
King of the Persians and with Alexander of Macedon.
Ancient history describes Cyrus, king of the Persians, as by far
the most illustrious of all kings up to his time. And yet if we
regard the end of his days, (1) we find it but little corresponded
with his past prosperity, since he met with an inglorious and
dishonorable death at the hands of a woman. (2)
Again, the sons of Greece celebrate Alexander the Macedonian as
the conqueror of many and diverse nations; yet we find that he
was removed by an early death, before he had reached maturity,
being carried off by the effects of revelry and drunkenness. (3)
His whole life embraced but the space of thirty-two years, and
his reign extended to no more than a third part of that period.
Unsparing as the thunderbolt, he advanced through streams of blood
and reduced entire nations and cities, young and old, to utter
slavery. But when he had scarcely arrived at the maturity of life,
and was lamenting the loss of youthful pleasures, death fell upon
him with terrible stroke, and, that he might not longer outrage
the human race, cut him off in a foreign and hostile land, childless,
without successor, and homeless. His kingdom too was instantly
dismembered, each of his officers taking away and appropriating
a portion for himself. And yet this man is extolled for such deeds
as these. (4)
CHAPTER VIII: That he conquered nearly
the Whole World.
But our emperor began his reign at the time of life at which the
Macedonian died, yet doubled the length of his life, and trebled
the length of his reign. And instructing his army in the mild
and sober precepts of godliness, he carried his arms as far as
the Britons, and the nations that dwell in the very bosom of the
Western ocean. He subdued likewise all Scythia, though situated
in the remotest North, and divided into numberless diverse and
barbarous tribes. He even pushed his conquests to the Blemmyans
and Ethiopians, on the very confines of the South nor did he think
the acquisition of the Eastern nations unworthy his care. In short,
diffusing the effulgence of his holy light to the ends of the
whole world, even to the most distant Indians, the nations dwelling
on the extreme circumference of the inhabited earth, he received
the submission of all the rulers, (1) governors, (2) and satraps
of barbarous nations, who cheerfully welcomed and saluted him,
sending embassies and presents, and setting the highest value
on his acquaintance and friendship; insomuch that they honored
him with pictures and statues in their respective countries, and
Constantine alone of all emperors was acknowledged and celebrated
by all. Notwithstanding, even among these distant tions, he proclaimed
the name of his God in his royal edicts with all boldness.
CHAPTER IX: That he was the Son of
a Pious Emperor, and bequeathed the Power to Royal Sons.
Nor did he give this testimony in words merely, while exhibiting
failure in his own practice, but pursued every path of virtue,
and was rich in the varied fruits of godliness. He ensured the
affection of his friends by magnificent proofs of liberality;
and inasmuch as he governed on principles of humanity, he caused
his rule to be but lightly felt and acceptable to all classes
of his subjects; until at last, after a long course of years,
and when he was wearied by his divine labors, the God whom he
honored crowned him with an immortal reward, and translated him
from a transitory kingdom to that endless life which he has laid
up in store for the souls of his saints, after he had raised him
up three sons to succeed him in his power. As then the imperial
throne had descended to him from his father, so, by the law of
nature, was it reserved for his children and their descendants,
and perpetuated, like some paternal inheritance, to endless generations.
And indeed God himself, who distinguished this blessed prince
with divine honors while yet present with us, and who has adorned
his death with choice blessings from his own hand, should be the
writer of his actions; since he has recorded his labors and successes
on heavenly monuments. (1)
CHAPTER X: Of the Need for this History,
and its Value for Edification.
HOWEVER, hard as it is to speak worthily of this blessed character,
and though silence were the safer and less perilous course, nevertheless
it is incumbent on me, if I would escape the charge of negligence
and sloth, to trace as it were a verbal portraiture, by way of
memorial of the pious prince, in imitation of the delineations
of human art. For I should be ashamed of myself were I not to
employ my best efforts, feeble though they be and of little value,
in praise of one who honored God with such surpassing devotion.
I think too that my work will be on other grounds both instructive
and necessary, since it will contain a description of those royal
and noble actions which are pleasing to God, the Sovereign of
all. For would it not be disgraceful that the memory of Nero,
and other impious and godless tyrants far worse than he, should
meet with diligent writers to embellish the relation of their
worthless deeds with elegant language, and record them in voluminous
histories, and that I should be silent, to whom God himself has
vouchsafed such an emperor as all history records not, and has
permitted me to come into his presence, and enjoy his acquaintance
and society? (1)
Wherefore, if it is the duty of any one, it certainly is mine,
to make an ample proclamation of his virtues to all in whom the
example of noble actions is capable of inspiring the love of God.
For some who have written the lives of worthless characters, and
the history of actions but little tending to the improvement of
morals, from private motives, either love or enmity, and possibly
in some cases with no better object than the display of their
own learning, have exaggerated unduly their description of actions
intrinsically base, by a refinement and elegance of diction. (2)
And thus they have become to those who by the Divine favor had
been kept apart from evil, teachers not of good, but of what should
be silenced in oblivion and darkness. But my narrative, however
unequal to the greatness of the deeds it has to describe, will
yet derive luster even from the bare relation of noble actions.
And surely the record of conduct that has been pleasing to God
will afford a far from unprofitable, indeed a most instructive
study, to persons of well-disposed minds.
CHAPTER XI: That his Present Object
is to record only the Pious Actions of Constantine.
IT is my intention, therefore, to pass over the greater part of
the royal deeds of this thrice-blessed prince; as, for example,
his conflicts and engagements in the field, his personal valor,
his victories and successes against the enemy, and the many triumphs
he obtained: likewise his provisions for the interests of individuals,
his legislative enactments for the social advantage of his subjects,
and a multitude of other imperial labors which are fresh in the
memory of all; the design of my present undertaking being to speak
and write of those circumstances only which have reference to
his religious character.
And since these are themselves of almost infinite variety, I shall
select from the facts which have come to my knowledge such as
are most suitable, and worthy of lasting record, and endeavor
to narrate them as briefly as possible. Henceforward, indeed,
there is a full and opportunity for celebrating in every way the
praises of this truly blessed prince, which hitherto we have been
unable to do, oh the ground that we are forbidden to judge any
one blessed before his death, (1) because of the uncertain vicissitudes
of life. Let me implore then the help of God, and may the inspiring
aid of the heavenly Word be with me, while I commence my history
from the very earliest period of his life.
CHAPTER XII: That like Moses, he was
reared in the Palaces of Kings.
ANCIENT history relates that a cruel race of tyrants oppressed
the Hebrew nation; and that God, who graciously regarded them
in their affliction, provided that the prophet Moses, who was
then an infant, should be brought up in the very palaces and bosoms
of the oppressors, and instructed in all the wisdom they possessed.
And when in the course of time he had arrived at manhood, and
the time was come for Divine justice to avenge the wrongs of the
afflicted people, then the prophet of God, in obedience to the
will of a more powerful Lord, forsook the royal household, and,
estranging himself in word and deed from the tyrants by whom he
had been brought up, openly acknowledging his true brethren and
kinsfolk. Then God, exalting him to be the leader of the whole
nation, delivered the Hebrews from the bondage of their enemies,
and inflicted Divine vengeance through his means on the tyrant
race. This ancient story, though rejected by most as fabulous,
has. reached the ears of all. But now the same God has given to
us to be eye-witnesses of miracles more wonderful than fables,
and, from their recent appearance, more authentic than any report.
For the tyrants of our day have ventured to war against the Supreme
God, and have sorely afflicted His Church. (1) And in the midst
of these, Constantine, who was shortly to become their destroyer,
but at that time of tender age, and blooming with the down of
early s youth, dwelt, as that other servant of God had done, in
the very home of the tyrants, (2) but t young as he was did not
share the manner of life of the ungodly: for from that early period
his noble nature, under the leading of the Divine Spirit, inclined
him to piety and a life acceptable to God. A desire, moreover,
to emulate the example of his father had its influence in stimulating
the son to a virtuous course of conduct His father was Constantius
(3) (and we ought to revive his memory at this time), the most
illustrious emperor of our age; of whose life it is necessary
briefly to relate a few particulars, which tell to the honor of
his son.
CHAPTER XIII: Of Constantius his Father,
who refused to imitate Diocletian, Maximian, and Maxentius, (1)
in their Persecution of the Christians.
At a time when four emperors (2) shared the administration of
the Roman empire, Constantius alone, following a course of conduct
different from that pursued by his colleagues, entered into the
friendship of the Supreme God.
For while they besieged and wasted the churches of God, leveling
them to the ground, and obliterating the very foundations of the
houses of prayer, (3) he kept his hands pure from their abominable
impiety, and never in any respect resembled them. They polluted
their provinces by the indiscriminate slaughter of godly men and
women; but he kept his soul free from the stain of this crime.
(4)The involved in the mazes of impious idolatry, enthralled first
themselves, and then all under their authority, in bondage to
the errors of evil demons, while he at the same time originated
the profoundest peace throughout his dominions, and secured to
his subjects the privilege of celebrating without hindrance the
worship of God. In short, while his colleagues oppressed all men
by the most grievous exactions, and rendered their lives intolerable,
and even worse than death, Constantius alone governed his people
with a mild and tranquil sway, and exhibited towards them a truly
parental and fostering care. Numberless, indeed, are the other
virtues of this man, which are the theme of praise to all; of
these I will record one or two instances, as specimens of the
quality of those which I must pass by in silence, and then I will
proceed to the appointed order of my narrative.
CHAPTER XIV: How Constantius his Father,
being reproached with Poverty by Diocletian, filled his Treasury,
and afterwards restored the Money to those by whom it had been
contributed.
In consequence of the many reports in circulation respecting this
prince, describing his kindness and gentleness of character, and
the extraordinary elevation of his piety, alleging too, that by
reason of his extreme indulgence to his subjects, he had not even
a supply of money laid up in his treasury; the emperor who at
that time occupied the place of supreme power sent to reprehend
his neglect of the public weal, at the same time reproaching him
with poverty, and alleging in proof of the charge the empty state
of his treasury. On this he desired the messengers of the emperor
to remain with him awhile, and, calling together the wealthiest
of his subjects of all nations under his dominion, he informed
them that he was in want of money, and that this was the time
for them all to give a voluntary proof of their affection for
their prince.
As soon as they heard this (as though they had long been desirous
of an opportunity for showing the sincerity of their good will),
with zealous alacrity they filled the treasury with gold and silver
and other wealth; each eager to surpass the rest in the amount
of his contribution: and this they did with cheerful and joyous
countenances. And now Constantius desired the messengers of the
great emperor (1) personally to inspect his treasures, and directed
them to give a faithful report of what they had seen; adding,
that on the present occasion he had taken this money into his
own hands, but that it had long been kept for his use in the custody
of the owners, as securely as if under the charge of faithful
treasurers. The ambassadors were overwhelmed with astonishment
at what they had witnessed: and on their departure it is said
that the truly generous prince sent for the owners of the property,
and, after commending them severally for their obedience and true
loyalty, restored it all, and bade them return to their homes.
This one circumstance, then, conveys a proof of the generosity
of him whose character we are attempting to illustrate: another
will contain the clearest testimony to his piety.
CHAPTER XV: Of the Persecution raised
by his Colleagues.
By command of the supreme authorities of the empire, the governors
of the several provinces had set on foot a general persecution
of the godly. Indeed, it was from the imperial courts themselves
that the very first of the pious martyrs proceeded, who passed
through those conflicts for the faith, and most readily endured
both fire and sword, and the depths of the sea; every form of
death, in short, so that in a brief time all the royal palaces
were bereft of pious men. (1) The result was, that the authors
of this wickedness were entirely deprived of the protecting care
of God, since by their persecution of his worshipers they at the
same time silenced the prayers that were wont to be made on their
own behalf.
CHAPTER XVI: How Constantius, feigning
Idolatry, expelled those who consented to offer Sacrifice, but
retained in his Palace all who were willing to confess Christ.
On the other hand, Constantius conceived an expedient full of
sagacity, and did a thing which sounds paradoxical, but in fact
was most admirable.
He made a proposal to all the officers of his court, including
even those in the highest stations of authority, offering them
the following alternative: either that they should offer sacrifice
to demons, and thus be permitted to remain with him, and enjoy
their usual honors; or, in case of refusal, that they should be
shut out from all access to his person, and entirely disqualified
from acquaintance and association with him. Accordingly, when
they had individually made their choice, some one way and some
the other; and the choice of each had been ascertained, then this
admirable prince disclosed the secret meaning of his expedient,
and condemned the cowardice and selfishness of the one party,
while he highly commended the other for their conscientious devotion
to God. He declared, too, that those who had been false to their
God must be unworthy of the confidence of their prince; for how
was it possible that they should preserve their fidelity to him,
who had proved themselves faithless to a higher power? He determined,
therefore, that such persons should be removed altogether from
the imperial court, while, on the other hand, declaring that those
men who, in bearing witness for the truth, had proved themselves
to be worthy servants of God, would manifest the same fidelity
to their king, he en-trusted them with the guardianship of his
person and empire, saying that he was bound to treat such persons
with special regard as his nearest and most valued friends, and
to esteem them far more highly than the richest treasures.
CHAPTER XVII: Of his Christian Manner
of Life.
The father of Constantine, then, is said to have possessed such
a character as we have briefly described. And what kind of death
was vouchsafed to him in consequence of such devotion to God,
and how far he whom he honored made his lot to differ from that
of his colleagues in the empire, may be known to any one who will
give his attention to the circumstances of the case. For after
he had for a long time given many proofs of royal virtue, in acknowledging
the Supreme God alone, and condemning the polytheism of the ungodly,
and had fortified his household by the prayers of holy men, (1)
he passed the remainder of his life in remarkable repose and tranquillity,
in the enjoyment of what is counted blessedness, --neither molesting
others nor being molested ourselves.
Accordingly, during the whole course of his quiet and peaceful
reign, he dedicated his entire household, his children, his wife,
and domestic attendants, to the One Supreme God: so that the company
assembled within the walls of his palace differed in no respect
from a church of God; wherein were also to be found his ministers,
who offered continual supplications on behalf of their prince,
and this at a time when, with most,(2) it was not allowable to
have any dealings with the worshipers of God, even so far as to
exchange a word with them.
CHAPTER XVIII: That after the Abdication
of Diocletian and Maximian, Constantius became Chief Augustus,
and was blessed with a Numerous Offspring.
The immediate consequence of this conduct was a recompense from
the hand of God, insomuch that he came into the supreme authority
of the empire. For the older emperors, for some unknown reason,
resigned their power; and this sudden change took place in the
first year after their persecution of the churches. (1)
From that time Constantius alone received the honors of chief
Augustus, having been previously, indeed, distinguished by the
diadem of the imperial Caesars, (2) among whom he held the first
rank; but after his worth had been proved in this capacity, he
was invested with the highest dignity of the Roman empire, being
named chief Augustus of the four who were afterwards elected to
that honor. Moreover, he surpassed most of the emperors in regard
to the number of his family, having gathered around him a very
large circle of children both male and female. And, lastly, when
he had attained to a happy old age, and was about to pay the common
debt of nature, and exchange this life for another, God once more
manifested His power in a special manner on his behalf, by providing
that his eldest son Constantine should be present during his last
moments, and ready to receive the imperial power from his hands.
(3)
CHAPTER XIX: Of his Son Constantine,
who in his Youth accompanied Diocletian into Palestine.
The latter had been with his father's imperial colleagues, (1)
and had passed his life among them, as we have said, like God's
ancient prophet. And even in the very earliest period of his youth
he was judged by them to be worthy of the highest honor. An instance
of this we have ourselves seen, when he passed through Palestine
with the senior emperor, (2) at whose right hand he stood, and
commanded the admiration of all who beheld him by the indications
he gave even then of royal greatness. For no one was comparable
to him for grace and beauty of person, or height of stature; and
he so far surpassed his compeers in personal strength as to be
a terror to them. He was, however, even more conspicuous for the
excellence of his mental (3) qualities than for his superior physical
endowments; being gifted in the first place with a sound judgment,
(4) and having also reaped the advantages of a liberal education.
He was also distinguished in no ordinary degree both by natural
intelligence and divinely imparted wisdom.
CHAPTER XX: Flight of Constantine to
his Father because of the Plots of Diocletian. (1)
The emperors then in power, observing his manly and vigorous figure
and superior mind, were moved with feelings of jealousy and fear,
and thenceforward carefully watched for an opportunity of inflicting
some brand of disgrace on his character. But the young man, being
aware of their designs, the details of which, through the providence
of God, more than once came to him, sought safety in flight; (2)
in this respect again keeping up his resemblance to the great
prophet Moses. Indeed, in every sense God was his helper; and
he had before ordained that he should be present in readiness
to succeed his father.
CHAPTER XXI: Death of Constantius,
who leaves his Son Constantine Emperor. (1)
IMMEDIATELY, therefore, on his escape from the plots which had
been thus insidiously laid for him, he made his way with all haste
to his father, and arrived at length at the very time that he
was lying at the point of death. (2) As soon as Constantius saw
his son thus unexpectedly in his presence, he leaped from his
couch, embraced him tenderly, and, declaring that the only anxiety
which had troubled him in the prospect of death, namely, that
caused by the absence of his son, was now removed, he rendered
thanks to God, saying that he now thought death better than the
longest life, (3) and at once completed the arrangement of his
private affairs. Then, taking a final leave of the circle of sons
and daughters by whom he was surrounded, in his own palace, and
on the imperial couch, he bequeathed the empire, according to
the law of nature, (4) to his eldest son, and breathed his last.
CHAPTER XXII: How, after the Burial
of Constantius, Constantine was proclaimed Augustus by the Army.
Nor did the imperial throne remain long unoccupied: for Constantine
invested himself with his father's purple, and proceeded from
his father's palace, presenting to all a renewal, as it were,
in his own person, of his father's life and reign. He then conducted
the funeral procession in company with his father's friends, some
preceding, others following the train, and performed the last
offices for the pious deceased with an extraordinary degree of
magnificence, and all united in honoring this thrice blessed prince
with acclamations and praises, and while with one mind and voice,
they glorified the rule of the son as a living again of him who
was dead, they hastened at once to hail their new sovereign by
the titles of Imperial and Worshipful Augustus, with joyful shouts.
(1) Thus the memory of the deceased emperor received honor from
the praises bestowed upon his son, while the latter was pronounced
blessed in being the successor of such a father. All the nations
also under his dominion were filled with joy and inexpressible
gladness at not being even for a moment deprived of the benefits
of a well ordered government.
In the instance of the Emperor Constantius, God has made manifest
to our generation what the end of those is who in their lives
have honored and loved him.
CHAPTER XXIII: A Brief Notice of the
Destruction of the Tyrants.
With respect to the other princes, who made war against the churches
of God, I have not thought it fit in the present work to give
any account of their downfall, (1) nor to stain the memory of
the good by mentioning them in connection with those of an opposite
character. The knowledge of the facts themselves will of itself
suffice for the wholesome admonition of those who have witnessed
or heard of the evils which severally befell them.
CHAPTER XXIV: It was by the Will of
God that Constantine became possessed of the Empire.
Thus then the God of all, the Supreme Governor of the whole universe,
by his own will appointed Constantine, the descendant of so renowned
a parent, to be prince and sovereign: so that, while others have
been raised to this distinction by the election of their fellow-
men, he is the only one to whose elevation no mortal may boast
of having contributed.
CHAPTER XXV: Victories of Constantine
over the and the Britons.
As soon then as he was established on the throne, he began to
care for the interests of his paternal inheritance, and visited
with much considerate kindness all those provinces which had previously
been under his father's government. Some tribes of the barbarians
who dwelt on the banks of the Rhine, and the shores of the Western
ocean, having ventured to revolt, he reduced them all to obedience,
and brought them from their savage state to one of gentleness.
He contented himself with checking the inroads of others, and
drove from his dominions, like untamed and savage beasts, those
whom he perceived to be altogether incapable of the settled order
of civilized life. (1) Having disposed of these affairs to his
satisfaction, he directed his attention to other quarters of the
world, and first passed over to the British nations, (2) which
lie in the very bosom of the ocean. These he reduced to submission,
and then proceeded to consider the state of the remaining portions
of the empire, that he might be ready to tender his aid wherever
circumstances might require it.
CHAPTER XXVI: How he resolved to deliver
Rome from Maxentius.
While, therefore, he regarded the entire world as one immense
body, and perceived that the head of it all, the royal city of
the Roman empire, was bowed down by the weight of a tyrannous
oppression; at first he had left the task of liberation to those
who governed the other divisions of the empire, as being his superiors
in point of age. But when none of these proved able to afford
relief, and those who had attempted it had experienced a disastrous
termination of their enterprise, (1) he said that life was without
enjoyment to him as long as he saw the imperial city thus afflicted,
and prepared himself for the overthrowal of the tyranny.
CHAPTER XXVII: That after reflecting
on the Dawn fall of those who had worshiped Idols, he made Choice
of Christianity.
Being convinced, however, that he needed some more powerful aid
than his military forces could afford him, on account of the wicked
and magical enchantments which were so diligently practiced by
the tyrant, (1) he sought Divine assistance, deeming the possession
of arms and a numerous soldiery of secondary importance, but believing
the co-operating power of Deity invincible and not to be shaken.
He considered, therefore, on what God he might rely for protection
and assistance. While engaged in this enquiry, the thought occurred
to him, that, of the many emperors who had preceded him, those
who had rested their hopes in a multitude of gods, and served
them with sacrifices and offerings, had in the first place been
deceived by flattering predictions, and oracles which promised
them all prosperity, and at last had met with an unhappy end,
while not one of their gods had stood by to warn them of the impending
wrath of heaven; while one alone who had pursued an entirely opposite
course, who had condemned their error, and honored the one Supreme
God during his whole life, had formal I him to be the Saviour
and Protector of his empire, and the Giver of every good thing.
Reflecting on this, and well weighing the fact that they who had
trusted in many gods had also fallen by manifold forms of death,
without leaving behind them either family or offspring, stock,
name, or memorial among men: while the God of his father had given
to him, on the other hand, manifestations of his power and very
many tokens: and considering farther that those who had already
taken arms against the tyrant, and had marched to the battle-field
under the protection of a multitude of gods, had met with a dishonorable
end (for one of them (2) had shamefully retreated from the contest
without a blow, and the other, (3) being slain in the midst of
his own troops, became, as it were, the mere sport of death (4)
); reviewing, I say, all these considerations, he judged it to
be folly indeed to join in the idle worship of those who were
no gods, and, after such convincing evidence, to err from the
truth; and therefore felt it incumbent on him to honor his father's
God alone.
CHAPTER XXVIII: How, while he was praying,
God sent him a Vision of a Cross of Light in the Heavens at Mid-day,
with an Inscription admonishing him to conquer by that.
ACCORDINGLY he called on him with earnest prayer and supplications
that he would reveal to him who he was, and stretch forth his
right hand to help him in his present difficulties. And while
he was thus praying with fervent entreaty, a most marvelous sign
appeared to him from heaven, the account of which it might have
been hard to believe had it been related by any other person.
But since the victorious emperor himself long afterwards declared
it to the writer of this history, (1) when he was honored with
his acquaintance and society, and confirmed his statement by an
oath, who could hesitate to accredit the relation, especially
since the testimony of after- time has established its truth?
He said that about noon, when the day was already beginning to
decline, he saw with his own eyes the trophy of a cross of light
in the heavens, above the sun, and bearing the inscription, CONQUER
BY THIS. At this sight he himself was struck with amazement, and
his whole army also, which followed him on this expedition, and
witnessed the miracle. (2)
CHAPTER XXIX: How the Christ of God
appeared to him in his Sleep, and commanded him to use in his
Wars a Standard made in the Form of the Cross.
He said, moreover, that he doubted within himself what the import
of this apparition could be. And while he continued to ponder
and reason on its meaning, night suddenly came on; then in his
sleep the Christ of God appeared to him with the same sign which
he had seen in the heavens, and commanded him to make a likeness
of that sign which he had seen in the heavens, and to use it as
a safeguard in all engagements with his enemies.
CHAPTER XXX: The Making of the Standard
of the Cross.
AT dawn of day he arose, and communicated the marvel to his friends:
and then, calling together the workers in gold and precious stones,
he sat in the midst of them, and described to them the figure
of the sign he had seen, bidding them represent it in gold and
precious stones. And this representation I myself have had an
opportunity of seeing.
CHAPTER XXXI: A Description of the
Standard of the Cross, which the Romans now call the Labarum.
(1)
Now it was made in the following manner. A long spear, overlaid
with gold, formed the figure of the cross by means of a transverse
bar laid over it. On the top of the whole was fixed a wreath of
gold and precious stones; and within this, (2) the symbol of the
Saviour's name, two letters indicating the name of Christ by means
of its initial characters, the letter P being intersected by X
in its centre: (3) and these letters the emperor was in the habit
of wearing on his helmet at a later period. From the cross-bar
of the spear was suspended a cloth, (4) a royal piece, covered
with a profuse embroidery of most brilliant precious stones; and
which, being also richly interlaced with gold, presented an indescribable
degree of beauty to the beholder. This banner was of a square
form, and the upright staff, whose lower section was of great
length,(5) bore a golden half-length portrait (6) of the pious
emperor and his children on its upper part, beneath the trophy
of the cross, and immediately above the embroidered banner.
The emperor constantly made use of this sign of salvation as a
safeguard against every adverse and hostile power, and commanded
that others similar to it should be carried at the head of all
his armies.
CHAPTER XXXII: How Constantine received
Instruction, and read the Sacred Scriptures.
These things were done shortly afterwards. But at the time above
specified, being struck with amazement at the extraordinary vision,
and resolving to worship no other God save Him who had appeared
to him, he sent for those who were acquainted with the mysteries
of His doctrines, and enquired who that God was, and what was
intended by the sign of the vision he had seen. They affirmed
that He was God, the only begotten Son of the one and only God:
that the sign which had appeared was the symbol of immortality,
(1) and the trophy of that victory over death which He had gained
in time past when sojourning on earth. They taught him also the
causes of His advent, and explained to him the true account of
His incarnation. Thus he was instructed in these matters, and
was impressed with wonder at the divine manifestation which had
been presented to his sight. Comparing, therefore, the heavenly
vision with the interpretation given, he found his judgment confirmed;
and, in the persuasion that the knowledge of these things had
been imparted to him by Divine teaching, he determined thenceforth
to devote himself to the reading of the Inspired writings.
Moreover, he made the priests of God his counselors, and deemed
it incumbent on him to honor the God who had appeared to him with
all devotion. And after this, being fortified by well-grounded
hopes in Him, he hastened to quench the threatening fire of tyranny.
CHAPTER XXXIII: Of the Adulterous Conduct
of Maxentius at Rome. (1)
For the who had tyrannically possessed himself of the imperial
city, (2) had proceeded to great lengths in impiety and wickedness,
so as to venture without hesitation on every vile and impure action.
For example: he would separate women from their husbands, and
after a time send them back to them again, and these insults he
offered not to men of mean or obscure condition, but to those
who held the first places in the Roman senate. Moreover, though
he shamefully dishonored almost numberless free women, he was
unable to satisfy his ungoverned and intemperate desires. But
(3) when he assayed to corrupt Christian women also, he could
no longer secure success to his designs, since they chose rather
to submit their lives (4) to death than yield their persons to
be defiled by him.
CHAPTER XXXIV: How the Wife of a Prefect
slew herself for Chastity's Sake. (1)
Now a certain woman, wife of one of the senators who held the
authority of prefect, when she understood that those who ministered
to the tyrant in such matters were standing before her house (she
was a Christian), and knew that her husband through fear had bidden
them take her and lead her away, begged a short space of time
for arraying herself in her usual dress, and entered her chamber.
There, being left alone, she sheathed a sword in her own breast,
and immediately expired, leaving indeed her dead body to the procurers,
but declaring to all mankind, both to present and future generations,
by an act which spoke louder than any words, that the chastity
for which Christians are famed is the only thing which is invincible
and indestructible. Such was the conduct displayed by this woman.
CHAPTER XXXV: Massacre of the Roman
People by Maxentius.
All men, therefore, both people and magistrates, whether of high
or low degree, trembled through fear of him whose daring wickedness
was such as I have described, and were oppressed by his grievous
tyranny. Nay, though they submitted quietly, and endured this
bitter servitude, still there was no escape from the tyrant's
sanguinary cruelty. For at one time, on some trifling pretense,
he exposed the populace to be slaughtered by his own body-guard;
and countless multitudes of the Roman people were slain in the
very midst of the city by the lances and weapons, not of Scythians
or barbarians, but of their own fellow-citizens. And besides this,
it is impossible to calculate the number of senators whose blood
was shed with a view to the seizure of their respective estates,
for at different times and on various fictitious charges, multitudes
of them suffered death.
CHAPTER XXXVI: Magic Arts of Maxentius
against Constantine; and Famine at Rome.
BUT the crowning point of the tyrant's wickedness was his having
recourse to sorcery: sometimes for magic purposes ripping up women
with child, at other times searching into the bowels of new-born
infants. He slew lions also. and practiced certain horrid arts
for evoking demons, and averting the approaching war, hoping by
these means to get the victory. In short, it is impossible to
describe the manifold acts of oppression by which this tyrant
of Rome enslaved his subjects: so that by this time they were
reduced to the most extreme penury and want of necessary food,
a scarcity such as our contemporaries do not remember ever before
to have existed at Rome. (1)
CHAPTER XXXVII: Defeat of Maxentius's
Armies in Italy.
Constantine, however, filled with compassion on account of all
these miseries, began to arm himself with all warlike preparation
against the tyranny. Assuming therefore the Supreme God as his
patron, and invoking His Christ to be his preserver and aid, and
setting the victorious trophy, the salutary symbol, in front of
his soldiers and body- guard, he marched with his whole forces,
trying to obtain again for the Romans the freedom they had inherited
from their ancestors.
And whereas, Maxentius, trusting more in his magic arts than in
the affection of his subjects, dared not even advance outside
the city gates, (1) but had guarded every place and district and
city subject to his tyranny, with large bodies of soldiers, (2)
the emperor, confiding in the help of God, advanced against the
first and second and third divisions of the tyrant's forces, defeated
them all with ease at the first assault, (3) and made his way
into the very interior of Italy.
CHAPTER XXXVIII: Death of Maxentius
on the Bridge of the Tiber. (1)
And already he was approaching very near-Rome itself, when, to
save him from the necessity of fighting with all the Romans for
the tyrant's sake, God himself drew the tyrant, as it were by
secret cords, a long way outside the gates. (2) And now those
miracles recorded in Holy Writ, which God of old wrought against
the ungodly (discredited by most as fables, yet believed by the
faithful), did he in every deed confirm to all alike, believers
and unbelievers, who were eye-witnesses of the wonders. For as
once in the days of Moses and the Hebrew nation, who were worshipers
of God, "Pharaoh's chariots and his host hath he cast into
the sea and his chosen chariot-captains are drowned in the Red
Sea," (3) --so at this time Maxentius, and the soldiers and
guards (4) with him, "went down into the depths like stone,"
(5) when, in his flight before the divinely-aided forces of Constantine,
he essayed to cross the river which lay in his way, over which,
making a strong bridge of boats, he had framed an engine of destruction,
really against himself, but in the hope of ca-snaring thereby
him who was beloved by God. For his God stood by the one to protect
him, while the other, godless, (6) proved to be the miserable
contriver of these secret devices to his own ruin. So that one
might well say, "He hath made a pit, and digged it, and is
fallen into the ditch which he made. His mischief shall return
upon his own head, and his violence shall. come down upon his
own pate." (7) Thus, in the present instance, under divine
direction, the machine erected on the bridge, with the ambuscade
concealed therein, giving way unexpectedly before the appointed
time, the bridge began to sink, and the boats with the men in
them went bodily to the bottom. (8) And first the wretch himself,
then his armed attendants and guards, even as the sacred oracles
had before described, "sank as lead in the mighty waters."
(9) So that they who thus obtained victory from God might well,
if not in the same words, yet in fact in the same spirit as the
people of his great servant Moses, sing and speak as they did
concerning the impious tyrant of old: "Let us sing unto the
Lord, for he hath been glorified exceedingly: the horse and his
rider hath he thrown into the sea. He is become my helper and
my shield unto salvation." And again, "Who is like unto
thee, O Lord, among the gods? who is like thee, glorious in holiness,
marvelous in praises, doing wonders?" (10)
CHAPTER XXXIX: Constantine's Entry
into Rome.
HAVING then at this time sung these and suchlike praises to God,
the Ruler of all and the Author of victory, after the example
of his great servant Moses, Constantine entered the imperial city
in triumph. And here the whole body of the senate, and others
of rank and distinction in the city, freed as it were from the
restraint of a prison, along with the whole Roman populace, their
countenances expressive of the gladness of their hearts, received
him with acclamations and abounding joy; men, women, and children,
with countless multitudes of servants, greeting him as deliverer,
preserver, and benefactor, with incessant shouts. But he, being
possessed of inward piety toward God, was neither rendered arrogant
by these plaudits, nor uplifted by the praises he heard: (1) but,
being sensible that he had received help from God, he immediately
rendered a thanksgiving to him as the Author of his victory.
CHAPTER XL: Of the Statue of Constantine
holding a Cross, and its Inscription.
MOREOVER, by loud proclamation and monumental inscriptions he
made known to all men the salutary symbol, setting up this great
trophy of victory over his enemies in the midst of the imperial
city, and expressly causing it to be engraved in indelible characters,
that the salutary symbol was the safeguard of the Roman government
and of the entire empire. Accordingly, he immediately ordered
a lofty spear in the figure of a cross to be placed beneath the
hand of a statue representing himself, in the most frequented
part of Rome, and the following inscription to be engraved on
it in the Latin language: BY VIRTUE OF THIS SALUTARY SIGN, WHICH
IS THE TRUE TEST OF VALOR, I HAVE PRESERVED AND LIBERATED YOUR
CITY FROM THE YOKE OF TYRANNY. I HAVE ALSO SET AT LIBERTY THE
ROMAN SENATE AND PEOPLE, AND RESTORED THEM TO THEIR ANCIENT DISTINCTION
AND SPLENDOR. (1)
CHAPTER XLI: Rejoicings throughout
the Provinces; and Constantine's Acts of Grace.
Thus the pious emperor, glorying in the confession of the victorious
cross, proclaimed the Son of God to the Romans with great boldness
of testimony. And the inhabitants of the city, one and all, senate
and people, reviving, as it were, from the pressure of a bitter
and tyrannical domination, seemed to enjoy purer rays of light,
and to be born again into a fresh and new life. All the nations,
too, as far as the limit of the western ocean, being set free
from the calamities which had heretofore beset them, and gladdened
by joyous festivals, ceased not to praise him as the victorious,
the pious, the common benefactor: all, indeed, with one voice
and one mouth, declared that Constantine had appeared by the grace
of God as a general blessing to mankind. The imperial edict also
was everywhere published, whereby those who had been wrongfully
deprived of their estates were permitted again to enjoy their
own, while those who had unjustly suffered exile were recalled
to their homes. Moreover, he freed from imprisonment, and from
every kind of danger and fear, those who, by reason of the tyrant's
cruelty, had been subject to these sufferings.
CHAPTER XLII: The Honors conferred
upon Bishops, and the Building of Churches.
The emperor also personally inviting the society of God's ministers,
distinguished them with the highest possible respect and honor,
showing them favor in deed and word as persons consecrated to
the service of his God. Accordingly, they were admitted to his
table, though mean in their attire and outward appearance; yet
not so in his estimation, since he thought he saw not the man
as seen by the vulgar eye, but the God in him. He made them also
his companions in travel, believing that He whose servants they
were would thus help him. Besides this, he gave from his own private
resources costly benefactions to the churches of God, both enlarging
and heightening the sacred edifices, (1) and embellishing the
august sanctuaries (2) of the church with abundant offerings.
CHAPTER XLIII: Canstantine's Liberality
to the Poor.
He likewise distributed money largely to those who were in need,
and besides these showing himself philanthropist and benefactor
even to the heathen, who had no claim on him; (1) and even for
the beggars in the forum, miserable and shiftless, he provided,
not with money only, or necessary food, but also decent clothing.
But in the case of those who had once been prosperous, and had
experienced a reverse of circumstances, his aid was still more
lavishly bestowed. On such persons, in a truly royal spirit, he
conferred magnificent benefactions; giving grants of land to some,
and honoring others with various dignities. Orphans of the unfortunate
he cared for as a father, while he relieved the destitution of
widows, and cared for them with special solicitude. Nay, he even
gave virgins, left unprotected by their parents' death, in marriage
to wealthy men with whom he was personally acquainted. But this
he did after first bestowing on the brides such portions as it
was fitting they should bring to the communion of marriage. (2)
In short, as the sun, when he rises upon the earth, liberally
imparts his rays of light to all, so did Constantine, proceeding
at early dawn from the imperial palace, and rising as it were
with the heavenly luminary, impart the rays of his own beneficence
to all who came into his presence. It was scarcely possible to
be near him without receiving some benefit, nor did it ever happen
that any who had expected to obtain his assistance were disappointed
in their hope. (3)
CHAPTER XLIV: How he was present at
the Synods of Bishops.
SUCH, then, was his general character towards all. But he exercised
a peculiar care over the church of God: and whereas, in the several
provinces there were some who differed from each other in judgment,
he, like some general bishop constituted by God, convened synods
of his ministers. Nor did he disdain to be present and sit with
them in their assembly, but bore a share in their deliberations,
ministering to all that pertained to the peace of God. He took
his seat, too, in the midst of them, as an individual amongst
many, dismissing his guards and soldiers, and all whose duty it
was to defend his person; but protected by the fear of God, and
surrounded by the guardianship of his faithful friends. Those
whom he saw inclined to a sound judgment, and exhibiting a calm
and conciliatory temper, received his high approbation, for he
evidently delighted in a general harmony of sentiment; while he
regarded the unyielding wills aversion. (1)
CHAPTER XLV: His Forbearance with Unreasonable
Men.
MOREOVER he endured with patience some who were exasperated against
himself, directing them in mild and gentle terms to control themselves,
and not be turbulent. And some of these respected his admonitions,
and desisted; but as to those who proved incapable of sound judgment,
he left them entirely at the disposal of God, and never himself
desired harsh measures against any one. Hence it naturally happened
that the disaffected in Africa reached such a pitch of violence
as even to venture on overt acts of audacity; (1) some evil spirit,
as it seems probable, being jealous of the present great prosperity,
and impelling these men to atrocious deeds, that he might excite
the emperor's anger against them. He gained nothing, however,
by this malicious conduct; for the emperor laughed at these proceedings,
and declared their origin to be from the evil one; inasmuch as
these were not the actions of sober persons, but of lunatics or
demoniacs; who should be pitied rather than punished; since to
punish madmen is as great folly as to sympathize with their condition
is supreme philanthropy. (2)
CHAPTER XLVI: Victories aver the Barbarians.
THUS the emperor in all his actions honored God, the Controller
of all things, and exercised an unwearied (1) oversight over His
churches. And God requited him, by subduing all barbarous nations
under his feet, so that he was able everywhere to raise trophies
over his enemies: and He proclaimed him as conqueror to all mankind,
and made him a terror to his adversaries: not indeed that this
was his natural character, since he was rather the meekest, and
gentlest, and most benevolent of men.
CHAPTER XLVII: Death of Maximin, (1)
who had attempted a Conspiracy, and of Others whom Constantine
detected by Divine Revelation.
WHILE he was thus engaged, the second of those who had resigned
the throne, being detected in a treasonable conspiracy, suffered
a most ignominious death. He was the first whose pictures, statues,
and all similar marks of honor and distinction were everywhere
destroyed, on the ground of his crimes and impiety. After him
others also of the same family were discovered in the act of forming
secret plots against the emperor; all their intentions being miraculously
revealed by God through visions to His servant.
For he frequently vouchsafed to him manifestations of himself,
the Divine presence appearing to him in a most marvelous manner,
and according to him manifold intimations of future events. Indeed,
it is impossible to express in words the indescribable wonders
of Divine grace which God was pleased to vouchsafe to His servant.
Surrounded by these, he passed the rest of his life in security,
rejoicing in the affection of his subjects, rejoicing too because
he saw all beneath his government leading contented lives; but
above all delighted at the flourishing condition of the churches
of God.
CHAPTER XLVIII: Celebration of Canstantine's
Decennalia.
WHILE he was thus circumstanced, he completed the tenth year of
his reign. On this occasion he ordered the celebration of general
festivals, and offered prayers of thanksgiving to God, the King
of all, as sacrifices without flame or smoke. (1) And from this
employment he derived much pleasure: not so from the tidings he
received of the ravages committed in the Eastern provinces.
CHAPTER XLIX: How Licinius oppressed
the East.
FOR he was informed that in that quarter a certain savage beast
was besetting both the church of God and the other inhabitants
of the provinces, owing, as it were, to the efforts of the evil
spirit to produce effects quite contrary to the deeds of the pious
emperor: so that the Roman empire, divided into two parts, seemed
to all men to resemble night and day; since darkness overspread
the provinces of the East, while the brightest day illumined the
inhabitants of the other portion. And whereas the latter were
receiving manifold blessings at the hand of God, the sight of
these blessings proved intolerable to that envy which hates all
good, as well as to the tyrant who afflicted the other division
of the empire; and who, notwithstanding that his government was
prospering, and he had been honored by a marriage connection (1)
with so great an emperor as Constantine, yet cared not to follow
the steps of that pious prince, but strove rather to imitate the
evil purposes and practice of the impious; and chose to adopt
the course of those whose ignominious end he had seen with his
own eyes, rather than to maintain amicable relations with him
who was his superior. (2)
CHAPTER L: How Licinius attempted a
Conspiracy against Constantine.
ACCORDINGLY he engaged in an implacable war against his benefactor,
altogether regardless of the laws of friendship, the obligation
of oaths, the ties of kindred, and already existing treaties.
For the most benignant emperor had given him a proof of sincere
affection in bestowing on him the hand of his sister, thus granting
him the privilege of a place in family relationship and his own
ancient imperial descent, and investing him also with the rank
and dignity of his colleague in the empire. (1) But the other
took the very opposite course, employing himself in machinations
against his superior, and devising various means to repay his
benefactor with injuries. At first, pretending friendship, he
did all things by guile and treachery, expecting thus to succeed
in concealing his designs; but God enabled his servant to detect
the schemes thus devised in darkness. Being discovered, however,
in his first attempts, he had recourse to fresh frauds; at one
time pretending friendship, at another claiming the protection
of solemn treaties. Then suddenly violating every engagement,
and again beseeching pardon by embassies, yet after all shamefully
violating his word, he at last declared open war, and with desperate
infatuation resolved thenceforward to carry arms against God himself,
whose worshiper he knew the emperor to be.
CHAPTER LI: Intrigues of Licinius against
the Bishops, and his Prohibition of Synods.
AND at first he made secret enquiry respecting the ministers of
God subject to his dominion, who had never, indeed, in any respect
offended against his government, in order to bring false accusations
against them. And when he found no ground of accusation, and had
no real ground of objection against them, he next enacted a law,
to the effect that the bishops should never on any account hold
communication with each other, nor should any one of them absent
himself on a visit to a neighboring church; nor, lastly, should
the holding of synods, or councils for the consideration of affairs
of common interest, (1) be permitted. Now this was clearly a pretext
for displaying his malice against us. For we were compelled either
to violate the law, and thus be amenable to punishment, or else,
by compliance with its injunctions, to nullify the statutes of
the Church; inasmuch as it is impossible to bring important questions
to a satisfactory adjustment, except by means of synods. In other
cases also this God-hater, being determined to act contrary to
the God-loving prince, enacted such things. For whereas the one
assembled the priests of God in order to honor them, and to promote
peace and unity of judgment; the other, whose object it was to
destroy everything that was good, used all his endeavors to destroy
the general harmony.
CHAPTER LII: Banishment of the Christians,
and Confiscation of their Property.
AND whereas Constantine, the friend of God, had granted to His
worshipers freedom of access to the imperial palaces; this enemy
of God, in a spirit the very reverse of this, expelled thence
all Christians subject to his authority. He banished those who
had proved themselves his most faithful and devoted servants,
and compelled others, on whom he had himself conferred honor and
distinction as a reward for their former eminent services, to
the performance of menial offices as slaves to others; and at
length, being bent on seizing the property of all as a windfall
for himself, he even threatened with death those who professed
the Saviour's name. Moreover being himself of a nature hopelessly
debased by sensuality, and degraded by the continual practice
of adultery and other shameless vices, he assumed his own worthless
character as a specimen of human nature generally, and denied
that the virtue of chastity and continence existed among men.
CHAPTER LIII: Edict that Women should
not meet with the Men in the Churches.
ACCORDINGLY he passed a second law, which enjoined that men should
not appear in company with women in the houses of prayer, and
forbade women to attend the sacred schools of virtue, or to receive
instruction from the bishops, directing the appointment of women
to be teachers of their own sex. These regulations being received
with general ridicule, he devised other, means for effecting the
ruin of the churches. He ordered that the usual congregations
of the people should be held in the open country outside the gates,
alleging that the open air without the city was far more suitable
for a multitude than the houses of prayer within the walls.
CHAPTER LIV: That those who refuse
to sacrifice are to be dismissed from Military Service, and those
in Prison not to be fed.
FAILING, however, to obtain obedience in this respect also, at
length he threw off the mask, and gave orders that those who held
military commissions in the several cities of the empire should
be deprived of their respective commands, in case of their refusal
to offer sacrifices to the demons. Accordingly the forces of the
authorities in every province suffered the loss of those who worshiped
God; and he too who had decreed this order suffered loss, in that
he thus deprived himself of the prayers of pious men. And why
should I still further mention how he directed that no one should
obey the dictates of common humanity by distributing food to those
who were pining in prisons, or should even pity the captives who
perished with hunger; in short, that no one should perform a virtuous
action, and that those whose natural feelings impelled them to
sympathize with their fellow-creatures should be prohibited from
doing them a single kindness? Truly this was the most utterly
shameless and scandalous of all laws, and one which surpassed
the worst depravity of human nature: a law which inflicted on
those who showed mercy the same penalties as on those who were
the objects of their compassion, and visited the exercise of mere
humanity with the severest punishments. (1)
CHAPTER LV: The Lawless Conduct and
Covetousness of Licinius.
Such were the ordinances of Licinius. But why should I enumerate
his innovations respecting marriage, or those concerning the dying,
whereby he presumed to abrogate the ancient and wisely established
laws of the Romans, and to introduce certain barbarous and cruel
institutions in their stead, inventing a thousand pretenses for
oppressing his subjects? Hence it was that he devised a new method
of measuring land, by which he reckoned the smallest portion at
more than its actual dimensions, from an insatiable desire of
acquisition. Hence too he registered the names of country residents
who were now no more, and had long been numbered with the dead,
procuring to himself by this expedient a shameful gain. His meanness
was unlimited and his rapacity insatiable. So that when he had
filled all his treasuries with gold, and silver, and boundless
wealth, he bitterly bewailed his poverty, and suffered as it were
the torments of Tantalus. But why should I mention how many innocent
persons he punished with exile; how much property he confiscated;
how many men of noble birth and estimable character he imprisoned,
whose wives he handed over to be basely insulted by his profligate
slaves, and to how many married women and virgins he himself offered
violence, though already feeling the infirmities of age? I need
not enlarge on these subjects, since the enormity of his last
actions causes the former to appear trifling and of little moment.
(1)
CHAPTER LVI: At length he undertakes
to raise a Persecution.
FOR the final efforts of his fury appeared in his open hostility
to the churches, and he directed his attacks against the bishops
themselves, whom he regarded as his worst adversaries, bearing
special enmity to those men whom the great and pious emperor treated
as his friends. Accordingly he spent on us the utmost of his fury,
and, being transported beyond the bounds of reason, he paused
not to reflect on the example of those who had persecuted the
Christians before him, nor of those whom he himself had been raised
up to punish and destroy for their impious deeds: nor did he heed
the facts of which he had been himself a witness, though he had
seen with his own eyes the chief originator of these our calamities
(whoever he was), smitten by the stroke of the Divine scourge.
CHAPTER LVII: That Maximian, (1) brought
Low by a Fistulous Ulcer with Worms, issued an Edict in Favor
of the Christians.
FOR whereas this man had commenced the attack on the churches,
and had been the first to pollute his soul with the blood of just
and godly men, a judgment from God overtook him, which at first
affected his body, but eventually extended itself to his soul.
For suddenly an abscess appeared in the secret parts of his person,
followed by a deeply seated fistulous ulcer; and these diseases
fastened with incurable virulence on the intestines, which swarmed
with a vast multitude of worms, and emitted a pestilential odor.
Besides, his entire person had become loaded, through gluttonous
excess, with an enormous quantity of fat, and this, being now
in a putrescent state, is said to have presented to all who approached
him an intolerable and dreadful spectacle. Having, therefore,
to struggle against such sufferings, at length, though late, he
came to a realization of his past crimes against the Church; and,
confessing his sins before God, he put a stop to the persecution
of the Christians, and hastened to issue imperial edicts and rescripts
for the rebuilding of their churches, at the same time enjoining
them to perform their customary worship, and to offer up prayers
on his behalf. (2)
CHAPTER LVIII: That Maximin, who had
persecuted the Christians, was compelled to fly, and conceal himself
in the Disguise of a Slave.
SUCH was the punishment which he underwent who had commenced the
persecution. He, (1) however, of whom we are now speaking, who
had been a witness of these things, and known them by his own
actual experience, all at once banished the remembrance of them
from his mind, and reflected neither on the punishment of the
first, nor the divine judgment which had been executed on the
second persecutor. (2) The latter had indeed endeavored to outstrip
his predecessor in the career of crime, and prided himself on
the invention of new tortures for us. Fire nor sword, nor piercing
with nails, nor yet wild beasts or the depths of the sea sufficed
him. In addition to all these, he discovered a new mode of punishment,
and issued an edict directing that their eyesight should be destroyed.
So that numbers, not of men only, but of women and children, after
being deprived of the sight of their eyes, and the use of the
joints of their feet, by mutilation or cauterization, were consigned
in this condition to the painful labor of the mines. Hence it
was that this tyrant also was overtaken not long after by the
righteous judgment of God, at a time when, confiding in the aid
of the demons whom he worshiped as gods, and relying on the countless
multitudes of his troops, he had ventured to engage in battle.
For, feeling himself on that occasion destitute of all hope in
God, he threw from him the imperial dress which so ill became
him, hid himself with unmanly timidity in the crowd around him,
and sought safety in flight. (3)
He afterwards lurked about the fields and villages in the habit
of a slave, hoping he should thus be effectually concealed. He
had not, however, eluded the mighty and all- searching eye of
God: for even while he was expecting to pass the residue of his
days in security, he fell prostrate, smitten by God's fiery dart,
and his whole body consumed by the stroke of Divine vengeance;
so that all trace of the original lineaments of his person was
lost, and nothing remained to him but dry bones and a skeleton-
like appearance.
CHAPTER LIX: That Maximin, blinded
by Disease, issued an Edict in Favor of the Christians.
AND still the stroke of God continued heavy upon him, so that
his eyes protruded and fell from their sockets, leaving him quite
blind: and thus he suffered, by a most righteous retribution,
the very same punishment which he had been the first to devise
for the martyrs of God. At length, however, surviving even these
sufferings, he too implored pardon of the God of the Christians,
and confessed his impious fighting against God: he too recanted,
as the former persecutor had done; and by laws and ordinances
explicitly acknowledged his error in worshiping those whom he
had accounted gods, declaring that he now knew, by positive experience,
that the God of the Christians was the only true God. These were
facts which Licinius had not merely received on the testimony
of others, but of which he had himself had personal knowledge:
and yet, as though his understanding had been obscured by some
dark cloud of error, persisted in the same evil course.
BOOK II.
CHAPTER I: Secret Persecution by Licinius,
who causes Same Bishops to be put to Death at Amasia of Pontus.
In this manner, he of whom we have spoken continued to rush headlong
towards that destruction which awaits the enemies of God; and
once more, with a fatal emulation of their example whose ruin
he had himself witnessed as the consequence of their impious conduct,
he re-kindled the persecution of the Christians, like a long-
extinguished fire, and fanned the unhallowed flame to a fiercer
height than any who had gone before him.
At first, indeed, though breathing fury and threatenings against
God, like some savage beast of prey, or some crooked and wriggling
serpent, he dared not, from fear of Constantine, openly level
his attacks against the churches of God subject to his dominion;
but dissembled the virulence of his malice, and endeavored by
secret and limited measures to compass the death of the bishops,
the most eminent of whom he found means to remove, through charges
laid against them by the governors of the several provinces. And
the manner in which they suffered had in it something strange,
and hitherto unheard of. At all events, the barbarities perpetrated
at Amasia of Pontus surpassed every known excess of cruelty.
CHAPTER II: Demolition of Churches,
and Butchery of the Bishops.
For in that city some of the churches, for the second time since
the commencement of the persecutions, were leveled with the ground,
and others were closed by the governors of the several districts,
in order to prevent any who frequented them from assembling together,
or rendering due worship to God. For he by whose orders these
outrages were committed was too conscious of his own crimes to
expect that these services were performed with any view to his
benefit, and was convinced that all we did, and all our endeavors
to obtain the favor of God, were on Constantine's behalf. These
servile governors (1) then, feeling assured that such a course
would be pleasing to the impious tyrant, subjected the most distinguished
prelates of the churches to capital punishment. Accordingly, men
who had been guilty of no crime were led away, without cause (2)
punished like murderers: and some suffered a new kind of death,
having their bodies cut piecemeal; and, after this cruel punishment,
more horrible than any named in tragedy, being cast, as a food
to fishes, into the depths of the sea. The result of these horrors
was again, as before, the flight of pious men, and once more the
fields and deserts received the worshipers of God. The tyrant,
having thus far succeeded in his object, he farther determined
to raise a general persecution of the Christians: (3) and he would
have accomplished his purpose, nor could anything have hindered
him from carrying his resolution into effect, had not he who defends
his own anticipated the coming evil, and by his special guidance
conducted his servant Constantine to this part of the empire,
causing him to shine forth as a brilliant light in the midst of
the darkness and gloomy night.
CHAPTER III: How Constantine was stirred
in Behalf of the Christians thus in Danger of Persecution.
He perceiving the evils of which he had heard to be no longer
tolerable, took wise counsel, and tempering the natural clemency
of his character with a certain measure of severity, hastened
to succor those who were thus grievously oppressed. For he judged
that it would rightly be deemed a pious and holy task to secure,
by the removal of an individual, the safety of the greater part
of the human race. He judged too, that if he listened to the dictates
of clemency only, and bestowed his pity on one utterly unworthy
of it, this would, on the one hand, confer no real benefit on
a man whom nothing would induce to abandon his evil practices,
and whose fury against his subjects would only be likely to increase;
(1) while, on the other hand, those who suffered from his oppression
would thus be forever deprived of all hope of deliverance.
Influenced by these reflections, the emperor resolved without
farther delay to extend a protecting hand to those who had fallen
into such an extremity of distress. He accordingly made the usual
warlike preparations, and assembled his whole forces, both of
horse and foot. But before them all was carried the standard which
I have before described, as the symbol of his full confidence
in God.
CHAPTER IV: That Constantine prepared
himself for the War by Prayer: Licinius by the Practice of Divination.
He took with him also the priests of God, feeling well assured
that now, if ever, he stood in need of the efficacy of prayer,
and thinking it right that they should constantly be near and
about his person, as most trusty guardians of the soul.
Now, as soon as the tyrant understood that Constantine's victories
over his enemies were secured to him by no other means than the
co-operation of God, and that the persons above alluded to were
continually with him and about his person; and besides this, that
the symbol of the salutary passion preceded both the emperor himself
and his whole army; he regarded these precautions with ridicule
(as might be expected), at the same time mocking and reviling
the emperor with blasphemous words.
On the other hand, he gathered round himself Egyptian diviners
and soothsayers, with sorcerers and enchanters, and the priests
and prophets of those whom he imagined to be gods. He then, after
offering the sacrifices which he thought the occasion demanded,
enquired how far he might reckon on a successful termination of
the war. They replied with one voice, that he would unquestionably
be victorious over his enemies, and triumphant in the war: and
the oracles everywhere held out to him the same prospect in copious
and elegant verses. The soothsayers certified him of favorable
omens from the flight of birds; the priests (1) declared the same
to be indicated by the motion of the entrails of their victims.
Elevated, therefore, by these fallacious assurances, he boldly
advanced at the head of his army, and prepared for battle.
CHAPTER V: What Licinius, while sacrificing
in a Grove, said concerning Idols, and concerning Christ.
And when he was now ready to engage, he desired the most approved
of his body-guard (1) and his most valued friends to meet him
in one of the places which they consider sacred. It was a well-watered
and shady grove, and in it were several marble statues of those
whom he accounted to be gods. After lighting tapers and performing
the usual sacrifices in honor of these, he is said to have delivered
the following speech:
"Friends and fellow-soldiers! These are our country's gods,
and these we honor with a worship derived from our remotest ancestors.
But he who leads the army now opposed to us has proved false to
the religion of his forefathers, and adopted atheistic sentiments,
honoring in his infatuation some strange and unheard-of Deity,
with whose despicable standard he now disgraces his army, and
confiding in whose aid he has taken up arms, and is now advancing,
not so much against us as against those very gods whom he has
forsaken. However, the present occasion shall prove which of us
is mistaken in his judgment, and shall decide between our gods
and those whom our adversaries profess to honor. For either it
will declare the victory to be ours, and so most justly evince
that our gods are the true saviours and helpers; or else, if this
God of Constantine's, who comes we know not whence, shall prove
superior to our deities (who are many, and in point of numbers,
at least, have the advantage), let no one henceforth doubt which
god he ought to worship, but attach himself at once to the superior
power, and ascribe to him the honors of the victory. Suppose,
then, this strange God, whom we now regard with ridicule, should
really prove victorious; then indeed we must acknowledge and give
him honor, and so bid a long farewell to those for whom we light
our tapers in vain. But if our own gods triumph (as they undoubtedly
will), then, as soon as we have secured the present victory, let
us prosecute the war without delay against these despisers of
the gods."
Such were the words he addressed to those then present, as reported
not long after to the writer of this history by some who heard
them spoken. (2) And as soon as he had concluded his speech, he
gave orders to his forces to commence the attack.
CHAPTER VI: An Apparition seen in the
Cities subject to Licinius, as of Constantine's Troops passing
through them.
WHILE these things were taking place a supernatural appearance
is said to have been observed in the cities subject to the tyrant's
rule. Different detachments of Constantine's army seemed to present
themselves to the view, marching at noonday through these cities,
as though they had obtained the victory. In reality, not a single
soldier was anywhere present at the time, and yet this appearance
was seen through the agency of a divine and superior power, and
foreshadowed what was shortly coming to pass. For as soon as the
armies were ready to engage, he who had broken through the ties
of friendly alliance (1) was the first to commence the battle;
on which Constantine, calling on the name of "God the Supreme
Saviour," and giving this as the watchword to his soldiers,
overcame him in this first conflict: and not long after in a second
battle he gained a still more important and decisive victory,
the salutary trophy preceding the ranks of his army.
CHAPTER VII: That Victory everywhere
followed the Presence of the Standard of the Cross in Battle.
Indeed, wherever this appeared, the enemy soon fled before his
victorious troops. And the emperor perceiving this, whenever he
saw any part of his forces hard pressed, gave orders that the
salutary trophy should be moved in that direction, like some triumphant
charm (1) against disasters: at which the combatants were divinely
inspired, as it were, with fresh strength and courage, and immediate
victory was the result.
CHAPTER VIII: That Fifty Men were selected
to carry the Cross.
ACCORDINGLY, he selected those of his bodyguard who were most
distinguished for personal strength, valor, and piety, and intrusted
them with the sole care and defense of the standard. There were
thus no less than fifty men whose only duty was to surround and
vigilantly defend the standard, which they carried each in turn
on their shoulders. These circumstances were related to the writer
of this narrative by the emperor himself in his leisure moments,
long after the occurrence of the events: and he added another
incident well worthy of being recorded.
CHAPTER IX: That One of the Cross-bearers,
who fled from his Post, was slain: while Another, who faithfully
stood his Ground, was preserved.
FOR he said that once, during the very heat of an engagement,
a sudden tumult and panic attacked his army, which threw the soldier
who then bore the standard into an agony of fear, so that he handed
it over to another, in order to secure his own escape from the
battle. As soon, however, as his comrade had received it, and
he had withdrawn, and resigned all charge of the standard, he
was struck in the belly by a dart, which took his life. Thus he
paid the penalty of his cowardice and unfaithfulness, and lay
dead on the spot: but the other, who had taken his place as the
bearer of the salutary standard, found it to be the safeguard
of his life. For though he was assailed by a continual shower
of darts, the bearer remained unhurt, the staff of the standard
receiving every weapon. It was indeed a truly marvelous circumstance,
that the enemies' darts all fell within and remained in the slender
circumference of this spear, and thus saved the standard-bearer
from death; so that none of those engaged in this service ever
received a wound.
This story is none of mine, but for this, (1) too, I am indebted
to the emperor's own authority, who related it in my hearing along
with other matters. And now, having thus through the power of
God secured these first victories, he put his forces in motion
and continued his onward march.
CHAPTER X: Furious Battles, and Constantine's
Victories.
The van, however, of the enemy, unable to resist the emperor's
first assault, threw down their arms, and prostrated themselves
at his feet. All these he spared, rejoicing to save human life.
But there were others who still continued in arms, and engaged
in battle. These the emperor endeavored to conciliate by friendly
overtures, but when these were not accepted he ordered his army
to commence the attack. On this they immediately turned and betook
themselves to flight; and some were overtaken and slain according
to the laws of war, while others fell on each other in the confusion
of their flight, and perished by the swords of their comrades.
CHAPTER XI: Flight, and Magic Arts
of Licinius.
In these circumstances their commander, finding himself bereft
of the aid of his followers, (1) having lost his lately numerous
array, both of regular and allied forces, having proved, too,
by experience, how vain his confidence had been in those whom
he thought to be gods, ignominiously took to flight, by which
indeed he effected his escape, and secured his personal safety,
for the pious emperor had forbidden his soldiers to follow him
too closely, (2) and thus allowed him an opportunity for escape.
And this he did in the hope that he might hereafter, on conviction
of the desperate state of his affairs, be induced to abandon his
insane and presumptuous ambition, and return to sounder reason.
So Constantine, in his excessive humanity, thought and was willing
patiently to bear past injuries, and extend his forgiveness to
one who so ill deserved it; but Licinius, far from renouncing
his evil practices, still added crime to crime, and ventured on
more daring atrocities than ever. Nay, once more tampering with
the detestable arts of magic, he again was presumptuous: so that
it might well be said of him, as it was of the Egyptian tyrant
of old, that God had hardened his heart. (3)
CHAPTER XII: How Constantine, after
praying in his Tabernacle, obtained the Victory.
But while Licinius, giving himself up to these impieties, rushed
blindly towards the gulf of destruction, the emperor on the other
hand, when he saw that he must meet his enemies in a second battle,
devoted the intervening time to his Saviour. He pitched the tabernacle
of the cross (1) outside and at a distance from his camp, and
there passed his time in a pure and holy manner, offering up prayers
to God; following thus the example of his ancient prophet, of
whom the sacred oracles testify, that he pitched the tabernacle
without the camp. (2) He was attended only by a few, whose faith
and pious devotion he highly esteemed. And this custom he continued
to observe whenever he meditated an engagement with the enemy.
For he was deliberate in his measures, the better to insure safety,
and desired in everything to be directed by divine counsel. And
making earnest supplications to God, he was always honored after
a little with a manifestation of his presence. And then, as if
moved by a divine impulse, he would rush from the tabernacle,
and suddenly give orders to his army to move at once without delay,
and on the instant to draw their swords. On this they would immediately
commence the attack, fight vigorously, so as with incredible celerity
to secure the victory, and raise trophies of victory over their
enemies.
CHAPTER XIII: His Humane Treatment
of Prisoners.
Thus the emperor and his army had long been accustomed to act,
whenever there was a prospect of an engagement; for his God was
ever present to his thoughts, and he desired to do everything
according to his will, and conscientiously to avoid any wanton
sacrifice of human life. He was anxious thus for the preservation
not only of his own subjects, but even of his enemies. Accordingly
he directed his victorious troops to spare the lives of their
prisoners, admonishing them, as human beings, not to forget the
claims of their common nature. And whenever he saw the passions
of his soldiery excited beyond control, he repressed their fury
by a largess of money, rewarding every man who saved the life
of an enemy with a certain weight of gold. And the emperor's own
sagacity led him to discover this inducement to spare human life,
so that great numbers even of the barbarians were thus saved,
and owed their lives to the emperor's gold.
CHAPTER XIV: A Farther Mention of his
Prayers in the Tabernacle.
Now these, and a thousand such acts as these, were familiarly
and habitually done by the emperor. And on the present occasion
he retired, as his custom was before battle, to the privacy of
his tabernacle, and there employed his time in prayer to God.
Meanwhile he strictly abstained from anything like ease, or luxurious
living, and disciplined himself by fasting and bodily mortification,
imploring the favor of God by supplication and prayer, that he
might obtain his concurrence and aid, and be ready to execute
whatever he might be pleased to suggest to his thoughts. In short,
he exercised a vigilant care over all alike, and interceded with
God as much for the safety of his enemies as for that of his own
subjects.
CHAPTER XV: Treacherous Friendship,
and Idolatrous Practices of Licinius.
And inasmuch as he who had lately fled before him now dissembled
his real sentiments, and again petitioned for a renewal of friendship
and alliance, the emperor thought fit, on certain conditions,
to grant his request, (1) in the hope that such a measure might
be expedient, and generally advantageous to the community. Licinius,
however, while he pretended a ready submission to the terms prescribed,
and attested his sincerity by oaths, at this very time was secretly
engaged in collecting a military force, and again meditated war
and strife, inviting even the barbarians to join his standard,
(2) and he began also to look about him for other gods, having
been deceived by those in whom he had hitherto trusted. And, without
bestowing a thought on what he had himself publicly spoken on
the subject of false deities, or choosing to acknowledge that
God who had fought on the side of Constantine, he made himself
ridiculous by seeking for a multitude of new gods.
CHAPTER XVI: How Licinius counseled
his Soldiers not to attack the Standard of the Cross.
Having now learned by experience the Divine and mysterious power
which resided in the salutary trophy, by means of which Constantine's
army had become habituated to victory, he admonished his soldiers
never to direct their attack against this standard, nor even incautiously
to allow their eyes to rest upon it; assuring them that it possessed
a terrible power, and was especially hostile to him; so that they
would do well carefully to avoid any collision with it. And now,
having given these directions, he prepared for a decisive conflict
with him whose humanity prompted him still to hesitate, and to
postpone the fate which he foresaw awaited his adversary. The
enemy, however, confident in the aid of a multitude of gods, advanced
to the attack with a powerful array of military force, preceded
by certain images of the dead, and lifeless statues, as their
defense. On the other side, the emperor, secure in the armor of
godliness, opposed to the numbers of the enemy the salutary and
life-giving sign, as at once a terror to the foe, and a protection
from every harm. And for a while he paused, and preserved at first
the attitude of forbearance, from respect to the treaty of peace
to which he had given his sanction, that he might not be the first
to commence the contest.
CHAPTER XVII: Constantine's Victory.
But as soon as he perceived that his adversaries persisted in
their resolution, and were already drawing their swords, he gave
free scope to his indignation, and by a single charge (1) overthrew
in a moment the entire body of the enemy, thus triumphing at once
over them and their gods.
CHAPTER XVIII: Death of Licinius, and
Celebration of the Event.
He then proceeded to deal with this adversary of God and his followers
according to the laws of war, and consign them to fitting punishment.
Accordingly the tyrant himself, and they whose counsels had supported
him in his impiety, were together subjected to the just punishment
of death. After this, those who had so lately been deceived by
their vain confidence in false deities, acknowledged with unfeigned
sincerity the God of Constantine, and openly professed their belief
in him as the true and only God.
CHAPTER XIX: Rejoicings and Festivities.
And now, the impious being thus removed, the sun once more shone
brightly after the gloomy cloud of tyrannic power. Each separate
portion of the Roman dominion became blended with the rest; the
Eastern nations united with those of the West, and the whole body
of the Roman empire was graced as it were by its head in the person
of a single and supreme ruler, whose sole authority pervaded the
whole. Now too the bright rays of the light of godliness gladdened
the days of those who had heretofore been sitting in darkness
and the shadow of death. Past sorrows were no more remembered,
for all united in celebrating the praises of the victorious prince,
and avowed their recognition of his preserver as the only true
God. Thus he whose character shone with all the virtues of piety,
the emperor Victor, for he had himself adopted this name as a
most fitting appellation to express the victory which God had
granted him over all who hated or opposed him, (1) assumed the
dominion of the East, and thus singly governed the Roman empire,
re-united, as in former times, under one head. Thus, as he was
the first to proclaim to all the sole sovereignty of God, so he
himself, as sole sovereign of the Roman world, extended his authority
over the whole human race. Every apprehension of those evils under
the pressure of which all had suffered was now removed; men whose
heads had drooped in sorrow now regarded each other with smiling
countenances, and looks expressive of their inward joy. With processions
and hymns of praise they first of all, as they were told, ascribed
the supreme sovereignty to God, as in truth the King of kings;
and then with continued acclamations rendered honor to the victorious
emperor, and the Caesars, his most discreet and pious sons. The
former afflictions were forgotten, and all past impieties forgiven:
while with the enjoyment of present happiness was mingled the
expectation of continued blessings in the future.
CHAPTER XX: Constantine's Enactments
in Favor of the Confessors.
MOREOVER, the emperor's edicts, permeated with his humane spirit,
were published among us also, as they had been among the inhabitants
of the other division of the empire; and his laws, which breathed
a spirit of piety toward God, gave promise of manifold blessings,
since they secured many advantages to his provincial subjects
in every nation, and at the same time prescribed measures suited
to the exigencies of the churches of God. For first of all they
recalled those who, in consequence of their refusal to join in
idol worship, had been driven to exile, or ejected from their
homes by the governors of their respective provinces. In the next
place, they relieved from their burdens those who for the same
reason had been adjudged to serve in the civil courts, and ordained
restitution to be made to any who had been deprived of property.
They too, who in the time of trial had signalized themselves by
fortitude of soul in the cause of God, and had therefore been
condemned to the painful labor of the mines, or consigned to the
solitude of islands, or compelled to toil in the public works,
all received an immediate release from these burdens; while others,
whose religious constancy had cost them the forfeiture of their
military rank, were vindicated by the emperor's generosity from
this dishonor: for he granted them the alternative either of resuming
their rank, and enjoying their former privileges, or, in the event
of their preferring a more settled life, of perpetual exemption
from all service. Lastly, all who had been compelled by way of
disgrace and insult to serve in the employments of women, (1)
he likewise freed with the rest.
CHAPTER XXI: His Laws concerning Martyrs,
and concerning Ecclesiastical Property.
Such were the benefits secured by the emperor's written mandates
to the persons of those who had thus suffered for the faith, d
his laws made ample provision for their property also.
With regard to those holy martyrs of God who had laid down their
lives in the confession of His name, he directed that their estates
should be enjoyed by their nearest kindred; and, in default of
any of these, that the right of inheritance should be vested in
the churches. Farther, whatever property had been consigned to
other parties from the treasury, whether in the way of sale or
gift, together with that retained in the treasury itself, the
generous mandate of the emperor directed should be restored to
the original owners. Such benefits did his bounty, thus widely
diffused, confer on the Church of God.
CHAPTER XXII: How he won the Favor
of the People.
But his munificence bestowed still further and more numerous favors
on the heathen peoples and the other nations of his empire. So
that the inhabitants of our [Eastern] regions, who had heard of
the privileges experienced in the opposite portion of the empire,
and had blessed the fortunate recipients of them, and longed for
the enjoyment of a similar lot for themselves, now with one consent
proclaimed their own happiness, when they saw themselves in possession
of all these blessings; and confessed that the appearance of such
a monarch to the human race was indeed a marvelous event, and
such as the world's history had never yet recorded. Such were
their sentiments.
CHAPTER XXIII: That he declared God
to be the Author of his Prosperity: and concerning his Rescripts.
AND now that, through the powerful aid of God his Saviour, all
nations owned their subjection to the emperor's authority, he
openly proclaimed to all the name of Him to whose bounty he owed
all his blessings, and declared that He, and not himself, was
the author of his past victories. This declaration, written both
in the Latin and Greek languages, he caused to be transmitted
through every province of the empire. Now the excellence of his
style of expression (1) may be known from a perusal of his letters
themselves which were two in number; one addressed to the churches
of God; the other to the heathen population in the several cities
of the empire. The latter of these I think it well to insert here
as connected with my present subject, in order on the one hand
that a copy of this document may be recorded as matter of history,
and thus preserved to posterity, and on the other that it may
serve to confirm the truth of my present narrative. It is taken
from an authentic copy of the imperial statute in my own possession
and the signature in the emperor's own handwriting attaches as
it were the impress of truth to the statement I have made.
CHAPTER XXIV: Law of Constantine respecting
Piety towards God, and the Christian Religion. (1)
"VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS to the inhabitants
of the province of Palestine.
"To all who entertain just and sound sentiments respecting
the character of the Supreme Being, it has long been most clearly
evident, and beyond the possibility of doubt, how vast a difference
there has ever been between those who maintain a careful observance
of the hallowed duties of the Christian religion, and those who
treat this religion with hostility or contempt. But at this present
time, we may see by stilt more manifest proofs, and still more
decisive instances, both how unreasonable it were to question
this truth, and how mighty is the power of the Supreme God: since
it appears that they who faithfully observe His holy laws, and
shrink from the transgression of His commandments, are rewarded
with abundant blessings, and are endued with well- grounded hope
as well as ample power for the accomplishment of their undertakings.
On the other hand, they who have cherished impious sentiments
have experienced results corresponding to their evil choice. For
how is it to be expected that any blessing would be obtained by
one who neither desired to acknowledge nor duly to worship that
God who is the source of all blessing? Indeed, facts themselves
are a confirmation of what I say.
CHAPTER XXV: An Illustration from Ancient
Times.
"FOR certainly any one who will mentally retrace the course
of events from the earliest period down to the present time, and
will reflect on what has occurred in past ages, will find that
all who have made justice and probity the basis of their conduct,
have not only carried their undertakings to a successful issue,
but have gathered, as it were, a store of sweet fruit as the produce
of this pleasant root. Again, whoever observes the career of those
who have been bold in the practice of oppression or injustice;
who have either directed their senseless fury against God himself,
or have conceived no kindly feelings towards their fellow-men,
but have dared to afflict them with exile, disgrace, confiscation,
massacre, or other miseries of the like kind, and all this without
any sense of compunction, or wish to direct thoughts to a better
course, will find that such men have received a recompense proportioned
to their crimes. And these are results which might naturally and
reasonably be expected to ensue?
CHAPTER XXVI: Of Persecuted and Persecutors.
"For whoever have addressed themselves with integrity of
purpose to any course of action, keeping the fear of God continually
before their thoughts, and preserving an unwavering faith in him,
without allowing present fears or dangers to outweigh their hope
of future blessings--such persons, though for a season they may
have experienced painful trials, have borne their afflictions
lightly, being supported by the belief of greater rewards in store
for them; and their character has acquired a brighter luster in
proportion to the severity of their past suffer-rags. With regard,
on the other hand, to those who have either dishonorably slighted
the principles of justice, or refused to acknowledge the Supreme
God themselves, and yet have dared to subject others who have
faithfully maintained his worship to the most cruel insults and
punishments; who have failed equally to recognize their own wretchedness
in oppressing others on such grounds, and the happiness and blessing
of those who preserved their devotion to God even in the midst
of such sufferings: with regard, I say, to such men, many a time
have their armies been slaughtered, many a time have they been
put to flight; and their warlike preparations have ended in total
ruin and defeat.
CHAPTER XXVII: How the Persecution
became the Occasion of Calamities to the Aggressors.
"From the causes I have described, grievous wars arose, and
destructive devastations. Hence followed a scarcity of the common
necessaries of life, and a crowd of consequent miseries: hence,
too, the authors of these impieties have either met a disastrous
death of extreme suffering, or have dragged out an ignominious
existence, and confessed it to be worse than death itself, thus
receiving as it were a measure of punishment proportioned to the
heinousness of their crimes. (1) For each experienced a degree
of calamity according to the blind fury with which he had been
led to combat, and as he thought, defeat the Divine will: so that
they not only felt the pressure of the ills of this present life,
but were tormented also by a most lively apprehension of punishment
in the future world. (2)
CHAPTER XXVIII: That God chose Constantine
to be the Minister of Blessing.
"AND now, with such a mass of impiety oppressing the human
race, and the commonwealth in danger of being utterly destroyed,
as if by the agency of some pestilential disease, and therefore
needing powerful and effectual aid; what was the relief, and what
the remedy which the Divinity devised for these evils? (And by
Divinity is meant the one who is alone and truly God, the possessor
of almighty and eternal power: and surely it cannot be deemed
arrogance in one who has received benefits from God, to acknowledge
them in the loftiest terms of praise.) I myself, then, was the
instrument whose services He chose, and esteemed suited for the
accomplishment of his will. Accordingly, beginning at the remote
Britannic ocean, and the regions where, according to the law of
nature, the sun sinks beneath the horizon, through the aid of
divine power I banished and utterly removed every form of evil
which prevailed, in the hope that the human race, enlightened
through my instrumentality, might be recalled to a due observance
of the holy laws of God, and at the same time our most blessed
faith might prosper under the guidance of his almighty hand.
CHAPTER XXIX: Constantine's Expressions
of Piety towards God; and Praise of the Confessors.
"I said, (1) under the guidance of his hand; for I would
desire never to be forgetful of the gratitude due to his grace.
Believing, therefore, that this most excellent service had been
confided to me as a special gift, I proceeded as far as the regions
of the East, which, being under the pressure of severer calamities,
seemed to demand still more effectual remedies at my hands. At
the same time I am most certainly persuaded that I myself owe
my life, my every breath, in short, my very inmost and secret
thoughts, entirely to the favor of the Supreme God. Now I am well
aware that they who are sincere in the pursuit of the heavenly
hope, and have fixed this hope in heaven itself as the peculiar
and predominant principle of their lives, have no need to depend
on human favor, but rather have enjoyed higher honors in proportion
as they have separated themselves from the inferior and evil things
of this earthly existence. Nevertheless I deem it incumbent on
me to remove at once and most completely from all such persons
the hard necessities laid upon them for a season, and the unjust
inflictions under which they have suffered, though free from any
guilt or just liability. For it would be strange indeed, that
the fortitude and constancy of soul displayed by such men should
be fully apparent during the reign of those whose first object
it was to persecute them on account of their devotion to God,
and yet that the glory of their character should not be more bright
and blessed, under the administration of a prince who is His servant.
CHAPTER XXX: A Law granting Release
from Exile, from Service in the Courts, and from the Confiscation
of Property.
"LET all therefore who have exchanged their country for a
foreign land, because they would not abandon that reverence and
faith toward God to which they had devoted themselves with their
whole hearts, and have in consequence at different times been
subject to the cruel sentence of the courts; together with any
who have been enrolled in the registers of the public courts though
in time past exempt from such office let these, I say, now render
thanks to God the Liberator of all, in that they are restored
to their hereditary property, and their wonted tranquility. Let
those also who have been despoiled of their goods, and have hitherto
passed a wretched existence, mourning under the loss of all that
they possessed, once more be restored to their former homes, their
families, and estates, and receive with joy the bountiful kindness
of God.
CHAPTER XXXI: Release likewise granted
to Exiles in the Islands.
"FURTHERMORE, it is our command that all those who have been
detained in the islands against their will should receive the
benefit of this present provision; in order that they who rill
now have been surrounded by rugged mountains and the encircling
barrier of the ocean, being now set free from that gloomy and
desolate solitude, may fulfill their fondest wish by revisiting
their dearest friends. Those, too, who have prolonged a miserable
life in the midst of abject and wretched squalor, welcoming their
restoration as an unlooked-for gain, and discarding henceforth
all anxious thoughts, may pass their lives with us in freedom
from all fear. For that any one could live in a state of fear
under our government, when we boast and believe ourselves to be
the servants of God, would surely be a thing most extraordinary
even to hear of, and quite incredible; and our mission is to rectify
the errors of the others.
CHAPTER XXXII: And to those ignominiously
employed in the Mines and_Public Works.
"AGAIN, with regard to those who have been condemned either
to the grievous labor of the mines, or to service in the public
works, let them enjoy the sweets of leisure in place of these
long-continued toils, and henceforth lead a far easier life, and
more accordant with the wishes of their hearts, exchanging the
incessant hardships of their tasks for quiet relaxation. And if
any have forfeited the common privilege of liberty, or have unhappily
suffered dishonor, (1) let them hasten back every one to the country
of his nativity, and resume with becoming joy their former positions
in society, from which they have been as it were separated by
long residence abroad.
CHAPTER XXXIII: Concerning those Confessors
engaged in Military Service.
"ONCE more, with respect to those who had previously been
preferred to any military distinction, of which they were afterwards
deprived, for the cruel and unjust reason that they chose rather
to acknowledge their allegiance to God than to retain the rank
they held; we leave them perfect liberty of choice, either to
occupy their former stations, should they be content again to
engage in military service, or after an honorable discharge, to
live in undisturbed tranquillity. For it is fair and consistent
that men who have displayed such magnanimity and fortitude in
meeting the perils to which they have been exposed, should be
allowed the choice either of enjoying peaceful leisure, or resuming
their former rank.
CHAPTER XXXIV: The Liberation of Free
Persons condemned to labor in the Women's Apartments, or to Servitude.
"LASTLY, if any have wrongfully been deprived of the privileges
of noble lineage, and subjected to a judicial sentence which has
consigned them to the women's apartments (1) and to the linen
making, there to undergo a cruel and miserable labor, or reduced
them to servitude for the benefit of the public treasury, without
any exemption on the ground of superior birth; let such persons,
resuming the honors they had previously enjoyed, and their proper
dignities, henceforward exult in the blessings of liberty, and
lead a glad life. Let the free man, (2) too, by some injustice
and inhumanity, or even madness, made a slave, who has felt the
sudden transition from liberty to bondage, and ofttimes bewailed
his unwonted labors, return to his family once more a free man
in virtue of this our ordinance, and seek those employments which
befit a state of freedom; and let him dismiss from his remembrance
those services which he found so oppressive, and which so ill
became his condition.
CHAPTER XXXV: Of the Inheritance of
the Property of Martyrs and Confessors, also of those who had
suffered Banishment or Confiscation of Property.
" Nor must we omit to notice those estates of which individuals
have been deprived on various pretenses. For if any of those who
have engaged with dauntless and resolute determination in the
noble and divine conflict of martyrdom have also been stripped
of their fortunes; or if the same has been the lot of the confessors,
who have won for themselves the hope of eternal treasures; or
if the loss of property has befallen those who were driven from
their native land because they would not yield to the persecutors,
and betray their faith; lastly, if any who have escaped the sentence
of death have yet been despoiled of their worldly goods; we ordain
that the inheritances of all such persons be transferred to their
nearest kindred. And whereas the laws expressly assign this right
to those most nearly related, it will be easy to ascertain to
whom these inheritances severally belong. And it is evidently
reasonable that the succession in these cases should belong to
those who would have stood in the place of nearest affinity, had
the deceased experienced a natural death.
CHAPTER XXXVI: The Church is declared
Heir of those who leave no Kindred; and the Free Gifts of such
Persons Confirmed.
"But should there be no surviving relation to succeed in
due course to the property of those above-mentioned, I mean the
martyrs, or confessors, or those who for some such cause have
been banished from their native land; in such cases we ordain
that the church locally nearest in each instance shall succeed
to the inheritance. And surely it will be no wrong to the departed
that that church should be their heir, for whose sake they have
endured every extremity of suffering. We think it necessary to
add this also, that in case any of the above-mentioned persons
have donated any part of their property in the way of free gift,
possession of such property shall be assured, as is reasonable,
to those who have thus received it.
CHAPTER XXXVII: Lands, Gardens, or
Houses, but not Actual Produce from them, are to be given back.
"AND that there may be no obscurity in this our ordinance,
but every one may readily apprehend its requirements, let all
men hereby know that if they are now maintaining themselves in
possession of a piece of land, or a house, or garden, or anything
else which had appertained to the before- mentioned persons, it
will be good and advantageous for them to acknowledge the fact,
and make restitution with the least possible delay. On the other
hand, although it should appear that some individuals have reaped
abundant profits from this unjust possession, we do not consider
that justice demands the restitution of such profits. They must,
however, declare explicitly what amount of benefit they have thus
derived, and from what sources, and entreat our pardon for this
offense; in order that their past covetousness may in some measure
be atoned for, and that the Supreme God may accept this compensation
as a token of contrition, and be pleased graciously to pardon
the sin.
CHAPTER XXXVIII: In what Manner Requests
should be made for these.
"BUT it is possible that those who have become masters of
such property (if it be right or possible to allow them such a
title) will assure us by way of apology for their conduct, that
it was not in their power to abstain from this appropriation at
a time when a spectacle of misery in all its forms everywhere
met the view; when men were cruelly driven from their homes, slaughtered
without mercy, thrust forth without remorse: when the confiscation
of the property of innocent persons was a common thing, and when
persecutions and property seizures were unceasing. If any defend
their conduct by such reasons as these, and still persist in their
avaricious temper, they shall be made sensible that such a course
will bring punishment on themselves, and all the more because
this correction of evil is the very characteristic of our service
to the Supreme God. So that it will henceforth be dangerous to
retain what dire necessity may in time past have compelled men
to take; especially because it is in any case incumbent on us
to discourage covetous desires, both by persuasion, and by warning
exam-pies.
CHAPTER XXXIX: The Treasury must restore
Lands, Gardens, and Houses to the Churches.
"Nor shall the treasury itself, should it have any of the
things we have spoken of, be permitted to keep them; but, without
venturing as it were to raise its voice against the holy churches,
it shall justly relinquish in their favor what it has for a time
unjustly retained. We ordain, therefore, that all things whatsoever
which shall appear righteously to belong to the churches, whether
the property consist of houses or fields and gardens, or whatever
the nature of it may be, shall be restored in their full value
and integrity, and with undiminished right of possession.
CHAPTER XL.
The Tombs of Martyrs and the Cemeteries to be transferred to the
Possession of the Churches.
"Again, with respect to those places which are honored in
being the depositories of the remains of martyrs, and continue
to be memorials of their glorious departure; how can we doubt
that they rightly belong to the churches, or refrain from issuing
our injunction to that effect? For surely there can be no better
liberality, no labor more pleasing or profitable, than to be thus
employed under the guidance of the Divine Spirit, in order that
those things which have been appropriated on false pretenses by
unjust and wicked men, may be restored, as justice demands, and
once more secured to the holy churches.
CHAPTER XLI: Those who have purchased
Property belonging to the Church, or received it as a Gift, are
to restore it.
"AND since it would be wrong in a provision intended to include
all cases, to pass over those who have either procured any such
property by right of purchase from the treasury, or have retained
it when conveyed to them in the form of a gift; let all who have
thus rashly indulged their insatiable thirst of gain be assured
that, although by daring to make such purchases they have done
all in their power to alienate our clemency from themselves, they
shall nevertheless not fail of obtaining it, so far as is possible
and consistent with propriety in each case. So much then is determined.
CHAPTER XLII: An Earnest Exhortation
to worship God.
"AND now, since it appears by the clearest and most convincing
evidence, that the miseries which erewhile oppressed the entire
human race are now banished from every part of the world, through
the power of Almighty God, and at the same time the counsel and
aid which he is pleased on many occasions to administer through
our agency; it remains for all, both individually and unitedly,
to observe and seriously consider how great this power and how
efficacious this grace are, which have annihilated and utterly
destroyed this generation, as I may call them, of most wicked
and evil men; have restored joy to the good, and diffused it over
all countries; and now guarantee the fullest authority both to
honor the Divine law as it should be honored, with all reverence,
and pay due observance to those who have dedicated themselves
to the service of that law. These rising as from some dark abyss
and, with an enlightened knowledge of the present course of events,
will henceforward render to its precepts that becoming reverence
and honor which are consistent with their pious character.
Let this ordinance be published in our Eastern provinces."
(1)
CHAPTER XLIII: How the Enactments of
Constantine were carried into Effect.
Such were the injunctions contained in the first letter which
the emperor addressed to us. And the provisions of this enactment
were speedily carried into effect, everything being conducted
in a manner quite different from the atrocities which had but
lately been daringly perpetrated during the cruel ascendancy of
the tyrants. Those persons also who were legally entitled to it,
received the benefit of the emperor's liberality.
CHAPTER XLIV: That he promoted Christians
to Offices of Government, and forbade Gentiles in Such Stations
to offer Sacrifice.
After this the emperor continued to address himself to matters
of high importance, and first he sent governors to the several
provinces, mostly such as were devoted to the saving faith; and
if any appeared inclined to adhere to Gentile worship, he forbade
them to offer sacrifice. This law applied also to those who surpassed
the provincial governors in rank and dignity, (1) and even to
those who occupied the highest station, and held the authority
of the Praetorian Praefecture. (2) If they were Christians, they
were free to act consistently with their profession; if otherwise,
the law required them to abstain from idolatrous sacrifices.
CHAPTER XLV: Statutes which forbade
Sacrifice, and enjoined the Building of Churches.
Soon after this, two laws were promulgated about the same time;
one of which was intended to restrain the idolatrous abominations
which in time past had been practiced in every city and country;
and it provided that no one should erect images, or practice divination
and other false and foolish arts, or offer sacrifice in any way.
(1) The other statute commanded the heightening of the oratories,
and the enlargement in length and breadth of the churches of God;
as though it were expected that, now the madness of polytheism
was wholly removed, pretty nearly all mankind would henceforth
attach themselves to the service of God. His own personal piety
induced the emperor to devise and write these instructions to
the governors of the several provinces: and the law farther admonished
them not to spare the expenditure of money, but to draw supplies
from the imperial treasury itself. Similar instructions were written
also to the bishops of the several churches; and the emperor was
pleased to transmit the same to myself, being the first letter
which he personally addressed to me.
CHAPTER XLVI: Constantine's Letter
to Eusebius and Other Bishops, respecting the Building of Churches,
with Instructions to repair the Old, and erect New Ones on a Larger
Scale, with the Aid of the Provincial Governors.
"VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS, to Eusebius.
"Forasmuch as the unholy and willful rule of tyranny has
persecuted the servants of our Saviour until this present time,
I believe and have fully satisfied myself, best beloved brother,
that the buildings belonging to all the churches have either become
ruinous through actual neglect, or have received inadequate attention
from the dread of the violent spirit of the times.
"But now, that liberty is restored, and that serpent (1)
driven from the administration of public affairs by the providence
of the Supreme God, and our instrumentality, we trust that all
can see the efficacy of the Divine power, and that they who through
fear of persecution or through unbelief have fallen into any errors,
will now acknowledge the true God, and adopt in future that course
of life which is according to truth and rectitude. With respect,
therefore, to the churches over which you yourself preside, as
well as the bishops, presbyters, and deacons of other churches
with whom you are acquainted, do you admonish all to be zealous
in their attention to the buildings of the churches, and either
to repair or enlarge those which at present exist, or, in cases
of necessity, to erect new ones.
"We also empower you, and the others through you, to demand
what is needful for the work, both from the provincial governors
and from the Praetorian Praefect. For they have received instructions
to be most diligent in obedience to your Holiness's orders. God
preserve you, beloved brother." A copy of this charge was
transmitted throughout all the provinces to the bishops of the
several churches: the provincial governors received directions
accordingly, and the imperial statute was speedily carried into
effect.
CHAPTER XLVII: That he wrote a Letter
in Condemnation of Idolatry.
MOREOVER, the emperor, who continually made progress in piety
towards God, dispatched an admonitory letter to the inhabitants
of every province, respecting the error of idolatry into which
his predecessors in power bad fallen, in which he eloquently exhorts
his subjects to acknowledge the Supreme God, and openly to profess
their allegiance to his Christ as their Saviour. This letter also,
which is in his own handwriting, I have judged it necessary to
translate from the Latin for the present work, in order that we
may hear, as it were, the voice the emperor himself uttering these
sentiments in the audience of all mankind.
CHAPTER XLVIII: Constantine's Edict
to the People of the Provinces concerning the Error of Polytheism,
commencing with Some General Remarks on Virtue and Vice.
"VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS, to the people of
the Eastern provinces.
"Whatever is comprehended under the sovereign (1) laws of
nature, seems to convey to all men an adequate idea of the forethought
and intelligence of the divine order. Nor can any, whose minds
are directed in the true path of knowledge to the attainment of
that end, entertain a doubt that the just perceptions of sound
l reason, as well as those of the natural vision itself, through
the sole influence of genuine virtue, lead to the knowledge of
God. Accordingly no wise man will ever be surprised when he sees
the mass of mankind influenced by opposite sentiments. For the
beauty of virtue would be useless (2) and unperceived, did not
vice display in contrast with it the course of perversity and
folly. Hence it is that the one is crowned with reward, while
the most high God is himself the administrator of judgment to
the other.
"And now I will endeavor to lay before you all as explicitly
as possible, the nature of my own hopes of future happiness. (3)
CHAPTER XLIX: Concerning Constantine's
Pious Father, and the Persecutors Diocletian and Maximian.
"The former emperors I have been accustomed to regard as
those with whom I could have no sympathy, (1) on account of the
savage cruelty of their character. Indeed, my father was the only
one who uniformly practiced the duties of humanity, and with admirable
piety called for the blessing of God the Father on all his actions,
but the rest, unsound in mind, were more zealous of cruel than
gentle measures; and this disposition they indulged without restraint,
and thus persecuted the true doctrine during the whole period
of their reign. Nay, so violent did their malicious fury become,
that in the midst of a profound peace, as regards both the religious
and ordinary interests of men, they kindled, as it were, the flames
of a civil war. (2)
CHAPTER L: That the Persecution originated
an Account of the Oracle of Apollo, who, it was said, could not
give Oracles because of "the Righteous Men."
"About that time it is said that Apollo spoke from a deep
and gloomy cavern, and through the medium of no human voice, and
declared that the righteous men on earth were a bar to his speaking
the truth, and accordingly that the oracles from the tripod were
fallacious. Hence it was that he suffered his tresses to droop
in token of grief, (1) and mourned the evils which the loss of
the oracular spirit would entail on mankind. But let us mark the
consequences of this.
CHAPTER LI: That Constantine, when
a Youth, heard from him who wrote the Persecution Edict that "the
Righteous Men" were the Christians.
"I call now on thee, most high God, to witness that, when
young, I heard him who at that time was chief among the Roman
emperors, unhappy, truly unhappy as he was, and laboring under
mental delusion, make earnest enquiry of his attendants as to
who these righteous ones on earth were, and that one of the Pagan
priests then present replied that they were doubtless the Christians.
This answer he eagerly received, like some honeyed draught, and
unsheathed the sword which was ordained for the punishment of
crime, against those whose holiness was beyond reproach. Immediately,
therefore, he issued those sanguinary edicts, traced, if I may
so express myself, with a sword's point dipped in blood; at the
same time commanding his judges to tax their ingenuity for the
invention of new and more terrible punishments.
CHAPTER LII: The Manifold Forms of
Torture and Punishment practiced against the Christians.
"Then, indeed, one might see with what arrogance those venerable
worshipers of God were daily exposed, with continued and relentless
cruelty, to outrages of the most grievous kind, and how that modesty
of character (1) which no enemy had ever treated with disrespect,
became the mere sport of their infuriated fellow-citizens. Is
there any punishment by fire, are there any tortures or forms
of torment, which were not applied to all, without distinction
of age or sex? Then, it may be truly said, the earth shed tears,
the all-encircling compass of heaven mourned because of the pollution
of blood; and the very light of day itself was darkened in grief
at the spectacle.
CHAPTER LIII: That the Barbarians kindly
received the Christians.
"But what is the consequence of this? Why, the barbarians
themselves may boast now of the contrast their conduct presents
to these creel deeds; for they received and kept in gentlest captivity
those who then fled from amongst us, and secured to them not merely
safety from danger, but also the free exercise of their holy religion.
And now the Roman people bear that lasting stain which the Christians,
at that time driven from the Roman world, and taking refuge with
the barbarians, have branded on them.
CHAPTER LIV: What Vengeance overtook
those who on Account of the Oracle raised the Persecution.
"But why need I longer dwell on these lamentable events,
and the general sorrow which in consequence pervaded the world?
The perpetrators of this dreadful guilt are now no more: they
have experienced a miserable end, and are consigned to unceasing
punishment in the depths of the lower world. They encountered
each other in civil strife, and have left neither name nor race
behind. And surely this calamity would never have befallen them,
had not that impious deliverance of the Pythian oracle exercised
a delusive power over them. (1)
CHAPTER LV: Constantine gives Glory
to God, makes Grateful Acknowledgment of the Sign of the Cross,
and prays for the Churches and People.
"AND now I beseech thee, most mighty God, to be merciful
and gracious to thine Eastern nations, to thy people in these
provinces, worn as they are by protracted miseries; and grant
them healing through thy servant. Not without cause, O holy God,
do I prefer this prayer to thee, the Lord of all. Under thy guidance
have I devised and accomplished measures fraught with blessings:
preceded by thy sacred sign I have led thy armies to victory:
and still, on each occasion of public danger, I follow the same
symbol of thy perfections while advancing to meet the foe. Therefore
have I dedicated to thy service a soul duly attempered by love
and fear. For thy name I truly love, while I regard with reverence
that power of which thou hast given abundant proofs, to the confirmation
and increase of my faith. I hasten, then, to devote all my powers
to the restoration of thy most holy dwelling-place, which those
profane and impious men have defiled by the contamination of violence.
CHAPTER LVI: He prays that All may
be Christians, but compels None.
"MY own desire is, for the common good of the world and the
advantage of all mankind, that thy people should enjoy a life
of peace and undisturbed concord. Let those, therefore, who still
delight in error, be made welcome to the same degree of peace
and tranquillity which they have who believe. For it may be that
this restoration of equal privileges to all will prevail to lead
them into the straight path. Let no one molest another, but let
every one do as his soul desires. Only let men of sound judgment
be assured of this, that those only can live a life of holiness
and purity, whom thou callest to a reliance on thy holy laws.
With regard to those who will hold themselves aloof from us, let
them have, if they please, their temples (1) of lies: we have
the glorious edifice of thy truth, which thou hast given us as
our native home. (2) We pray, however, that they too may receive
the same blessing, and thus experience that heartfelt joy which
unity of sentiment inspires.
CHAPTER LVII: He gives Glory to God,
who has given Light by his Son to those who were in Error.
"And truly our worship is no new or recent thing, but one
which thou hast ordained for thine own due honor, from the time
when, as we believe, this system of the universe was first established.
And, although mankind have deeply fallen, and have been seduced
by manifold errors, yet hast thou revealed a pure light in the
person of thy Son, that the power of evil should not utterly prevail,
and hast thus given testimony to all men concerning thyself.
CHAPTER LVIII: He glorifies him again
for his Government of the Universe.
"THE truth of this is assured to us by thy works. It is thy
power which removes our guilt, and makes us faithful. The sun
and the moon have their settled course. The stars move in no uncertain
orbits round this terrestrial globe. The revolution of the seasons
recurs according to unerring laws. The solid fabric of the earth
was established by thy word: the winds receive their impulse at
appointed times; and the course of the waters continues with ceaseless
flow, (1) the ocean is circumscribed by an immovable barrier,
and whatever is comprehended within the compass of earth and sea,
is all contrived for wondrous and important ends.
"Were it not so, were not all regulated by the determination
of thy will, so great a diversity, so manifold a division of power,
would unquestionably have brought ruin on the whole race and its
affairs. For those agencies which have maintained a mutual strife
(2) would thus have carried to a more deadly length that hostility
against the human race which they even now exercise, though unseen
by mortal eyes.
CHAPTER LIX: He gives Glory to God,
as the Constant Teacher of Good.
"ABUNDANT thanks, most mighty God, and Lord of all, be rendered
to thee, that, by so much as our nature becomes known from the
diversified pursuits of man, by so much the more are the precepts
of thy divine doctrine confirmed to those whose thoughts are directed
aright, and who are sincerely devoted to true virtue. As for those
who will not allow themselves to be cured of their error, let
them not attribute this to any but themselves. For that remedy
which is of sovereign and healing virtue is openly placed within
the reach of all. Only let not any one inflict an injury on that
religion which experience itself testifies to be pure and undefiled.
Henceforward, therefore, let us all enjoy in common the privilege
placed within our reach, I mean the blessing of peace, endeavoring
to keep our conscience pure from all that is contrary.
CHAPTER LX: An Admonition at the Close
of the Edict, that No One should trouble his Neighbor.
"ONCE more, let none use that to the detriment of another
which he may himself have received on conviction of its truth;
but let every, one, if it be possible, apply what he has understood
and known to the benefit of his neighbor; if otherwise, let him
relinquish the attempt. For it is one thing voluntarily to undertake
the conflict for immortality, another to compel others to do so
from the fear of punishment.
"These are our words; and we have enlarged on these topics
more than our ordinary clemency would have dictated, because we
were unwilling to dissemble or be false to the true faith; and
the more so, since we understand there are some who say that the
rites of the heathen temples, and the power of darkness, have
been entirely removed. We should indeed have earnestly recommended
such removal to all men, were it not that the rebellious spirit
of those wicked errors still continues obstinately fixed in the
minds of some, so as to discourage the hope of any general restoration
of mankind to the ways of truth." (1)
CHAPTER LXI: How Controversies originated
at Alexandria through Matters relating to Arius. (1)
In this manner the emperor, like a powerful herald of God, addressed
himself by his own letter to all the provinces, at the same time
warning his subjects against superstitious 2 error, and encouraging
them in the pursuit of true godliness. But in the midst of his
joyful anticipations of the success of this measure, he received
tidings of a most serious disturbance which had invaded the peace
of the Church. This intelligence he heard with deep concern, and
at once endeavored to devise a remedy for the evil. The origin
of this disturbance may be thus described. The people of God were
in a truly flourishing state, and abounding in the practice of
good works. No terror from without assailed them, but a bright
and most profound peace, through the favor of God, encompassed
his Church on every side. Meantime, however, the spirit of envy
was watching to destroy our blessings, which at first crept in
unperceived, but soon revelled in the midst of the assemblies
of the saints. At length it reached the bishops themselves, and
arrayed them in angry hostility against each other, on pretense
of a jealous regard for the doctrines of Divine truth. Hence it
was that a mighty fire was kindled as it were from a little spark,
and which, originating in the first instance in the Alexandrian
church, (3) overspread the whole of Egypt and Libya, and the further
Thebaid. Eventually it extended its ravages to the other provinces
and cities of the empire; so that not only the prelates of the
churches might be seen encountering each other in the strife of
words, but the people themselves were completely divided, some
adhering to one faction and others to another. Nay, so notorious
did the scandal of these proceedings become, that the sacred matters
of inspired teaching were exposed to the most shameful ridicule
in the very theaters of the unbelievers.
CHAPTER LXII: Concerning the Same Arius,
and the Melitians. (1)
Some thus at Alexandria maintained an obstinate conflict on the
highest questions. Others throughout Egypt and the Upper Thebaid,
were at variance on account of an earlier controversy: so that
the churches were everywhere distracted by divisions. The body
therefore being thus diseased, the whole of Libya caught the contagion;
and the rest of the remoter provinces became affected with the
same disorder. For the disputants at Alexandria sent emissaries
to the bishops of the several provinces, who accordingly ranged
themselves as partisans on either side, and shared in the same
spirit of discord.
CHAPTER LXIII: How Constantine sent
a Messenger and a Letter concerning Peace.
As soon as the emperor was informed of these facts, which he heard
with much sorrow of heart, considering them in the light of a
calamity personally affecting himself, he forthwith selected from
the Christians in his train one whom he well knew to be approved
for the sobriety and genuineness of his faith, (1) and who had
before this time distinguished himself by the boldness. of his
religious profession, and sent him to negotiate peace (2) between
the dissentient parties at Alexandria. He also made him the bearer
of a most needful and appropriate letter to the original movers
of the strife: and this letter, as exhibiting a specimen of his
watchful care over God's people, it may be well to introduce into
this our narrative of his life. Its purport was as follows.
CHAPTER LXIV: Constantine's Letter
to Alexander the Bishop, and Arius the Presbyter.
"VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS, to Alexander and
Arius.
"I call that God to witness, as well I may, who is the helper
of my endeavors, and the Preserver of all men, that I had a twofold
reason for undertaking that duty which I have now performed.
CHAPTER LXV: His Continual Anxiety
for Peace.
"MY design then was, first, to bring the diverse judgments
formed by all nations respecting the Deity to a condition, as
it were, of settled uniformity; and, secondly, to restore to health
the system of the world, then suffering under the malignant power
of a grievous distemper. Keeping these objects in view, I sought
to accomplish the one by the secret eye of thought, while the
other I tried to rectify by the power of military authority. For
I was aware that, if I should succeed in establishing, according
to my hopes, a common harmony of sentiment among all the servants
of God, the general course of affairs would also experience a
change correspondent to the pious desires of them all.
CHAPTER LXVI: That he also adjusted
the Controversies which had arisen in Africa.
"Finding, then, that the whole of Africa was pervaded by
an intolerable spirit of mad folly, through the influence of those
who with heedless frivolity had presumed to rend the religion
of the people into diverse sects; I was anxious to check this
disorder, and could discover no other remedy equal to the occasion,
except in sending some of yourselves to aid in restoring mutual
harmony among the disputants, after I had removed that common
enemy (1) of mankind who had interposed his lawless sentence for
the prohibition of your holy synods.
CHAPTER LXVII: That Religion began
in the East.
"For since the power of Divine light, and the law of sacred
worship, which, proceeding in the first instance, through the
favor of God, from the bosom, as it were, of the East, have illumined
the world, by their sacred radiance, I naturally believed that
you would be the first to promote the salvation of other nations,
and resolved with all energy of thought and diligence of enquiry
to seek your aid. As soon, therefore, as I had secured my decisive
victory and unquestionable triumph over my enemies, my first enquiry
was concerning that object which I felt to be of paramount interest
and importance.
CHAPTER LXVIII: Being grieved by the
Dissension, he counsels Peace.
"BUT, O glorious Providence of God! how deep a wound did
not my ears only, but my very heart receive in the report that
divisions existed among yourselves more grievous still than those
which continued in that country! (1) so that you, through whose
aid I had hoped to procure a remedy for the errors of others,
are in a state which needs healing even more than theirs. And
yet, having made a careful enquiry into the origin and foundation
of these differences, I find the cause to be of a truly insignificant
character, and quite unworthy of such fierce contention. Feeling
myself, therefore, compelled to address you in this letter, and
to appeal at the same time to your unanimity (2) and sagacity,
I call on Divine Providence to assist me in the task, while I
interrupt your dissension in the character of a minister of peace.
And with reason: for if I might expect, with the help of a higher
Power, to be able without difficulty, by a judicious appeal to
the pious feelings of those who heard me, to recall them to a
better spirit, even though the occasion of the disagreement were
a greater one, how can I refrain from promising myself a far easier
and more speedy adjustment of this difference, when the cause
which hinders general harmony of sentiment is intrinsically trifling
and of little moment?
CHAPTER LXIX: Origin of the Controversy
between Alexander and Arius, and that these Questions ought not
to have been discussed.
"I UNDERSTAND, then, that the origin of the present controversy
is this. When you, Alexander, demanded of the presbyters what
opinion they severally maintained respecting a certain passage
in the Divine law, (1) or rather, I should say, that you asked
them something connected with an unprofitable question, then you,
Arius, inconsiderately insisted on (2) what ought never to have
been conceived at all, or if conceived, should have been buried
in profound silence. Hence it was that a dissension arose between
you, fellowship was withdrawn, (3) and the holy people, rent into
diverse parties, no longer preserved the unity of the one body.
Now, therefore, do ye both exhibit an equal degree of forbearance,
(4) and receive the advice which your fellow-servant righteously
gives. What then is this advice? It was wrong in the first instance
to propose such questions as these, or to reply to them when propounded.
For those points of discussion which are enjoined by the authority
of no law, but rather suggested by the contentious spirit which
is fostered by misused leisure, even though they may be intended
merely as an intellectual exercise, ought certainly to be confined
to the region of our own thoughts, and not hastily produced in
the popular assemblies, nor unadvisedly intrusted to the general
ear. For how very few are there able either accurately to comprehend,
or adequately to explain subjects so sublime and abstruse in their
nature? Or, granting that one were fully competent for this, how
many people will he convince? Or, who, again, in dealing with
questions of such subtle nicety as these, can secure himself against
a dangerous declension from the truth? It is incumbent therefore
on us in these cases to be sparing of our words, lest, in case
we ourselves are unable, through the feebleness of our natural
faculties, to give a clear explanation of the subject before us,
or, on the other hand, in case the slowness of our hearers' understandings
disables them from arriving at an accurate apprehension of what
we say, from one or other of these causes the people be reduced
to the alternative either of blasphemy or schism.
CHAPTER LXX: An Exhortation to Unanimity.
"LET therefore both the unguarded question and the inconsiderate
answer receive your mutual forgiveness. (1) For the cause of your
difference has not been any of the leading doctrines or precepts
of the Divine law, nor has any new heresy respecting the worship
of God arisen among you. You are in truth of one and the same
judgment: (2) you may therefore well join in communion and fellowship.
CHAPTER LXXI: There should be no Contention
in Matters which are in themselves of Little Moment.
"For as long as you continue to contend about these small
and very insignificant questions, it is not fitting that so large
a portion of God's people should be under the direction of your
judgment, since you are thus divided between yourselves. I believe
it indeed to be not merely unbecoming, but positively evil, that
such should be the case. But I will refresh your minds by a little
illustration, as follows. You know that philosophers, though they
all adhere to one system, are yet frequently at issue on certain
points, and differ, perhaps, in their degree of knowledge: yet
they are recalled to harmony of sentiment by the uniting power
of their common doctrines. If this be true, is it not far more
reasonable that you, who are the ministers of the Supreme God,
should be of one mind respecting the profession of the same religion?
But let us still more thoughtfully and with closer attention examine
what I have said, and see whether it be right that, on the ground
of some trifling and foolish verbal difference between ourselves,
brethren should assume towards each other the attitude of enemies,
and the august meeting of the Synod be rent by profane disunion,
because of you who wrangle together on points so trivial and altogether
unessential? This is vulgar, and rather characteristic of childish
ignorance, than consistent I with the wisdom of priests and men
of sense. Let us withdraw ourselves with a good will from these
temptations of the devil. Our great God and common Saviour of
all has granted the same light to us all. Permit me, who am his
servant, to bring my task to a successful issue, under the direction
of his Providence, that I may be enabled, through my exhortations,
and diligence, and earnest admonition, to recall his people to
communion and fellowship. For since you have, as I said, but one
faith, and one sentiment respecting our religion, and since the
Divine commandment in all its parts enjoins on us all the duty
of maintaining a spirit of concord, let not the circumstance which
has led to a slight difference between you, since it does not
affect the validity of the whole, cause any division or schism
among you. And this I say without in any way desiring to force
you to entire unity of judgment in regard to this truly idle question,
whatever its real nature may be. For the dignity of your synod
may be preserved, and the communion of your whole body maintained
unbroken, however wide a difference may exist among you as to
unimportant matters. For we are not all of us like-minded on every
subject, nor is there such a thing as one disposition and judgment
common to all alike. As far, then, as regards the Divine Providence,
let there be one faith, and one understanding among you, one united
judgment in reference to God. But as to your subtle disputations
on questions of little or no significance, though you may be unable
to harmonize in sentiment, such differences should be consigned
to the secret custody of your own minds and thoughts. And now,
let the preciousness of common affection, let faith in the truth,
let the honor due to God and to the observance of his law continue
immovably among you. Resume, then, your mutual feelings of friendship,
love, and regard: restore to the people their wonted embracings;
and do ye yourselves, having purified your souls, as it were,
once more acknowledge one another. For it often happens that when
a reconciliation is effected by the removal of the causes of enmity, friendship becomes even sweeter than it was before.
CHAPTER LXXII: The Excess of his Pious
Concern caused him to shed Tears; and his Intended Journey to
the East was postponed because of These Things.
"RESTORE me then my quiet days, and untroubled nights, that
the joy of undimmed light, the delight of a tranquil life, may
henceforth be my portion. Else must I needs mourn, with constant
tears, nor shall I be able to pass the residue of my days in peace.
For while the people of God, whose fellow-servant I am, are thus
divided amongst themselves by an unreasonable and pernicious spirit
of contention, how is it possible that I shall be able to maintain
tranquillity of mind? And I will give you a proof how great my
sorrow has been on this behalf. Not long since I had visited Nicomedia,
and intended forthwith to proceed from that city to the East.
It was while I was hastening towards you, and had already accomplished
the greater part of the distance, that the news of this matter
reversed my plan, that I might not be compelled to see with my
own eyes that which I felt myself scarcely able even to hear.
Open then for me henceforward by your unity of judgment that road
to the regions of the East which your dissensions have closed
against me, and permit me speedily to see yourselves and all other
peoples rejoicing together, and render due acknowledgment to God
in the language of praise and thanksgiving for the restoration
of general concord and liberty to all."
CHAPTER LXXIII: The Controversy continues
without Abatement, even after the Receipt of This Letter.
IN this manner the pious emperor endeavored by means of the foregoing
letter to promote the peace of the Church of God. And the excellent
man (1) to whom it was intrusted performed his part not merely
by communicating the letter itself, but also by seconding the
views of him who sent it; for he was, as I have said, in all respects
a person of pious character. The evil, however, was greater than
could be remedied by a single letter, insomuch that the acrimony
of the contending parties continually increased, and the effects
of the mischief extended to all the Eastern provinces. These things
jealousy and some evil spirit who looked with an envious eye on
the prosperity of the Church, wrought.
BOOK III.
CHAPTER I: A Comparison of Constantine's
Piety with the Wickedness of the Persecutors.
IN this manner that spirit who is the hater of good, actuated
by envy at the blessing enjoyed by the Church, continued to raise
against her the stormy troubles of intestine discord, in the midst
of a period of peace and joy. Meanwhile, however, the divinely-
favored emperor did not slight the duties befitting him, but exhibited
in his whole conduct a direct contrast to those atrocities of
which the cruel tyrants had been lately guilty, (1) and thus triumphed
over every enemy that opposed him. For in the first place, the
tyrants, being themselves alienated from the true God, had enforced
by every compulsion the worship of false deities: Constantine
convinced mankind by actions as well as words, (2) that these
bad but an imaginary existence, and exhorted them to acknowledge
the only true God. They had derided his Christ with words of blasphemy:
he assumed that as his safeguard a against which they directed
their blasphemies, and gloried in the symbol of the Saviour's
passion. They had persecuted and driven from house and home the
servants of Christ: he recalled them every one, and restored them
to their native homes. They had covered them with dishonor: he
made their condition honorable and enviable in the eyes of all.
They had shamefully plundered and sold the goods of godly men:
Constantine not only replaced this loss, but still further enriched
them with abundant presents. They had circulated injurious calumnies,
through their written ordinances, against the prelates of the
Church: he on the contrary, conferred dignity on these individuals
by personal marks of honor, and by his edicts and statutes raised
them to higher distinction than before. They had utterly demolished
and razed to the ground the houses of prayer: he commanded that
those which still existed should be enlarged, and that new ones
should be raised on a magnificent scale at the expense of the
imperial treasury. They had ordered the inspired records to be
burnt and utterly destroyed: he decreed that copies of them should
be multiplied, and magnificently adorned (4) at the charge of
the imperial treasury. They had strictly forbidden the prelates,
anywhere or on any occasion, to convene synods; whereas he gathered
them to his court from every province, received them into his
palace, and even to his own private apartments and thought them
worthy to share his home and table. They had honored the demons
with offerings: Constantine exposed their error, and continually
distributed the now useless materials for sacrifice, to those
who would apply them to a better use. They had ordered the pagan
temples to be sumptuously adorned: he razed to their foundations
those of them which had been the chief objects of superstitious
reverence. They had subjected God's servants to the most ignominious
punishments: he took vengeance on the persecutors, and inflicted
on them just chastisement in the name of God, while he held the
memory of his holy martyrs in constant veneration. They had driven
God's Worshipers from the imperial palaces: he placed full confidence
in them at all times, and knowing them to be the better disposed
and more faithful than any beside. They, the victims of avarice,
voluntarily subjected themselves as it were to the pangs of Tantalus:
he with royal magnificence unlocked all his treasures, and distributed
his gifts with rich and high- souled liberality. They committed
countless murders, that they might plunder or confiscate the wealth of their victims; while throughout the reign of Constantine the
sword of justice hung idle everywhere, and both people and municipal
magistrates (5) in every provence were governed rather by paternal
authority than by any constraining. (6) Surely it must seem to
all who duly regard these facts, that a new and fresh era of existence
had begun to appear, and a light heretofore unknown suddenly to
dawn from the midst of darkness on the human race: and all must
confess that these things were entirely the work of God, who raised
up this pious emperor to withstand the multitude of the ungodly.
CHAPTER II: Father Remarks on Constantine's
Piety, and his Open Testimony to the Sign of the Cross.
AND when we consider that their iniquities were without example,
and the atrocities which they dared to perpetrate against the
Church such as had never been heard of in any age of the world,
well might God himself bring before us something entirely new,
and work thereby effects such as had hitherto been never either
recorded or observed. And what miracle was ever more marvelous
than the virtues of this our emperor, whom the wisdom of God has
vouchsafed as a gift to the human race? For truly he maintained
a continual testimony to the Christ of God with all boldness,
and before all men; and so far was he from shrinking from an open
profession of the Christian name, that he rather desired to make
it manifest to all that he regarded this as his highest honor,
now impressing on his face the salutary sign, and now glorying
in it as the trophy which led him on to victory. (1)
CHAPTER III: Of his Picture surmounted
by a Cross and having beneath it a Dragon.
AND besides this, he caused to be painted on a lofty tablet, and
set up in the front of the portico of his palace, so as to be
visible to all, a representation of the salutary sign placed above
his head, and below it that hateful and savage adversary of mankind,
who by means of the tyranny of the ungodly had wasted the Church
of God, falling headlong, under the form of a dragon, to the abyss
of destruction. For the sacred oracles in the books of God's prophets
have described him as a dragon and a crooked serpent; (1) and
for this reason the emperor thus publicly displayed a painted
(2) resemblance of the dragon beneath his own and his children's
feet, stricken through with a dart, and cast headlong into the
depths of the sea.
In this manner he intended to represent the secret adversary of
the human race, and to indicate that he was consigned to the gulf
of perdition by virtue of the salutary trophy placed above his
head. This allegory, then, was thus conveyed by means of the colors
of a picture: and I am filled with wonder at the intellectual
greatness of the emperor, who as if by divine inspiration thus
expressed what the prophets had foretold concerning this monster,
saying that "God would bring his great and strong and terrible
sword against the dragon, the flying serpent; and would destroy
the dragon that was in the sea.'' (3) This it was of which the
emperor gave a true and faithful representation in the picture
above described.
CHAPTER IV: A Farther Notice of the
Controversies raised in Egypt by Arius.
IN such occupations as these he employed himself with pleasure:
but the effects of that envious spirit which so troubled the peace
of the churches of God in Alexandria, together with the Theban
and Egyptian schism, continued to cause him no little disturbance
of mind. For in fact, in every city bishops were engaged in obstinate
conflict with bishops, and people rising against people; and almost
like the fabled Symplegades, (1) coming into violent collision
with each other. Nay, some were so far transported beyond the
bounds of reason as to be guilty of reckless and outrageous conduct,
and even to insult the statues of the emperor. This state of things
had little power to excite his anger, but rather caused in him
sorrow of spirit; for he deeply deplored the folly thus exhibited
by deranged men.
CHAPTER V: Of the Disagreement respecting
the Celebration of Easter.
BUT before this time another most virulent disorder had existed,
and long afflicted the Church; I mean the difference respecting
the salutary feast of Easter. (1) For while one party asserted
that the Jewish custom should be adhered to, the other affirmed
that the exact recurrence of the period should be observed without
following the authority of those who were in error, and strangers
to gospel grace.
Accordingly, the people being thus in every place divided in respect
of this, (1) and the sacred observances of religion confounded
for a long period (insomuch that the diversity of judgment in
regard to the time for celebrating one and the same feast caused
the greatest disagreement between those who kept it, some afflicting
themselves with fastings and austerities, while others devoted
their time to festive relaxation), no one appeared who was capable
of devising a remedy for the evil, because the controversy continued
equally balanced between both parties. To God alone, the Almighty,
was the healing of these differences an easy task; and Constantine
appeared to be the only one on earth capable of being his minister
for this good end. For as soon as he was made acquainted with
the facts which I have described, and perceived that his letter
to the Alexandrian Christians had failed to produce its due effect,
he at once aroused the energies of his mind, and declared that
he must prosecute to the utmost this war also against the secret
adversary who was disturbing the peace of the Church.
CHAPTER VI: How he ordered a Council
to be held at Nicaea.
THEN as if to bring a divine array against this enemy, he convoked
a general council, and invited the speedy attendance of bishops
from all quarters, in letters expressive of the honorable estimation
in which he held them. Nor was this merely the issuing of a bare
command but the emperor's good will contributed much to its being
carried into effect: for he allowed some the use of the public
means of conveyance, while he afforded to others an ample supply
of horses (1) for their transport. The place, too, selected for
the synod, the city Nicaea in Bithynia (named from "Victory"),
was appropriate to the occasion. (2) As soon then as the imperial
injunction was generally made known, all with the utmost willingness
hastened thither, as though they would outstrip one another in
a race; for they were impelled by the anticipation of a happy
result to the conference, by the hope of enjoying present peace,
and the desire of beholding something new and strange in the person
of so admirable an emperor. Now when they were all assembled,
it appeared evident that the proceeding was the work of God, inasmuch
as men who had been most widely separated, not merely in sentiment
but also personally, and by difference of country, place, and
nation, were here brought together, and comprised within the walls
of a single city, forming as it were a vast garland of priests,
composed of a variety of the choicest flowers.
CHAPTER VII: Of the General Council,
at which Bishops from all Nations were Present. (1)
IN effect, the most distinguished of God's ministers from all
the churches which abounded in Europe, Lybia, (2) and Asia were
here assembled. And a single house of prayer, as though divinely
enlarged, sufficed to contain at once Syrians and Cilicians, Phoenicians
and Arabians, delegates from Palestine, and others from Egypt;
Thebans and Libyans, with those who came from the region of Mesopotamia.
A Persian bishop too was present at this conference, nor was even
a Scythian found wanting to the number. (3) Pontus, Galatia, and
Pamphylia, Cappadocia, Asia, and Phrygia, furnished their most
distinguished prelates; while those who dwelt in the remotest
districts of Thrace and Macedonia, of Achaia and Epirus, were
notwithstanding in attendance. Even from Spain itself, one whose
fame was widely spread took his seat as an individual in the great
assembly. (4) The prelate of the imperial city (5) was prevented
from attending by extreme old age; but his presbyters were present,
and supplied his place. Constantine is the first prince of any
age who bound together such a garland as this with the bond of
peace, and presented it to his Saviour as a thank-offering for
the victories he had obtained over every foe, thus exhibiting
in our own times a similitude of the apostolic company.
CHAPTER VIII: That the Assembly was
composed, as in the days of the Apostles, of Individuals from
Various Nations.
FOR it is said (1) that in the Apostles' age, there were gathered
"devout men from every nation under heaven"; among whom
were Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia,
in Judea, and Cappadocia, in Pontus and Asia, in Phrygia and Pamphylia,
in Egypt, and the parts of Libya about Cyrene; and sojourners
from Rome, both Jews and proselytes, Cretans and Arabians. But
that assembly was less, in that not all who composed it were ministers
of God; but in the present company, the number of bishops exceeded
two hundred and fifty, (2) while that of the presbyters and deacons
in their train, and the crowd of acolytes and other attendants
was altogether beyond computation.
CHAPTER IX: Of the Virtue and Age of
the Two Hundred and Fifty Bishops.
Of these ministers of God, some were distinguished by wisdom and
eloquence, others by the gravity of their lives, and by patient
fortitude of character, while others again united in themselves
all these graces. (1) There were among them men whose years demanded
veneration: others were younger, and in the prime of mental vigor;
and some had but recently entered on the course of their ministry.
For the maintenance of all ample provision was daily furnished
by the emperor's command.
CHAPTER X: Council in the Palace. Constantine,
entering, took his Seat in the Assembly.
Now when the appointed day arrived on which the council met for
the final solution of the questions in dispute, each member was
present for this in the central building of the palace, (1) which
appeared to exceed the rest in magnitude. On each side of the
interior of this were many seats disposed in order, which were
occupied by those who had been invited to attend, according to
their rank. As soon, then, as the whole assembly had seated themselves
with becoming orderliness, a general silence prevailed, in expectation
of the emperor's arrival. And first of all, three of his immediate
family entered in succession, then others also preceded his approach,
not of the soldiers or guards who usually accompanied him, but
only friends in the faith. And now, all rising at the signal which
indicated the emperor's entrance, at last he himself proceeded
through the midst of the assembly, like some heavenly messenger
of God, clothed in raiment which glittered as it were with rays
of light, reflecting the glowing radiance of a purple robe, and
adorned with the brilliant splendor of gold and precious stones.
Such was the external appearance of his person; and with regard
to his mind, it was evident that he was distinguished by piety
and godly fear. This was indicated by his downcast eyes, the blush
on his countenance, and his gait. For the rest of his personal
excellencies, he surpassed all present in height of stature and
beauty of form, as well as in majestic dignity of mien, and invincible
strength and vigor. All these graces, united to a suavity of manner,
and a serenity becoming his imperial station, declared the excellence
of his mental qualities to be above all praise. (2) As soon as
he had advanced to the upper end of the seats, at first he remained
standing, and when a low chair of wrought gold had been set for
him, he waited until the bishops had beckoned to him, and then
sat down, and after him the whole assembly did the same.
CHAPTER XI: Silence of the Council,
after Some Words by the Bishop Eusebius.
The bishop who occupied the chief place in the right division
of the assembly (1) then rose, and, addressing the emperor, delivered
a concise speech, in a strain of thanksgiving to Almighty God
on his behalf. When he had resumed his seat, silence ensued, and
all regarded the emperor with fixed attention; on which he looked
serenely round on the assembly with a cheerful aspect, and, having
collected his thoughts, in a calm and gentle tone gave utterance
to the following words.
CHAPTER XII: Constantine's Address
to the Council concerning Peace.(1)
"It was once my chief desire, dearest friends, to enjoy the
spectacle of your united presence; and now that this desire is
fulfilled, I feel myself bound to render thanks to God the universal
King, because, in addition to all his other benefits, he has granted
me a blessing higher than all the rest, in permitting me to see
you not only all assembled together, but all united in a common
harmony of sentiment. I pray therefore that no malignant adversary
may henceforth interfere to mar our happy state; I pray that,
now the impious hostility of the tyrants has been forever removed
by the power of God our Saviour, that spirit who delights in evil
may devise no other means for exposing the divine law to blasphemous
calumny; for, in my judgment, intestine strife within the Church
of God, is far more evil and dangerous than any kind of war or
conflict; and these our differences appear to me more grievous
than any outward trouble. Accordingly, when, by the will and with
the co-operation of God, I had been victorious over my enemies,
I thought that nothing more remained but to render thanks to him,
and sympathize in the joy of those whom he had restored to freedom
through my instrumentality; as soon as I heard that intelligence
which I had least expected to receive, I mean the news of your
dissension, I judged it to be of no secondary importance, but
with the earnest desire that a remedy for this evil also might
be found through my means, I immediately sent to require your
presence. And now I rejoice in beholding your assembly; but I
feel that my desires will be most completely fulfilled when I
can see you all united in one judgment, and that common spirit
of peace and concord prevailing amongst you all, which it becomes
you, as consecrated to the service of God, to commend to others.
Delay not, then, dear friends: delay not, ye ministers of God,
and faithful servants of him who is our common Lord and Saviour:
begin from this moment to discard the causes of that disunion
which has existed among you, and remove the perplexities of controversy
by embracing the principles of peace. For by such conduct you
will at the same time be acting in a manner most pleasing to the
supreme God, and you will confer an exceeding favor on me who
am your fellow- servant."
CHAPTER XIII: How he led the Dissentient
Bishops to Harmony of Sentiment.
As soon as the emperor had spoken these words in the Latin tongue,
which another interpreted, he gave permission to those who presided
in the council to deliver their opinions. On this some began to
accuse their neighbors, who defended themselves, and recriminated
in their turn. In this manner numberless assertions were put forth
by each party, and a violent controversy arose at the very commencement.
Notwithstanding this, the emperor gave patient audience to all
alike, and received every proposition with steadfast attention,
and by occasionally assisting the argument of each party in turn,
he gradually disposed even the most vehement disputants to a reconciliation.
At the same time, by the affability of his address to all, and
his use of the Greek language, with which he was not altogether
unacquainted, he appeared in a truly attractive and amiable light,
persuading some, convincing others by his reasonings, praising
those who spoke well, and urging all to unity of sentiment, until
at last he succeeded in bringing them to one mind and judgment
respecting every disputed question.
CHAPTER XIV: Unanimous Declaration
of the Council concerning Faith, and the Celebration of Easter.
The result was that they were not only united as concerning the
faith, but that the time for the celebration of the salutary feast
of Easter was agreed on by all. Those points also which were sanctioned
by the resolution of the whole body were committed to writing,
and received the signature of each several member. (1) Then the
emperor, believing that he had thus obtained a second victory
over the adversary of the Church, proceeded to solemnize a triumphal
festival in honor of God.
CHAPTER XV: How Constantine entertained
the Bishops on the Occasion of his Vicennalia.
About this time he completed the twentieth year of his reign.
(1) On this occasion public festivals were celebrated by the people
of the provinces generally, but the emperor himself invited and
feasted with those ministers of God whom he had reconciled, and
thus offered as it were through them a suitable sacrifice to God.
Not one of the bishops was wanting at the imperial banquet, (2)
the circumstances of which were splendid beyond description. Detachments
of the body- guard and other troops surrounded the entrance of
the palace with drawn swords, and through the midst of these the
men of God proceeded without fear into the innermost of the imperial
apartments, in which some were the emperor's own companions at
table, while others reclined on couches arranged on either side.
(3) One might have thought that a picture of Christ's kingdom
was thus shadowed forth, and a dream rather than reality.
CHAPTER XVI: Presents to the Bishops,
and Letters to the People generally.
AFTER the celebration of this brilliant festival, the emperor
courteously received all his guests, and generously added to the
favors he had already bestowed by personally presenting gifts
to each individual according to his rank. He also gave information
of the proceedings of the synod to those who had not been present,
by a letter in his own hand- writing. And this letter also I will
inscribe as it were on some monument by inserting it in this my
narrative of his life. It was as follows:
CHAPTER XVII: Constantine's Letter
to the Churches respecting the Council at Nicaea.
"CONSTANTINUS AUGUSTUS, to the Churches. "Having had
full proof, in the general prosperity of the empire, how great
the favor of God has been towards us, I have judged that it ought
to be the first object of my endeavors, that unity of faith, sincerity
of love, and community of feeling in regard to the worship of
Almighty God, might be preserved among the highly favored multitude
who compose the Catholic Church. And, inasmuch as this object
could not be effectually and certainly secured, unless all, or
at least the greater number of the bishops were to meet together,
and a discussion of all particulars relating to oar most holy
religion to take place; for this reason as numerous an assembly
as possible has been convened, at which I myself was present,
as one among yourselves (and far be it from me to deny that which
is my greatest joy, that I am your fellow- servant), and every
question received due and full examination, until that judgment
which God, who sees all things, could approve, and which tended
to unity and concord, was brought to light, so that no room was
left for further discussion or controversy in relation to the
faith.
CHAPTER XVIII: He speaks of their Unanimity
respecting the Feast of Easter, and against the Practice of the
Jews.
"AT this meeting the question concerning the most holy day
of Easter was discussed, and it was resolved by the united judgment
of all present, that this feast ought to be kept by all and in
every place on one and the same day. For what can be more becoming
or honorable to us than that this feast from which we date our
hopes of immortality, should be observed unfailingly by all alike,
according to one ascertained order and arrangement? And first
of all, it appeared an unworthy thing that in the celebration
of this most holy feast we should follow the practice of the Jews,
who have impiously defiled their hands with enormous sin, and
are, therefore, deservedly afflicted with blindness of soul. For
we have it in our power, if we abandon their custom, to prolong
the due observance of this ordinance to future ages, by a truer
order, which we have preserved from the very day of the passion
until the present time. Let us then have nothing in common with
the detestable Jewish crowd; for we have received from our Saviour
a different way. A course at once legitimate and honorable lies
open to our most holy religion. Beloved brethren, let us with
one consent adopt this course, and withdraw ourselves from all
participation in their baseness. (1) For their boast is absurd
indeed, that it is not in our power without instruction from them
to observe these things. For how should they be capable of forming
a sound judgment, who, since their parricidal guilt in slaying
their Lord, have been subject to the direction, not of reason,
but of ungoverned passion, and are swayed by every impulse of
the mad spirit that is in them? Hence it is that on this point
as well as others they have no perception of the truth, so that,
being altogether ignorant of the true adjustment of this question,
they sometimes celebrate Easter twice in the same year. Why then
should we follow those who are confessedly in grievous error?
Surely we shall never consent to keep this feast a second time
in the same year. But supposing these reasons were not of sufficient
weight, still it would be incumbent on your Sagacities (2) to
strive and pray continually that the purity of your souls may
not seem in anything to be sullied by fellowship with the customs
of these most wicked men. We must consider, too, that a discordant
judgment in a case of such importance, and respecting such religious
festival, is wrong. For our Saviour has left us one feast in commemoration
of the day of our deliverance, I mean the day of his most holy
passion; and he has willed that his Catholic Church should be
one, the members of which, however scattered in many and diverse
places, are yet cherished by one pervading spirit, that is, by
the will of God. And let your Holinesses' sagacity reflect how
grievous and scandalous it is that on the self-same days some
should be engaged in fasting, others in festive enjoyment; and
again, that after the days of Easter some should be present at
banquets and amusements, while others are fulfilling the appointed
fasts. It is, then, plainly the will of Divine Providence (as
I suppose you all clearly see), that this usage should receive
fitting correction, and be reduced to one uniform rule.
CHAPTER XIX: Exhortation to follow
the Example of the Greater Part of the World.
"Since, therefore, it was needful that this matter should
be rectified, so that we might have nothing in common with that
nation of parricides who slew their Lord: and since that arrangement
is consistent with propriety which is observed by all the churches
of the western, southern, and northern parts of the world, and
by some of the eastern also: for these reasons all are unanimous
on this present occasion in thinking it worthy of adoption. And
I myself have undertaken that this decision should meet with the
approval of your Sagacities, (1) in the hope that your Wisdoms
(1) will gladly admit that practice which is observed at once
in the city of Rome, and in Africa; throughout Italy, and in Egypt,
in Spain, the Gauls, Britain, Libya, and the whole of Greece;
in the dioceses of Asia and Pontus, and in Cilicia, with entire
unity of judgment. And you will consider not only that the number
of churches is far greater in the regions I have enumerated than
in any other, but also that it is most fitting that all should
unite in desiring that which sound reason appears to demand, and
in avoiding all participation in the perjured conduct of the Jews.
(2) In fine, that I may express my meaning in as few words as
possible, it has been determined by the common judgment of all,
that the most holy feast of Easter should be kept on one and the
same day. For on the one hand a discrepancy of opinion on so sacred
a question is unbecoming, and on the other it is surely best to
act on a decision which is free from strange folly and error.
CHAPTER XX: Exhortation to obey the
Decrees of the Council.
"RECEIVE, then, with all willingness this truly Divine injunction,
and regard it as in truth the gift of God. For whatever is determined
in the holy assemblies of the bishops is to be regarded as indicative
of the Divine will. As soon, therefore, as you have communicated
these proceedings to all our beloved brethren, you are bound from
that time forward to adopt for yourselves, and to enjoin on others
the arrangement above mentioned, and the due observance of this
most sacred day; that whenever I come into the presence of your
love, which I have long desired, I may have it in my power to
celebrate the holy feast with you on the same day, and may rejoice
with you on all accounts, when I behold the cruel power of Satan
removed by Divine aid through the agency of our endeavors, while
your faith, and peace, and concord ever? where flourish. God preserve
you, beloved brethren
The emperor transmitted a faithful copy (1) of this letter to
every province, wherein they who read it might discern as in a
mirror the pure sincerity of his thoughts, and of his piety toward
God.
CHAPTER XXI: Recommendation to the
Bishops, on their Departure, to Preserve Harmony.
AND now, when the council was on the point of being finally dissolved,
he summoned all the bishops to meet him on an appointed day, and
on their arrival addressed them in a farewell speech, in which
he recommended them to be diligent in the maintenance of peace,
to avoid contentious disputations, amongst themselves and not
to be jealous, if any one of their number should appear pre-eminent
for wisdom and eloquence, but to esteem the excellence of one
a blessing common to all. On the other hand he reminded them that
the more gifted should forbear to exalt themselves to the prejudice
of their humbler brethren, since it is God's prerogative to judge
of real superiority. Rather should they considerately condescend
to the weaker, remembering that absolute perfection in any case
is a rare quality indeed. Each then, should be willing to accord
indulgence to the other for slight offenses, to regard charitably
and pass over mere human weaknesses; holding mutual harmony in
the highest honor, that no occasion of mockery might be given
by their dissensions to those who are ever ready to blaspheme
the word of God: whom indeed we should do all in our power to
save, and this cannot be unless our conduct seems to them attractive.
But you are well aware of the fact that testimony is by no means
productive of blessing to all, since some who hear are glad to
secure the supply of their mere bodily necessities, while others
court the patronage of their superiors; some fix their affection
on those who treat them with hospitable kindness, others again,
being honored with presents, love their benefactors in return;
but few are they who really desire the word of testimony, and
rare indeed is it to find a friend of truth. Hence the necessity
of endeavoring to meet the case of all, and, physician-like, to
administer to each that which may tend to the health of the soul,
to the end that the saving doctrine may be fully honored by all.
Of this kind was the former part of his exhortation; (1) and in
conclusion he enjoined them to offer diligent supplications to
God on his behalf. Having thus taken leave of them, he gave them
all permission to return to their respective countries; and this
they did with joy, and thenceforward that unity of judgment at
which they had arrived in the emperor's presence continued to
prevail, and those who had long been divided were bound together
as members of the same body.
CHAPTER XXII: How he dismissed Some,
and wrote Letters to Others; also his Presents.
Full of joy therefore at this success, the emperor presented as
it were pleasant fruits in the way of letters to those who had
not been present at the council. He commanded also that ample
gifts of money should be bestowed on all the people, both in the
country and the cities, being pleased thus to honor the festive
occasion of the twentieth anniversary of his reign.
CHAPTER XXIII: How he wrote to the
Egyptians, exhorting them to Peace.
And now, when all else were at peace, among the Egyptians alone
an implacable contention still raged, (1) so as once more to disturb
the emperor's tranquillity, though not to excite his anger. For
indeed he treated the contending parties with all respect, as
fathers, nay rather, as prophets of God; and again he summoned
them to his presence, and again patiently acted as mediator between
them, and honored them with gifts, and communicated also the result
of his arbitration by letter. He confirmed and sanctioned the
decrees of the council, and called on them to strive earnestly
for concord, and not to distract and rend the Church, but to keep
before them the thought of God's judgment. And these injunctions
the emperor sent by a letter written with his own hand.
CHAPTER XXIV: How he wrote Frequent
Letters of a Religious Character to the Bishops and People.
But besides these, his writings are very numerous on kindred subjects,
and he was the author of a multitude of letters, some to the bishops,
in which he laid injunctions on them tending to the advantage
of the churches of God; and sometimes the thrice blessed one addressed
the people of the churches generally, calling them his own brethren
and fellow-servants. But perhaps we may hereafter find leisure
to collect these despatches in a separate form, in order that
the integrity of our present history may not be impaired by their
insertion.
CHAPTER XXV: How he ordered the Erection
of a Church at Jerusalem, in the Holy Place of our Saviour's Resurrection.
AFTER these things, the pious emperor addressed himself to another
work truly worthy of record, in the province of Palestine. What
then was this work? He judged it incumbent on him to render the
blessed locality of our Saviour's resurrection an object of attraction
and veneration to all. He issued immediate injunctions, therefore,
for the erection in that spot of a house of prayer: and this he
did, not on the mere natural impulse of his own mind, but being
moved in spirit by the Saviour himself.
CHAPTER XXVI: That the Holy Sepulchre
had been covered with Rubbish and with Idols by the Ungodly.
For it had been in time past the endeavor of impious men (or rather
let me say of the whole race of evil spirits through their means),
to consign to the darkness of oblivion that divine monument of
immortality to which the radiant angel had descended from heaven,
and rolled away the stone for those who still had stony hearts,
and who supposed that the living One still lay among the dead;
and had declared glad tidings to the women also, and removed their
stony-hearted unbelief by the conviction that he whom they sought
was alive. This sacred cave, then, certain impious and godless
persons had thought to remove entirely from the eyes of men, supposing
in their folly that thus they should be able effectually to obscure
the truth. Accordingly they brought a quantity of earth from a
distance with much labor, and covered the entire spot; then, having
raised this to a moderate height, they paved it with stone, concealing
the holy cave beneath this massive mound. Then, as though their
purpose had been effectually accomplished, they prepare on this
foundation a truly dreadful sepulchre of souls, by building a
gloomy shrine of lifeless idols to the impure spirit whom they
call Venus, and offering detestable oblations therein on profane
and accursed altars. For they supposed that their object could
not otherwise be fully attained, than by thus burying the sacred
cave beneath these foul pollutions. Unhappy men! they were unable
to comprehend how impossible it was that their attempt should
remain unknown to him who had been crowned with victory over death,
any more than the blazing sun, when he rises above the earth,
and holds his wonted course through the midst of heaven, is unseen
by the whole race of mankind. Indeed, his saving power, shining
with still greater brightness, and illumining, not the bodies,
but the souls of men, was already filling the world with the effulgence
of its own light. Nevertheless, these devices of impious and wicked
men against the truth had prevailed for a long time, nor had any
one of the governors, or military commanders, or even of the emperors
themselves ever yet appeared, with ability to abolish these daring
impieties, save only that one who enjoyed the favor of the King
of kings. And now, acting as he did under the guidance of the
divine Spirit, he could not consent to see the sacred spot of
which we have spoken, thus buried, through the devices of the
adversaries, under every kind of impurity, and abandoned to forgetfulness
and neglect; nor would he yield to the malice of those who had
contracted this guilt, but calling on the divine aid, gave orders
that the place should be thoroughly purified, thinking that the
parts which had been most polluted by the enemy ought to receive
special tokens, through his means, of the greatness of the divine
favor. As soon, then, as his commands were issued, these engines
of deceit were cast down from their proud eminence to the very
ground, and the dwelling-places of error, with the statues and
the evil spirits which they represented, were overthrown and utterly
destroyed.
CHAPTER XXVII: How Constantine commanded
the Materials of the Idol Temple, and the Soil itself, to be removed
at a Distance.
Nor did the emperor's zeal stop here; but he gave further orders
that the materials of what was thus destroyed, both stone and
timber, should be removed and thrown as far from the spot as possible;
and this command also was speedily executed. The emperor, however,
was not satisfied with having proceeded thus far: once more, fired
with holy ardor, he directed that the ground itself should be
dug up to a considerable depth, and the soil which had been polluted
by the foul impurities of demon worship transported to a far distant
place.
CHAPTER XXVIII: Discovery of the Most
Holy Sepulchre. (1)
This also was accomplished without delay. But as soon as the original
surface of the ground, beneath the covering of earth, appeared,
immediately, and contrary to all expectation, the venerable and
hollowed monument of our Saviour's resurrection was discovered.
Then indeed did this most holy cave present a faithful similitude
of his return to life, in that, after lying buried in darkness,
it again emerged to light, and afforded to all who came to witness
the sight, a clear and visible proof of the wonders of which that
spot had once been the scene, a testimony to the resurrection
of the Saviour clearer than any voice could give.
CHAPTER XXIX: How he wrote concerning
the Erection of a Church, both to the Governors of the Provinces,
and to the Bishop Macarius.
IMMEDIATELY after the transactions I have recorded, the emperor
sent forth injunctions which breathed a truly pious spirit, at
the same time granting ample supplies of money, and commanding
that a house of prayer worthy of the worship of God should be
erected near the Saviour's tomb on a scale of rich and royal greatness.
This object he had indeed for some time kept in view, and had
foreseen, as if by the aid of a superior intelligence, that which
should afterwards come to pass. He laid his commands, therefore,
on the governors of the Eastern provinces, that by an abundant
and unsparing expenditure they should secure the completion of
the work on a scale of noble and ample magnificence. He also despatched
the following letter to the bishop who at that time presided over
the church at Jerusalem, in which he clearly asserted the saving
doctrine of the faith, writing in these terms.
CHAPTER XXX: Constantine's Letter to
Macarius respecting the Building of the Church of our Saviour.
"VICTOR CONSTANTIUS, MAXIMUS AUGUSTUS, to Macarius.
"Such is our Saviour's grace, that no power of language seems
adequate to describe the wondrous circumstance to which I am about
to refer. For, that the monument of his most holy Passion, so
long ago buried beneath the ground, should have remained unknown
for so long a series of years, until its reappearance to his servants
now set free through the removal of him (1) who was the common
enemy of all, is a fact which truly surpasses all admiration.
For if all who are accounted wise throughout the world were to
unite in their endeavors to say somewhat worthy of this event,
they would be unable to attain their object in the smallest degree.
Indeed, the nature of this miracle as far transcends the capacity
of human reason as heavenly things are superior to human affairs.
For this cause it is ever my first, and indeed my only object,
that, as the authority of the truth is evincing itself daily by
fresh wonders, so our souls may all become more zealous, with
all sobriety and earnest unanimity, for the honor of the Divine
law. I desire, therefore, especially, that you should be persuaded
of that which I suppose is evident to all beside, namely, that
I have no greater care than how I may best adorn with a splendid
structure that sacred spot, which, under Divine direction, I have
disencumbered as it were of the heavy weight of foul idol worship;
a spot which has been accounted holy from the beginning in God's
judgment, but which now appears holier still, since it has brought
to light a clear assurance of our Saviour's passion.
CHAPTER XXXI: That the Building should
surpass all the Churches in the World in the Beauty of its Walls,
its Columns, and Marbles.
"IT will be well, therefore, for your sagacity to make such
arrangements and provision of all things needful for the work,
that not only the church itself as a whole may surpass all others
whatsoever in beauty, but that the details of the building may
be of such a kind that the fairest structures in any city of the
empire may be excelled by this. And with respect to the erection
and decoration of the walls, this is to inform you that our friend
Dracilianus, the deputy of the Praetorian Praefects, and the governor
of the province, have received a charge from us. For our pious
directions to them are to the effect that artificers and laborers,
and whatever they shall understand from your sagacity to be needful
for the advancement of the work, shall forthwith be furnished
by their care. And as to the columns and marbles, whatever you
shall judge, after actual inspection of the plan, to be especially
precious and serviceable, be diligent to send information to us
in writing, in order that whatever quantity or sort of materials
we shall esteem from your letter to be needful, may be procured
from every quarter, as required, for it is fitting that the most
marvelous place in the world should be worthily decorated.
CHAPTER XXXII: That he instructed the
Governors concerning the Beautifying of the Roof; also concerning
Workmen, and Materials.
"WITH respect to the ceiling (1) of the church, I wish to
know from you whether in your judgment it should be panel-ceiled,
(2) or finished with any other kind of workmanship. If the panel
ceiling be adopted, it may also be ornamented with gold. For the
rest, your Holiness will give information as early as possible
to the before- mentioned magistrates how many laborers and artificers,
and what expenditure of money is required. You will also be careful
to send us a report without delay, not only respecting the marbles
and columns, but the paneled ceiling also, should this appear
to you to be the most beautiful form. God preserve you, beloved
brother!"
CHAPTER XXXIII: How the Church of our
Saviour, the New Jerusalem prophesied of in Scripture, was built.
This was the emperor's letter; and his directions were at once
carried into effect. Accordingly, on the very spot which witnessed
the Saviour's sufferings, a new Jerusalem was constructed, over
against the one so celebrated of old, which, since the foul stain
of guilt brought on it by the murder of the Lord, had experienced
the last extremity of desolation, the effect of Divine judgment
on its impious people. It was opposite this city that the emperor
now began to rear a monument to the Saviour's victory over death,
with rich and lavish magnificence. And it may be that this was
that second and new Jerusalem spoken of in the predictions of
the prophets, (1) concerning which such abundant testimony is
given in the divinely inspired records.
First of all, then, he adorned the sacred cave itself, as the
chief part of the whole work, and the hallowed monument at which
the angel radiant with light had once declared to all that regeneration
which was first manifested in the Saviour's person.
CHAPTER XXXIV: Description of the Structure
of the Holy Sepulchre.
This monument, therefore, first of all, as the chief part of the
whole, the emperor's zealous magnificence beautified with rare
columns, anti profusely enriched with the most splendid decorations
of every kind.
CHAPTER XXXV: Description of the Atrium
and Porticos.
The next object of his attention was a space of ground of great
extent, and open to the pure air of heaven. This he adorned with
a pavement of finely polished stone, and enclosed it on three
sides with porticos of great length.
CHAPTER XXXVI: Description of the Walls,
Roof, Decoration, and Gilding of the Body of the Church.
For at the side opposite to the cave, which was the eastern side,
the church itself was erected; a noble work rising to a vast height,
and of great extent both in length and breadth. The interior of
this structure was floored with marble slabs of various colors;
while the external surface of the walls, which shone with polished
stones exactly fitted together, exhibited a degree of splendor
in no respect inferior to that of marble. With regard to the roof,
it was covered on the outside with lead, as a protection against
the rains of winter. But the inner part of the roof, which was
finished with sculptured panel work, extended in a series of connected
compartments, like a vast sea, over the whole church; (1) and,
being overlaid throughout with the purest gold, caused the entire
building to glitter as it were with rays of light.
CHAPTER XXXVII: Description of the
Double Porticos on Either Side, and of the Three Eastern Gates.
BESIDES this were two porticos on each side, with upper and lower
ranges of pillars, (1) corresponding in length with the church
itself; and these also had their roofs ornamented with gold. Of
these porticos, those which were exterior to the church were supported
by columns of great size, while those within these rested on piles
(2) of stone beautifully adorned on the surface. Three gates,
placed exactly east, were intended to receive the multitudes who
entered the church.
CHAPTER XXXVIII: Description of the
Hemisphere, the Twelve Columns, and their Bowls.
OPPOSITE these gates the crowning part of the whole was the hemisphere,
(1) which rose to the very summit of the church. This was encircled
by twelve columns (according to the number of the apostles of
our Saviour), having their capitals embellished with silver bowls
of great size, which the emperor himself presented as a splendid
offering to his God.
CHAPTER XXXIX: Description of the Inner
Court, the Arcades and Porches.
In the next place he enclosed the atrium which occupied the space
leading to the entrances in front of the church. This comprehended,
first the court, then the porticos on each side, and lastly the
gates of the court. After these, in the midst of the open market-place,
(1) the general entrance-gates, which were of exquisite workmanship,
afforded to passers-by on the outside a view of the interior which
could not fail to inspire astonishment.
CHAPTER XL: Of the Number of his Offerings.
This temple, then, the emperor erected as a conspicuous monument
of the Saviour's resurrection, and embellished it throughout on
an imperial scale of magnificence. He further enriched it with
numberless offerings of inexpressible beauty and various materials,--gold,
silver, and precious stones, the skillful and elaborate arrangement
of which, in regard to their magnitude, number, and variety, we
have not leisure at present to describe particularly. (1)
CHAPTER XLI: Of the Erection of Churches
in Bethlehem, and an the Mount of Olives.
In the same country he discovered other places, venerable as being
the localities of two sacred caves: and these also he adorned
with lavish magnificence. In the one case, he rendered due honor
to that which had been the scene of the first manifestation of
our Saviour's divine presence, when he submitted to be born in
mortal flesh; while in the case of the second cavern he hallowed
the remembrance of his ascension to heaven from the mountain top.
And while he thus nobly testified his reverence for these places,
he at the same time eternized the memory of his mother, (1) who
had been the instrument of conferring so valuable a benefit on
mankind.
CHAPTER XLII: That the Empress Helena,
(1) Constantine's Mother, having visited this Locality for Devotional
Purposes, built these Churches.
For she, having resolved to discharge the duties of pious devotion
to the God, the King of kings, and feeling it incumbent on her
to render thanksgivings with prayers on behalf both of her own
son, now so mighty an emperor, and of his sons, her own grandchildren,
the divinely favored Caesars, though now advanced in years, yet
gifted with no common degree of wisdom, had hastened with youthful
alacrity to survey this venerable land; and at the same time to
visit the eastern provinces, cities, and people, with a truly
imperial solicitude. As soon, then, as she had rendered due reverence
to the ground which the Saviour's feet had trodden, according
to the prophetic word which says (2) "Let us worship at the
place whereon his feet have stood," she immediately bequeathed
the fruit of her piety to future generations.
CHAPTER XLIII: A Farther Notice of
the Churches at Bethlehem.
FOR without delay she dedicated two churches to the God whom she
adored, one at the grotto which had been the scene of the Saviour's
birth; the other on the mount of his ascension. For he who was
"God with us" had submitted to be born even in a cave
(1) of the earth, and the place of his nativity was called Bethlehem
by the Hebrews. Accordingly the pious empress honored with rare
memorials the scene of her travail who bore this heavenly child,
and beautified the sacred cave with all possible splendor. The
emperor himself soon after testified his reverence for the spot
by princely offerings, and added to his mother's magnificence
by costly presents of silver and gold, and embroidered hangings.
And farther, the mother of the emperor raised a stately structure
on the Mount of Olives also, in memory of his ascent to heaven
who is the Saviour of mankind, erecting a sacred church and temple
on the very summit of the mount. And indeed authentic history
informs us that in this very cave the Saviour imparted his secret
revelations to his disciples. (2) And here also the emperor testified
his reverence for the King of kings, by diverse and costly offerings.
Thus did Helena Augusta, the pious mother of a pious emperor,
erect over the two mystic caverns these two noble and beautiful
monuments of devotion, worthy of everlasting remembrance, to the
honor of God her Saviour, and as proofs of her holy zeal, receiving
from her son the aid of his imperial power. Nor was it long ere
this aged woman reaped the due reward of her labors. After passing
the whole period of her life, even to declining age, in the greatest
prosperity, and exhibiting both in word and deed abundant fruits
of obedience to the divine precepts, and having enjoyed in consequence
an easy and tranquil existence, with unimpaired powers of body
and mind, at length she obtained from God an end befitting her
pious course, and a recompense of her good deeds even in this
present life.
CHAPTER XLIV: Of Helena's Generosity
and Beneficent Acts.
For on the occasion of a circuit which she made of the eastern
provinces, in the splendor of imperial authority, she bestowed
abundant proofs of her liberality as well on the inhabitants of
the several cities collectively, as on individuals who approached
her, at the same time that she scattered largesses among the soldiery
with a liberal hand. But especially abundant were the gifts she
bestowed on the naked and unprotected poor. To some she gave money,
to others an ample supply of clothing: she liberated some from
imprisonment, or from the bitter servitude of the mines; others
she delivered from unjust oppression, and others again, she restored
from exile.
CHAPTER XLV: Helena's Pious Conduct
in the Churches.
WHILE, however, her character derived luster from such deeds as
I have described, she was far from neglecting personal piety toward
God. (1) She might be seen continually frequenting his Church,
while at the same time she adorned the houses of prayer with splendid
offerings, not overlooking the churches of the smallest cities.
In short, this admirable woman was to be seen, in simple and modest
attire, mingling with the crowd of worshipers, and testifying
her devotion to God by a uniform course of pious conduct.
CHAPTER XLVI: How she made her Will,
and died at the Age of Eighty Years.
AND when at length at the close of a long life, she was called
to inherit a happier lot, having arrived at the eightieth year
of her age, and being very near the time of her departure, she
prepared and executed her last will in favor of her only son,
the emperor and sole monarch of the world, and her grandchildren,
the Caesars his sons, to whom severally she bequeathed whatever
property she possessed in any part of the world. Having thus made
her will, this thrice blessed woman died in the presence of her
illustrious son, who was in attendance at her side, caring for
her and held her hands: so that, to those who rightly discerned
the truth, the thrice blessed one seemed not to die, but to experience
a real change and transition from an earthly to a heavenly existence,
since her soul, remoulded as it were into an incorruptible and
angelic essence, (1) was received up into her Saviour's presence.
(2)
CHAPTER XLVII: How Constantine buried
his Mother, and how he honored her during her Life.
HER body, too, was honored with special tokens of respect, being
escorted on its way to the imperial city by a vast train of guards,
and there deposited in a royal tomb. Such were the last days of
our emperor's mother, a person worthy of being had in perpetual
remembrance, both for her own practical piety, and because she
had given birth to so extraordinary and admirable an offspring.
And well may his character be styled blessed, for his filial piety
as well as on other grounds. He rendered her through his influence
so devout a worshiper of God, (though she had not previously been
such,) that she seemed to have been instructed from the first
by the Saviour of mankind: and besides this, he had honored her
so fully with imperial dignities, that in every province, and
in the very ranks of the soldiery, she was spoken of under the
titles of Augusta and empress, and her likeness was impressed
on golden coins. (1) He had even granted her authority over the
imperial treasures, to use and dispense them according to her
own will and discretion in every case for this enviable distinction
also she received at the hands of her son. Hence it is that among
the qualities which shed a luster on his memory, we may rightly
include that surpassing degree of filial affection whereby he
rendered full obedience to the Divine precepts which enjoin due
honor from children to their parents. In this manner, then, the
emperor executed in Palestine the noble works I have above described:
and indeed in every province he raised new churches on a far more
imposing scale than those which had existed before his time.
CHAPTER XLVIII: How he built Churches
in Honor of Martyrs, and abolished Idolatry at Constantinople.
And being fully resolved to distinguish the city which bore his
name with especial honor, he embellished it with numerous sacred
edifices, both memorials of martyrs on the largest scale, and
other buildings of the most splendid kind, not only within the
city itself, but in its vicinity: and thus at the same time he
rendered honor to the memory of the martyrs, and consecrated his
city to the martyrs' God. Being filled, too, with Divine wisdom,
he determined to purge the city which was to be distinguished
by his own name from idolatry of every kind, that henceforth no
statues might be worshiped there in the temples of those falsely
reputed to be gods, nor any altars defiled by the pollution of
blood: that there might be no sacrifices consumed by fire, no
demon festivals, nor any of the other ceremonies usually observed
by the superstitious.
CHAPTER XLIX: Representation of the
Cross in the Palace, and of Daniel at the Public Fountains.
On the other hand one might see the fountains in the midst of
the market place graced with figures representing the good Shepherd,
well known to those who study the sacred oracles, and that of
Daniel also with the lions, forged in brass, and resplendent with
plates of gold. Indeed, so large a measure of Divine love possessed
the emperor's soul, that in the principal apartment of the imperial
palace itself, on a vast tablet (1) displayed in the center of
its gold-covered paneled ceiling, he caused the symbol of our
Saviour's Passion to be fixed, composed of a variety of precious
stones richly inwrought with gold. This symbol he seemed to have
intended to be as it were the safeguard of the empire itself.
CHAPTER L: That he erected Churches
in Nicomedia, and in Other Cities.
HAVING thus embellished the city which bore his name, he next
distinguished the capital of Bithynia (1) by the erection of a
stately and magnificent church, being desirous of raising in this
city also, in honor of his Saviour and at his own charges, a memorial
of his victory over his own enemies and the adversaries of God.
He also decorated the principal cities of the other provinces
with sacred edifices of great beauty; as, for example, in the
case of that metropolis of the East which derived its name from
Antiochus, in which, as the head of that portion of the empire,
he consecrated to the service of God a church of unparalleled
size and beauty. The entire building was encompassed by an enclosure
of great extent, within which the church itself rose to a vast
elevation, being of an octagonal form, and surrounded on all sides
by many chambers, courts, and upper and lower apartments; the
whole richly adorned with a profusion of gold, brass, and other
materials of the most costly kind.
CHAPTER LI: That he ordered a Church
to be built at Mambre.
Such was the principal sacred edifices erected by the emperor's
command. But having heard that the self-same Saviour who erewhile
had appeared on earth (1) had in ages long since past afforded
a manifestation of his Divine presence to holy men of Palestine
near the oak of Mambre, (2) he ordered that a house of prayer
should be built there also in honor of the God who had thus appeared.
Accordingly the imperial commission was transmitted to the provincial
governors by letters addressed to them individually, enjoining
a speedy completion of the appointed work. He sent moreover to
the writer of this history an eloquent admonition, a copy of which
I think it well to insert in the present work, in order to convey
a just idea of his pious diligence and zeal. To express, then,
his displeasure at the evil practices which he had heard were
usual in the place just referred to, he addressed me in the following
terms.
CHAPTER LII: Constantine's Letter to
Eusebius concerning Mambre.
"VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS, to Macarius, and
the rest of the bishops in Palestine. (2)
"One benefit, and that of no ordinary importance, has been
conferred on us by my truly pious mother-in-law, (2) in that she
has made known to us by letter that abandoned folly of impious
men which has hitherto escaped detection by you: so that the criminal
conduct thus overlooked may now through our means obtain fitting
correction and remedy, necessary though tardy. For surely it is
a grave impiety indeed, that holy places should be defiled by
the stain of unhallowed impurities. What then is this, dearest
brethren, which, though it has eluded your sagacity, she of whom
I speak was impelled by a pious sense of duty to disclose?
CHAPTER LIII: That the Saviour appeared
in this Place to Abraham.
"SHE assures me, then, that the place which takes its name
from the oak of Mambre, where we find that Abraham dwelt, is defiled
by certain of the slaves of superstition in every possible way.
She declares that idols (1) which should be utterly destroyed
have been erected on the site of that tree; that an altar is near
the spot; and that impure sacrifices are continually performed.
Now since it is evident that these practices are equally inconsistent
with the character of our times, and unworthy the sanctity of
the place itself, I wish your Gravities (2) to be informed that
the illustrious Count Acacius, our friend, has received instructions
by letter from me, to the effect that every idol which shall be
found in the place above-mentioned shall immediately be consigned
to the flames; that the altar be utterly demolished; and that
if any one, after this our mandate, shall be guilty of impiety
of any kind in this place, he shall be visited with condign punishment.
The place itself we have directed to be adorned with an unpolluted
structure, I mean a church; in order that it may become a fitting
place of assembly for holy men. Meantime, should any breach of
these our commands occur, it should be made known to our clemency
without the least delay by letters from you, that we may direct
the person detected to be dealt with, as a transgressor of the
law, in the severest manner. For you are not ignorant that the
Supreme God first appeared to Abraham, and conversed with him,
in that place. There it was that the observance of the Divine
law first began; there first the Saviour himself, with the two
angels, vouchsafed to Abraham a manifestation of his presence;
there God first appeared to men; there he gave promise to Abraham
concerning his future seed, and straightway fulfilled that promise;
there he foretold that he should be the father of a multitude
of nations. For these reasons, it seems to me right that this
place should not only be kept pure through your diligence from
all defilement, but restored also to its pristine sanctity; that
nothing hereafter may be done there except the performance of
fitting service to him who is the Almighty God, and our Saviour,
and Lord of all. And this service it is incumbent on you to care
for with due attention, if your Gravities be willing (and of this
I feel confident) to gratify my wishes, which are especially interested
in the worship of God. May he preserve you, beloved brethren!"
CHAPTER LIV: Destruction of Idol Temples
and Images everywhere.
ALL these things the emperor diligently performed to the praise
of the saving power of Christ, and thus made it his constant aim
to glorify his Saviour God. On the other hand he used every means
to rebuke the superstitious errors of the heathen. Hence the entrances
of their temples in the several cities were left exposed to the
weather, being stripped of their doors at his command; the tiling
of others was removed, and their roofs destroyed. From others
again the venerable statues of brass, of which the superstition
of antiquity had boasted for a long series of years, were exposed
to view in all the public places of the imperial city: so that
here a Pythian, there a Sminthian Apollo, excited the contempt
of the beholder: while the Delphic tripods were deposited in the
hippodrome and the Muses of Helicon in the palace itself. In short,
the city which bore his name was everywhere filled with brazen
statues of the most exquisite workmanship, which had been dedicated
in every province, and which the deluded victims of superstition
had long vainly honored as gods with numberless victims and burnt
sacrifices, though now at length they learnt to renounce their
error, when the emperor held up the very objects of their worship
to be the ridicule and sport of all beholders. With regard to
those images which were of gold, he dealt with them in a different
manner. For as soon as he understood that the ignorant multitudes
were inspired with a vain and childish dread of these bugbears
of error, wrought in gold and silver, he judged it right to remove
these also, like stumbling-stones thrown in the way of men walking
in the dark, and henceforward to open a royal road, plain and
unobstructed to all. Having formed this resolution, he considered
no soldiers or military force of any sort needful for the suppression
of the evil: a few of his own friends sufficed for this service,
and these he sent by a simple expression of his will to visit
each several province. Accordingly, sustained by confidence in
the emperor's pious intentions and their own personal devotion
to God, they passed through the midst of numberless tribes and
nations, abolishing this ancient error in every city and country.
They ordered the priests themselves, amidst general laughter and
scorn, to bring their gods from their dark recesses to the light
of day: they then stripped them of their ornaments, and exhibited
to the gaze of all the unsightly reality which had been hidden
beneath a painted exterior. Lastly, whatever part of the material
appeared valuable they scraped off and melted in the fire to prove
its worth, after which they secured and set apart whatever they
judged needful for their purpose, leaving to the superstitious
worshipers that which was altogether useless, as a memorial of
their shame. Meanwhile our admirable prince was himself engaged
in a work similar to what we have described. For at the same time
that these costly images of the dead were stripped, as we have
said, of their precious materials, he also attacked those composed
of brass; causing those to be dragged from their places with ropes
and as it were carried away captive, whom the dotage of mythology
had esteemed as gods.
CHAPTER LV: Overthrow of an Idol Temple,
and Abolition of Licentious Practices, at Aphaca in Phoenicia.
THE emperor's next care was to kindle, as it were, a brilliant
torch, by the light of which he directed his imperial gaze around,
to see if any hidden vestiges of error might still exist. And
as the keen-sighted eagle in its heavenward flight is able to
descry from its lofty height the most distant objects on the earth,
so did he, while residing in the imperial palace of his own fair
city, discover as from a watch-tower a hidden and fatal snare
of souls in the province of Phoenicia. This was a grove and temple,
not situated in the midst of any city, nor in any public place,
as for splendor of effect is generally the case, but apart from
the beaten and frequented road, at Aphaca, on part of the summit
of Mount Lebanon, and dedicated to the foul demon known by the
name of Venus. It was a school of wickedness for all the votaries
of impurity, and such as destroyed their bodies with effeminacy.
Here men undeserving of the name forgot the dignity of their sex,
and propitiated the demon by their effeminate conduct; here too
unlawful commerce of women and adulterous intercourse, with other
horrible and infamous practices, were perpetrated in this temple
as in a place beyond the scope and restraint of law. Meantime
these evils remained unchecked by the presence of any observer,
since no one of fair character ventured to visit such scenes.
These proceedings, however, could not escape the vigilance of
our august emperor, who, having himself inspected them with characteristic
forethought, and judging that such a temple was unfit for the
light of heaven, gave orders that the building with its offerings
should be utterly destroyed. Accordingly, in obedience to the
imperial command, these engines of an impure superstition were
immediately abolished, and the hand of military force was made
instrumental in purging the place. And now those who had heretofore
lived without restraint learned self-control through the emperor's
threat of punishment, as likewise those superstitious Gentiles
wise in their own conceit, who now obtained experimental proof
of their own folly.
CHAPTER LVI: Destruction of the Temple
of Aesculapius at Aegae.(1)
FOR since a wide-spread error of these pretenders to wisdom concerned
the demon worshiped in Cilicia, whom thousands regarded with reverence
as the possessor of saving and healing power, who sometimes appeared
to those who passed the night in his temple, sometimes restored
the diseased to health, though on the contrary he was a destroyer
of souls, who drew his easily deluded worshipers from the true
Saviour to involve them in impious error, the emperor, consistently
with his practice, and desire to advance the worship of him who
is at once a jealous God and the true Saviour, gave directions
that this temple also should be razed to the ground. In prompt
obedience to this command, a band of soldiers laid this building,
the admiration of noble philosophers, prostrate in the dust, together
with its unseen inmate, neither demon nor god, but rather a deceiver
of souls, who had seduced mankind for so long a time through various
ages. And thus he who had promised to others deliverance from
misfortune and distress, could find no means for his own security,
any more than when, as is told in myth, he was scorched by the
lightning's stroke. (2) Our emperor's pious deeds, however, had
in them nothing fabulous or feigned; but by virtue of the manifested
power of his Saviour, this temple as well as others was so utterly
overthrown, that not a vestige of the former follies was left
behind.
CHAPTER LVII: How the Gentiles abandoned
Idol Worship, and turned to the Knowledge of God.
HENCE it was that, of those who had been the slaves of superstition,
when they saw with their own eyes the exposure of their delusion,
and beheld the actual ruin of the temples and images in every
place, some applied themselves to the saving doctrine of Christ;
while others, though they declined to take this step, yet reprobated
the folly which they had received from their fathers, and laughed
to scorn what they had so long been accustomed to regard as gods.
Indeed, what other feelings could possess their minds, when they
witnessed the thorough uncleanness concealed beneath the fair
exterior of the objects of their worship? Beneath this were found
either the bones of dead men or dry skulls, fraudulently adorned
by the arts of magicians, (1) or filthy rags full of abominable
impurity, or a bundle of hay or stubble. On seeing all these things
heaped together within their lifeless images, they denounced their
fathers' extreme folly and their own, especially when neither
in the secret recesses of the temples nor in the statues themselves
could any inmate be found; neither demon, nor utterer of oracles,
neither god nor prophet, as they had heretofore supposed: nay,
not even a dim and shadowy phantom could be seen. Accordingly,
every gloomy cavern, every hidden recess, afforded easy access
to the emperor's emissaries: the inaccessible and secret chambers,
the innermost shrines of the temples, were trampled by the soldiers'
feet; and thus the mental blindness which had prevailed for so
many ages over the gentile world became clearly apparent to the
eyes of all.
CHAPTER LVIII: How he destroyed the
Temple of Venus at Heliopolis, and built the First Church in that
City.
SUCH actions as I have described may well be reckoned among the
emperor's noblest achievements, as also the wise arrangements
which he made respecting each particular province. We may instance
the Phoenician city Heliopolis, in which those who dignify licentious
pleasure with a distinguishing title of honor, had permitted their
wives and daughters to commit shameless fornication. But now a
new statute, breathing the very spirit of modesty, proceeded from
the emperor, which peremptorily forbade the continuance of former
practices. And besides this he sent them also written exhortations,
as though he had been especially ordained by God for this end,
that he might instruct all men in the principles of chastity.
Hence, he disdained not to communicate by letter even with these
persons, urging them to seek diligently the knowledge of God.
At the same time he followed up his words by corresponding deeds,
and erected even in this city a church of great size and magnificence:
so that an event unheard of before in any age, now for the first
time came to pass, namely, that a city which had hitherto been
wholly given up to superstition now obtained the privilege of
a church of God, with presbyters and deacons, and its people were
placed under the presiding care of a bishop consecrated to the
service of the supreme God. And further, the emperor, being anxious
that here also as many as possible might be won to the truth,
bestowed abundant provision for the necessities of the poor, desiring
even thus to invite them to seek the doctrines of salvation, as
though he were almost adopting the words of him who said, "Whether
in pretense, or in truth, let Christ be preached." (1)
CHAPTER LIX: Of the Disturbance at
Antioch by Eustathius.
IN the midst, however, of the general happiness occasioned by
these events, and while the Church of God was every where and
every way flourishing throughout the empire, once more that spirit
of envy, who ever watches for the ruin of the good, prepared himself
to combat the greatness of our prosperity, in the expectation,
perhaps, that the emperor himself, provoked by our tumults and
disorders, might eventually become estranged from us. Accordingly,
he kindled a furious controversy at Antioch, and thereby involved
the church in that place in a series of tragic calamities, which
had well-nigh occasioned the total overthrow of the city. The
members of the Church were divided into two opposite parties;
while the people, including even the magistrates and soldiery,
were roused to such a pitch, that the contest would have been
decided by the sword, had not the watchful providence of God,
as well as dread of the emperor's displeasure, controlled the
fury of the multitude. On this occasion, too, the emperor, acting
the part of a preserver and physician of souls, applied with much
forbearance the remedy of persuasion to those who needed it. He
gently pleaded, as it were by an embassy, with his people, sending
among them one of the best approved and most faithful of those
who were honored with the dignity of Count; (1) at the same time
that he exhorted them to a peaceable spirit by repeated letters,
and instructed them in the practice of true godliness, Having
prevailed by these remonstrances, he excused their conduct in
his subsequent letters, alleging that he had himself heard the
merits of the case from him on whose account the disturbance had
arisen. (2) And these letters of his, which are replete with learning
and instruction of no ordinary kind, I should have inserted in
this present work, were it not that they might affix a mark of
dishonor to the character of the persons accused. I will therefore
omit these, being unwilling to revive the memory of past grievances,
and will only annex those to my present narrative which he wrote
to testify his satisfaction at the re- establishment of peace
and concord among the rest. In these letters, he cautioned them
against any desire to claim the ruler of another district, (3)
through whose intervention peace had been restored, as their own,
and exhorted them, consistently with the usage of the Church,
to choose him as their bishop, whom the common Saviour of all
should point out as suited for the office. His letter, then, is
addressed to the people and to the bishops, severally, in the
following terms.
CHAPTER LX: Constantine's Letter to
the Antiochians, directing them not to withdraw Eusebius from
Coesarea, but to seek some one else.
"VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS, to the people of
Antioch.
"How pleasing to the wise and intelligent portion of mankind
is the concord which exists among you! And I myself, brethren,
am disposed to love you with an enduring affection, inspired both
by religion, and by your own manner of life and zeal on my behalf.
It is by the exercise of right understanding and sound discretion,
that we are enabled really to enjoy our blessings. And what can
become you so well as i this discretion? No wonder, then, if I
affirm that your maintenance of the truth has tended rather to
promote your security than to draw on you the hatred of others.
Indeed, amongst brethren, whom the selfsame disposition to walk
in the ways of truth and righteousness promises, through the favor
of God, to register among his pure and holy family, what can be
more honorable than gladly to acquiesce in the prosperity of all
men? Especially since the precepts of the divine law prescribe
a better direction to your proposed intention, and we ourselves
desire that your judgment should be confirmed by proper sanction.
(1) It may be that you are surprised, and at a loss to understand
the meaning of this introduction to my present address. The cause
of it I will not hesitate to explain without reserve. I confess,
then, that on reading your records I perceived, by the highly
eulogistic testimony which they bear to Eusebius, bishop of Caesarea,
whom I have myself long well known and esteemed for his learning
and moderation, that you are strongly attached to him, and desire
to appropriate him as your own. What thoughts, then, do you suppose
that I entertain on this subject, desirous as I am to seek for
and act on the strict principles of right? What anxiety do you
imagine this desire of yours has caused me? O holy faith, who
givest us in our Saviour's words and precepts a model, as it were,
of what our life should be, how hardly wouldst thou thyself resist
the sins of men, were it not that thou refusest to subserve the
purposes of gain! In my own judgment, he whose first object is
the maintenance of peace, seems to be superior to Victory herself;
and where a right and honorable course lies open to one's choice,
surely no one would hesitate to adopt it. I ask then, brethren,
why do we so decide as to inflict an injury on others by our choice?
Why do we covet those objects which will destroy the credit of
our own reputation? I myself highly esteem the individual whom
ye judge worthy of your respect and affection: notwithstanding,
it cannot be right that those principles should be entirely disregarded
which should be authoritative and binding on all alike, so that
each should not be content with his own circumstances, and all
enjoy their proper privileges: nor can it be right, in considering
the claims of rival candidates, to suppose but that not one only,
but many, may appear worthy of comparison with this person. For
as long as no violence or harshness are suffered to disturb the
dignities of the church, they continue to be on an equal footing,
and worthy of the same consideration everywhere. Nor is it reasonable
that an inquiry into the qualifications of this one should be
made to the detriment of others; since the judgment of all churches,
whether reckoned of greater or less importance in themselves,
is equally capable of receiving and maintaining the divine ordinances,
so that one is in no way inferior to another, if we will but boldly
declare the truth, in regard to that standard of practice which
is common to all. If this be so, we must say that you will be
chargeable, not with retaining this prelate, but with wrongfully
removing him; your conduct will be characterized rather by violence
than justice; and whatever may be generally thought by others,
I dare clearly and boldly affirm that this measure will furnish
ground of accusation against you, and will provoke factious disturbances
of the most mischievous kind: for even timid flocks can show the
use and power of their teeth, when the watchful care of their
shepherd declines, and they find themselves bereft of his accustomed
guidance. If this then be really so, if I am not deceived in my
judgment, let this, brethren, be your first consideration, for
many and important considerations will immediately present themselves,
whether, should you persist in your intention, that mutual kindly
feeling and affection which should subsist among you will suffer
no diminution? In the next place, remember that he, who came among
you for the purpose of offering disinterested counsel, (2) now
enjoys the reward which is due to him in the judgment of heaven;
for he has received no ordinary recompense in the high testimony
you have borne to his equitable conduct. Lastly, in accordance
with your usual sound judgment, do ye exhibit a becoming diligence
in selecting the person of whom you stand in need, carefully avoiding
all factious and tumultuous clamor; for such clamor is always
wrong, and from the collision of discordant elements both sparks
and flame will arise. I protest, as I desire to please God and
you, and to enjoy a happiness commensurate with your kind wishes,
that I love you, and the quiet haven of your gentleness, now that
you have cast from you that which defiled, (3) and received in
its place at once sound morality and concord, firmly planting
in the vessel the sacred standard, and guided, as one may say,
by a helm of iron in your course onward to the light of heaven.
Receive then on board that merchandise which is incorruptible,
since, as it were, all bilge water has been drained from the vessel;
and be careful henceforth so to secure the enjoyment of all your
present blessing, that you may not seem at any future time either
to have determined any measure on the impulse of inconsiderate
or ill-directed zeal, or in the first instance rashly to have
entered on an inexpedient course. May God preserve you, beloved
brethren!"
CHAPTER LXI: The Emperor's Letter to
Eusebius praising him for refusing the Bishopric of Antioch.
The Emperor's Letter to me on my refusing the Bishopric of Antioch.
"VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS, to Eusebius.
"I have most carefully perused your letter, and perceive
that you have strictly conformed to the rule enjoined by the discipline
of the Church. Now to abide by that which appears at the same
time pleasing to God, and accordant with apostolical tradition,
is a proof of true piety. You have reason to deem yourself happy
on this behalf, that you are counted worthy, in the judgment,
I may say, of all the world, to have the oversight of any church.
For the desire which all feel to claim you for their own, undoubtedly
enhances your enviable fortune in this respect. Notwithstanding,
your Prudence whose resolve it is to observe the ordinances of
God and the apostolic canon of the Church, (1) has done excellently
well in declining the bishopric of the church at Antioch, and
desiring to continue in that church of which you first received
the oversight by the will of God. I have written on this subject
to the people of Antioch, and also to your colleagues in the ministry
who had themselves consulted me in regard to this question; on
reading which letters, your Holiness will easily discern, that,
inasmuch as justice itself opposed their claims, I have written
to them under divine direction. It will be necessary that your
Prudence should be present at their conference, in order that
this decision may be ratified in the church at Antioch. God preserve
you, beloved brother!"
CHAPTER LXII: Constantine's Letter
to the Council, depreciating the Removal of Eusebius from Coesarea.
"VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS, to Theodotus, Theodorus,
Narcissus, Aetius, Alpheus, and the rest of the bishops who are
at Antioch.
"I have perused the letters written by your Prudences, and
highly approve of the wise resolution of your colleague in the
ministry, Eusebius. Having, moreover, been informed of the circumstances
of the case, partly by your letters, partly by those of our illustrious
counts, (1) Acacius and Strategius, after sufficient investigation
I have written to the people of Antioch, suggesting the course
which will be at once pleasing to God and advantageous for the
Church. A copy of this I have ordered to be subjoined to this
present letter, in order that ye yourselves may know what I thought
fit, as an advocate of the cause of justice, to write to that
people: since I find in your letter this proposal, that, in consonance
with the choice of the people, sanctioned by your own desire,
Eusebius the holy bishop of Caesarea should preside over and take
the charge of the church at Antioch. Now the letters of Eusebius
himself on this subject appeared to be strictly accordant with
the order prescribed by the Church. Nevertheless it is expedient
that your Prudences should be made acquainted with my opinion
also. For I am informed that Euphronius the presbyter, who is
a citizen of Caesarea in Cappadocia, and George of Arethusa, likewise
a presbyter, and appointed to that office by Alexander at Alexandria,
(2) are men of tried faith. It was right, therefore, to intimate
to your Prudences, that in proposing these men and any others
whom you may deem worthy the episcopal dignity, you should decide
this question in a manner conformable to the tradition of the
apostles. For in that case, your Prudences will be able, according
to the rule of the Church and apostolic tradition, to direct this
election in the manner which true ecclesiastical discipline shall
prescribe. God preserve you, beloved brethren!"
CHAPTER LXIII: How he displayed his
Zeal for the Extirpation of Heresies.
Such were the exhortations to do all things to the honor of the
divine religion which the emperor addressed to the rulers of the
churches. Having by these means banished dissension, and reduced
the Church of God to a state of uniform harmony, he next proceeded
to a different duty, feeling it incumbent on him to extirpate
another sort of impious persons, as pernicious enemies of the
human race. These were pests of society, who ruined whole cities
under the specious garb of religious decorum; men whom our Saviour's
warning voice somewhere terms false prophets and ravenous wolves:
"Beware of false prophets, which will come to you in sheep's
clothing, but inwardly are ravening wolves. By their fruits ye
shall know them." (1) Accordingly, by an order transmitted
to the governors of the several provinces, he effectually banished
all such offenders. In addition to this ordinance he addressed
to them personally a severely awakening admonition, exhorting
them to an earnest repentance, that they might still find a haven
of safety in the true Church of God. Hear, then, in what manner
he addressed them in this letter.
CHAPTER LXIV: Constantine's Edict against
the Heretics.
"VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS, to the heretics.
"Understand now, by this present statute, ye Novatians, Valentinians,
Marcionites, Paulians, ye who are called Cataphrygians, (1) and
all ye who devise and support heresies by means of your private
assemblies, with what a tissue of falsehood and vanity, with what
destructive and venomous errors, your doctrines are inseparably
interwoven; so that through you the healthy soul is stricken with
disease, and the living becomes the prey of everlasting death.
Ye haters and enemies of truth and life, in league with destruction!
All your counsels are opposed to the truth, but familiar with
deeds of baseness; full of absurdities and fictions: and by these
ye frame falsehoods, oppress the innocent, and withhold the light
from them that believe. Ever trespassing under the mask of godliness,
ye fill all things with defilement: ye pierce the pure and guileless
conscience with deadly wounds, while ye withdraw, one may almost
say, the very light of day from the eyes of men. But why should
I particularize, when to speak of your criminality as it deserves
demands more time and leisure than I can give? For so long and
unmeasured is the catalogue of your offenses, so hateful and altogether
atrocious are they, that a single day would not suffice to recount
them all. And, indeed, it is well to turn one's ears and eyes
from such a subject, lest by a description of each particular
evil, the pure sincerity and freshness of one's own faith be impaired.
Why then do I still bear with such abounding evil; especially
since this protracted clemency is the cause that some who were
sound are become tainted with this pestilent disease? Why not
at once strike, as it were, at the root of so great a mischief
by a public manifestation of displeasure?
CHAPTER LXV: The Heretics are deprived
of their Meeting Places.
"FORASMUCH, then, as it is no longer possible to bear with
your pernicious errors, we give warning by this present statute
that none of you henceforth presume to assemble yourselves together.
(1) We have directed, accordingly, that you be deprived of all
the houses in which you are accustomed to hold your assemblies:
and our care in this respect extends so far as to forbid the holding
of your superstitious and senseless meetings, not in public merely,
but in any private house or place whatsoever. Let those of you,
therefore, who are desirous of embracing the true and pure religion,
take the far better course of entering the catholic Church, and
uniting with it in holy fellowship, whereby you will be enabled
to arrive at the knowledge of the truth. In any case, the delusions
of your perverted understandings must entirely cease to mingle
with and mar the felicity of our present times: I mean the impious
and wretched double-mindedness of heretics and schismatics. For
it is an object worthy of that prosperity which we enjoy through
the favor of God, to endeavor to bring back those who in time
past were living in the hope of future blessing, from all irregularity
and error to the right path, from darkness to light, from vanity
to truth, from death to salvation. And in order that this remedy
may be applied with effectual power, we have commanded, as before
said, that you be positively deprived of every gathering point
for your superstitious meetings, I mean all the houses of prayer,
if such be worthy of the name, which belong to heretics, and that
these be made over without delay to the catholic Church; that
any other places be confiscated to the public service, and no
facility whatever be left for any future gathering; in order that
from this day forward none of your unlawful assemblies may presume
to appear in any public or private place. Let this edict be made
public."
CHAPTER LXVI: How on the Discovery
of Prohibited Books among the Heretics, Many of them return to
the Catholic Church.
THUS were the lurking-places of the heretics broken up by the
emperor's command, and the savage beasts they harbored (I mean
the chief authors of their impious doctrines) driven to flight.
Of those whom they had deceived, some, intimidated by the emperor's
threats, disguising their real sentiments, crept secretly into
the Church. For since the law directed that search should be made
for their books, those of them who practiced evil and forbidden
arts were detected, and, these were ready to secure their own
safety by dissimulation of every kind. (1) Others, however, there
were, who voluntarily and with real sincerity embraced a better
hope. Meantime the prelates of the several churches. continued
to make strict inquiry, utterly rejecting those who attempted
an entrance under the specious disguise of false pretenses, while
those who came with sincerity of purpose were proved for a time,
and after sufficient trial numbered with the congregation. Such
was the treatment of those who stood charged with rank heresy:
those, however, who maintained no impious doctrine, but had been
separated from the one body through the influence of schismatic
advisers, were received without difficulty or delay. Accordingly,
numbers thus revisited, as it were, their own country after an
absence in a foreign land, and acknowledged the Church as a mother
from whom they had wandered long, and to whom they now returned
with joy and gladness. Thus the members of the entire body became
united, and compacted in one harmonious whole; and the one catholic
Church, at unity with itself, shone with full luster, while no
heretical or schismatic body anywhere continued to exist. (2)
And the credit of having achieved this mighty work our Heaven-protected
emperor alone, of all who had gone before him, was able to attribute
to himself.
BOOK IV.
CHAPTER I: How he honored Many by Presents
and Promotions.
WHILE thus variously engaged in promoting Saviour's doctrine,
the emperor was far from neglecting secular affairs; but in this
respect also he was unwearied in bestowing benefits of every kind
and in quick succession on the people of every province. On the
one hand he manifested a paternal anxiety for the general welfare
of his subjects; on the other he would distinguish individuals
of his own acquaintance with various marks of honor; conferring
his benefits in every instance in a truly noble spirit. No one
could request a favor from the emperor, and fail of obtaining
what he sought: no one expected a boon from him, and found that
expectation vain. (1) Some received presents in money, others
in land; some obtained the Praetorian praefecture, others senatorial,
others again consular rank: many were appointed provincial governors:
others were made counts of the first, second, or third order:
in numberless instances the title of Most Illustrious and many
other distinctions were conferred; for the emperor devised new
dignities, that he might invest a larger number with the tokens
of his favor.
CHAPTER II: Remission of a Fourth Part
of the Taxes.
THE extent to which he studied the general happiness and prosperity
may be understood from a single instance most beneficial and universal
in its application, and still gratefully remembered. He remitted
a fourth part of the yearly tribute paid for land, and bestowed
it on the owners of the soil; so that if we compute this yearly
reduction, we shall find that the cultivators enjoyed their produce
free of tribute every fourth year. (1) This privilege being established
by law, and secured for the time to come, has given occasion for
the emperor's beneficence to be held, not merely by the then present
generation, but by their children and descendants, in perpetual
remembrance.
CHAPTER III: Equalization of the More
Oppressive Taxes.
AND whereas some persons found fault with the surveys of land
which had been made under former emperors, and complained that
their property was unduly burdened; acting in this case also on
the principles of justice, he sent commissioners to equalize the
tribute, and to secure immunity to those who had made this. appeal.
CHAPTER IV: His Liberality, from his
private Resources, to the Losers in Suits of a Pecuniary Nature.
IN cases of judicial arbitration, in order that the loser by his
decision might not quit his presence less contented than the victorious
litigant, he himself bestowed, and from his own private means
in some cases lands, in other money, on the defeated party. In
this manner he took care that the loser, as having appeared in
his in his presence, should be as well satisfied as the gainer
of the cause; for he considered that non one ought in any case
to retire dejected and sorrowful from an interview with such a
price. (1) Thus it happened that both parties returned from the
scene of trial with glad and cheerful countenances, while the
emperor's noble-minded liberality excited universal admiration.
CHAPTER V: Conquest of the Scythians
defeated through the Sign of Our Saviour.
AND why should I relate even briefly and incidentally, how he
subjected barbarous nations to the Roman power; how he was the
first who subjugated the Scythian(1) and Sarmatian tribes, which
had never learned submission, and compelled them, how unwilling
soever, to own the sovereignty of Rome? For the emperors who preceded
him had actually rendered tribute to the Scythians: and Romans,
by an annual payment, had confessed themselves servants to barbarians;
an indignity which our emperor could no longer bear, nor think
it consistent with his victorious career to continue the payment
his predecessors had made. Accordingly, with full confidence in
his Saviour's aid he raised his conquering standard against these
enemies also, and soon reduced them all to obedience; coercing
by military force those who fiercely resisted his authority, while,
on the other hand, he conciliated the rest by wisely conducted
embassies, and reclaimed them to a state of order and civilization
from their lawless and savage life. Thus the Scythians at length
learned to acknowledge subjection to the power of Rome.
CHAPTER VI: Conquest of the Sarmatians,
consequent on the Rebellion of their Slaves.
WITH respect to the Sarmatians, God himself brought them beneath
the rule of Constantine, and subdued a nation swelling with barbaric
pride in the following manner. Being attacked by the Scythians,
they had entrusted their slaves with arms, in order to repel the
enemy. These slaves first overcame the invaders and then, turning
their weapons against their masters, drove them all from their
native land. The expelled Sarmatians found that their only hope
of safety was in Constantine's protection: and he, whose familiar
habit it was to save men's lives, received them all within the
confines of the Roman empire. (1) Those who were capable of serving
he incorporated with his own troops: to the rest he allotted lands
to cultivate for their own support so that they themselves acknowledged
that their past misfortune had produced a happy result in that
they now enjoyed Roman liberty in place of savage barbarism. In
this manner God added to his dominions many and various barbaric
tribes.
CHAPTER VII: Ambassadors from Different
Barbarous Nations receive Presents from the Emperor.
INDEED, ambassadors were continually arriving from all nations,
bringing for his acceptance their most precious gifts. So that
I myself have sometimes stood near the entrance of the imperial
palace, and observed a noticeable array of barbarians in attendance,
differing from each other in costume and decorations, and equally
unlike in the fashion of their hair and beard. Their aspect truculent
and terrible, their bodily stature prodigious: some of a red complexion,
others white as snow, others again of an intermediate color. For
in the number of those I have referred to might be seen specimens
of the Blemmyan tribes, of the Indians, and the Ethiopians, (1)"
that widely- divided race, remotest of mankind." All these
in due succession, like some painted pageant, presented to the
emperor those gifts which their own nation held in most esteem;
some offering crowns of goldments embroidered with gold and flowers:
some appeared with horses, others with shields and long spears,
with arrows and bows thereby offering their services and alliance
for the emperors acceptance. These presents he separately received
and carefully laid aside, acknowledging them in so munificent
a manner as at once to enrich those who bore them. He also honored
the noblest among them with Roman offices of dignity; so that
many of them thenceforward preferred to continue their residence
among us, and felt no desire to revisit their native land.
CHAPTER VIII: That he wrote also to
the King of Persia (1) who had sent him an Embassy, on Behalf
of the Christians in his Realm.
THE king of the Persians also having testified a desire to form
an alliance with Constantine, by sending an embassy and presents
as assurances of peace and friendship, the emperor, in negotiating
this treaty, far surpassed the monarch who had first done him
honor, in the magnificence with which he acknowledged his gifts.
Having heard, too, that there were many churches of God in Persia,
and that large numbers there were gathered into the fold of Christ,
full of joy at this intelligence, he resolved to extend his anxiety
for the general welfare to that country also, as one whose aim
it was to care for all alike in every nation.
CHAPTER IX: Letter of Constantine Augustus
to Sapor, King of the Persians, containing a truly Pious Confession
of God and Christ.
Copy of his Letter to the King of Persia.
"By keeping the Divine faith, I am made a partaker of the
light of truth: guided by the light of truth, I advance in the
knowledge of the Divine faith. Hence it is that, as my actions
themselves evince, I profess the most holy religion; and this
worship I declare to be that which teaches me deeper acquaintance
with the most holy God; aided by whose Divine power, beginning
from the very borders of the ocean, I have aroused each nation
of the world in succession to a well-grounded hope of security;
so that those which, groaning in servitude to the most cruel tyrants
and yielding to the pressure of their daily sufferings, had well
nigh been utterly destroyed, have been restored through my agency
to a far happier state. This God I confess that I hold in unceasing
honor and remembrance; this God I delight to contemplate with
pure and guileless thoughts in the height of his glory.
CHAPTER X: The Writer denounces Idols,
and glorifies God.
"THIS God I invoke with bended knees, and recoil with horror
from the blood of sacrifices from their foul and detestable odors,
and from every earth-born magic fire: (1) for the profane and
impious superstitions which are defiled by these rites have cast
down and consigned to perdition many, nay, whole nations of the
Gentile world. For he who is Lord of all cannot endure that those
blessings which, in his own loving- kindness and consideration
of the wants of men he has revealed for the rise of all, should
be perverted to serve the lusts of any. His only demand from man
is purity of mind and an undefiled spirit; and by this standard
he weighs the actions of virtue and godliness. For his pleasure
is in works of moderation and gentleness: he loves the meek, and
hates the turbulent spirit: delighting in faith, he chastises
unbelief: by him all presumptuous power is broken down, and he
avenges the insolence of the proud. While the arrogant and haughty
are utterly overthrown, he requires the humble and forgiving with
deserved rewards: even so does he highly honor and strengthen
with his special help a kingdom justly governed, and maintains
a prudent king in the tranquillity of peace.
CHAPTER XI: Against the Tyrants and
Persecutors; and on the Captivity of Valerian.
"I CANNOT, then, my brother believe that I err in acknowledging
this one God, the author and parent of all things: whom many of
my predecessors in power, led astray by the madness of error,
have ventured to deny, but who were all visited with a retribution
so terrible and so destructive, that all succeeding generations
have held up their calamities as the most effectual warning to
any who desire to follow in their stops. Of the number of these
I believe him (1) to have been, whom the lightning-stroke of Divine
vengeance drove forth from hence, and banished to your dominions
and whose disgrace contributed to the fame of your celebrated
triumph.
CHAPTER XII: He declares that, having
witnessed the Fall of the Persecutors, he now rejoices at the
Peace enjoyed by the Christians.
"AND it is surely a happy circumstance that the punishment
of such persons as I have described should have been publicly
manifested in our own times. For I myself have witnessed the end
of those who lately harassed the worshipers of God by their impious
edict. And for this abundant thanksgivings are due to God that
through his excellent Providence all men who observe his holy
laws are gladdened by the renewed enjoyment of peace. Hence I
am fully persuaded that everything is in the best and safest posture,
since God is vouchsafing, through the influence of their pure
and faithful religious service, and their unity of judgment respecting
his Divine character, to gather all men to himself.
CHAPTER XIII: He bespeaks his Affectionate
Interest for he Christians in his Country.
"IMAGINE, then, with what joy I heard tidings so accordant
with my desire, that the fairest districts of Persia are filled
with those men on whose behalf alone I am at present speaking,
I mean the Christians. I pray, therefore, that both you and they
may enjoy abundant prosperity, and that your blessings and theirs
may be in equal measure; (1) for thus you will experience the
mercy and favor of that God who is the Lord and Father of all.
And now, because your power is great, I commend these persons
to your protection; because your piety is eminent, I commit them
to your care. Cherish them with your wonted humanity and kindness;
for by this proof of faith you will secure an immeasurable benefit
both to yourself and us."
CHAPTER XIV: How the Zealous Prayers
of Constantine procured Peace to the Christians.
THUS, the nations of the world being everywhere guided in their
course as it were by the skill of a single pilot, and acquiescing
in the administration of him who governed as the servant of God,
the peace of the Roman empire continued undisturbed, and all classes
of his subjects enjoyed a life of tranquillity and repose. At
the same time the emperor, who was convinced that the prayers
of godly men contributed powerfully to the maintenance of the
public welfare, felt himself constrained zealously to seek such
prayers and not only himself implored the help and favor of God,
but charged the prelates of the churches to offer supplications
on his behalf.
CHAPTER XV: He causes himself to be
represented on his Coins, and in his Portraits, in the Attitude
of Prayer.
How deeply his soul was impressed by the power of divine faith
may be understood from the circumstance that he directed his likeness
to be stamped on the golden coin of the empire with the eyes uplifted
as in the posture of prayer to God: and this money became current
throughout the Roman world. His portrait also at full length was
placed over the entrance gates of the palaces in some cities,
the eyes upraised to heaven, and the hands outspread as if in
prayer.
CHAPTER XVI: He forbids by Law the
Plating his Likeness in Idol Temples.
IN this manner he represented himself, even through the medium
of painting, as habitually engaged in prayer to God. At the same
time he forbade, by an express enactment, the setting up of any
resemblance of himself in any idol temple, that not even the mere
lineaments of his person might receive contamination from the
error of forbidden superstition.
CHAPTER XVII: Of his Prayers in the
Palace, and his Reading the Holy Scriptures.
STILL nobler proofs of his piety might be discerned by those who
marked how he modeled as it were his very palace into a church
of God, and himself afforded a pattern of zeal to those assembled
therein: how he took the sacred scriptures into his hands, and
devoted himself to the study of those divinely inspired oracles;
after which he would offer up regular prayers with all the members
of his imperial court.
CHAPTER XVIII: He enjoins the General
Observance of the Lord's Day, and the Day of Preparation.
HE ordained, too, that one day should be regarded as a special
occasion for prayer: I mean that which is truly the first and
chief of all, the day of our Lord and Saviour. The entire care
of his household was entrusted to deacons and other ministers
consecrated to the service of God, and distinguished by gravity
of life and every other virtue: while his trusty body guard, strong
in affection and fidelity to his person, found in their emperor
an instructor in the practice of piety, and like him held the
Lord's salutary day in honor and performed on that day the devotions
which he loved. The same observance was recommended by this blessed
prince to all classes of his subjects: his earnest desire being
gradually to lead all mankind to the worship of God. Accordingly
he enjoined on all the subjects of the Roman empire to observe
the Lord's day, as a day of rest, and also to honor the day which
precedes the Sabbath; in memory, I suppose, of what the Saviour
of mankind is recorded to have achieved on that day. (1) And since
his desire was to teach his whole army zealously to honor the
Saviour's day (which derives its name from light, and from the
sun), (2) he freely granted to those among them who were partakers
of the divine faith, leisure for attendance on the services of
the Church of God, in order that they might be able, without impediment,
to perform their religious worship.
CHAPTER XIX: That he directed even
his Pagan Soldiers to pray on the Lord's Day.
WITH regard to those who were as yet ignorant of divine truth,
he provided by a second statute that they should appear on each
Lord's day on an open plain near the city, and there, at a given
signal, offer to God with one accord a prayer which they had previously
learnt. He admonished them that their confidence should not rest
in their spears, or armor, or bodily strength, but that they should
acknowledge the supreme God as the giver of every good, and of
victory itself; to whom they were bound to offer their prayers
with due regularity, uplifting on whom they should call as the
Author of victory, their Preserver, Guardian, and Helper. The
emperor himself prescribed the prayer to be used by all his troops,
commanding them, to pronounce the following words in the Latin
tongue:
CHAPTER XX: The Form of Prayer given
by Constantine to his Soldiers.
"WE acknowledge thee the only God: we own thee, as our King
and implore thy succor. By thy favor have we gotten the victory
through thee are we mightier than our enemies. We render thanks
for thy past benefits, and trust thee for future blessings. Together
we pray to thee, and beseech thee long to preserve to us, safe
and triumphant, our emperor Constantine and his pious sons."
by his troops, and such the prayer they were instructed to offer
up to God.
CHAPTER XXI: He orders the Sign of
the Saviour's Cross to be engraven on his Soldiers' Shields.
AND not only so, but he also caused the sign of the salutary trophy
to be impressed on the very shields of his soldiers; and commanded
that his embattled forces should be preceded in their march, not
by golden images, as heretofore, (1) but only by the standard
of the cross.
CHAPTER XXII: Of his Zeal in Prayer,
and the Honor he paid to the Feast of Easter.
THE emperor himself, as a sharer in the holy mysteries of our
religion, would seclude himself daily at a stated hour in the
innermost chambers of his palace; and there in solitary converse
with his God, would kneel in humble supplication, and entreat
the blessings of which he stood in need. But especially at the
salutary feast of Easter, his religious diligence was redoubled;
he fulfilled as it were the duties of a hierophant with every
energy of his mind and body, and outvied all others in the zealous
celebration of this feast. He changed, too, the holy night vigil
into a brightness like that of day, by causing waxen tapers of
great length to be lighted throughout the city: besides which,
torches everywhere diffused their light, so as to impart to this
mystic vigil a brilliant splendor beyond that of day. (1) As soon
as day itself returned, in imitation of our Saviour's gracious
acts, he opened a liberal hand to his subjects of every nation,
province, and people, and lavished abundant bounties on all.
CHAPTER XXIII: How he forbade Idolatrous
Worship, but honored Martyrs and the Church Festivals.
SUCH were his sacred ministrations in the service of his God.
At the same time, his subjects, both civil and military, throughout
the empire, found a barrier everywhere opposed against idol worship,
and every kind of sacrifice forbidden. (1) A statute was also
passed, enjoining the due observance of the Lord's day, and transmitted
to the governors of every province, who undertook, at the emperors
command, to respect the days commemorative of martyrs, and duly
to emperors entire satisfaction.
CHAPTER XXIV: That he described himself
to be a Bishop, in Charge of Affairs External to the Church.
HENCE it was not without reason that once, on the occasion of
his entertaining a company of bishops, he let fall the expression,
"that he himself too was a bishop," addressing them
in my heating in the following words: "You are bishops whose
jurisdiction is within the Church: I also am a bishop, ordained
by God to overlook whatever is external to the Church." (1)
And copal care, and exhorted them as far as in him lay to follow
a godly life.
CHAPTER XXV: Prohibition of Sacrifices,
of Mystic Rites, Combats of Gladiators, also the Licentious Worship
of the Nile.
CONSISTENTLY with this zeal he issued successive laws and ordinances,
forbidding any to offer sacrifice to idols, to consult diviners,
to erect images, or to pollute the cities with the sanguinary
combats of gladiators. (1) And inasmuch as the Egyptians, especially
those of Alexandria, had been accustomed to honor their river
through a priesthood composed of effeminate men, a further law
was passed commanding the extermination of the whole class as
vicious, that no one might thenceforward be found tainted with
the like impurity. And whereas the superstitious inhabitants apprehended
that the river would in consequence withhold its customary flood,
God himself showed his approval of the emperor's law by ordering
all things in a manner quite contrary to their expectation. For
those who had defiled the cities by their vicious conduct were
indeed seen no more; but the river, as if the country through
rose higher than ever before, overflowed the country with its
fertilizing streams: thus effectually admonishing the deluded
people to turn from impure men, and ascribe their prosperity to
him alone who is the Giver of all good.
CHAPTER XXVI: Amendment of the Law
in Force respecting Childless Persons, and of the Law of Wills.
So numerous, indeed, were the benefits of this kind conferred
by the emperor on every province, as to afford ample materials
to any who might desire to record them. Among these may be instanced
those laws which he entirely remodelled, and established on a
more equitable basis: the nature of which reform may be briefly
and easily explained. The childless were punished under the old
law with the forfeiture of their hereditary property a merciless
stature, which dealt with them as positive criminals. The emperor
annulled this, and decreed that those so circumstanced should
inherit. He regulated the question on the principles of equity
and justice, arguing willful transgressors should be chastised
with the penalties their crimes deserve. But nature herself denies
children to many, who long, perhaps, for a numerous offspring,
but are disappointed of their hope by bodily infirmity. Others
continue childless, not from any dislike of posterity, but because
their ardent love of philosophy (1) renders them averse to the
conjugal union. Women, too, consecrated to the service of God,
have maintained a pure and spotless virginity, and have devoted
themselves, soul and body to a life of entire chastity and holiness.
What then? Should this conduct be deemed worthy of punishment,
or rather of admiration and praise; since to desire this state
is in itself honorable, and to maintain it surpasses the power
of unassisted nature? Surely those whose bodily infirmity destroys
their hope of offspring are worthy of pity, not of punishment:
and he who devotes himself to a higher object calls not for chastisement,
but especial admiration. On such regard to the wills of dying
persons, the old laws had ordained that they should be expressed,
even at the latest breath, as it were, in certain definite words,
and had prescribed the exact form and terms to be employed. This
practice had occasioned many fraudulent attempts to hinder the
intentions of the deceased from being carried into full effect.
As soon as our emperor was aware of these abuses, he reformed
this law likewise, declaring that a dying man ought to be permitted
to indicate his last wishes in as few words as possible, and in
whatever terms he pleased; and to set forth his will in any written
form; or even by word of mouth, provided it were done in the presence
of proper witnesses, who might be competent faithfully to discharge
their trust.
CHAPTER XXVII: Among Other Enactments,
he decrees that no Christian shall slave to a Jew, and affirms
the Validity of the Decisions of Councils.
HE also passed a law to the effect that no Christian should remain
in servitude to a Jewish master, on the ground that it could not
be right that those whom the Saviour had ransomed should be subjected
to the yoke of slavery by a people who had slain the prophets
and the Lord himself. If any were found hereafter in these circumstances,
the slave was to be set at liberty, and the master punished by
a fine.
He likewise added the sanction of his authority to the decisions
of bishops passed at their synods, and forbade the provincial
governors to annul any of their decrees: for he rated the priests
of God at a higher value than any judge whatever. These and a
thousand similar provisions did he enact for the benefit of his
subjects; but there is not time now to give a special description
of them, such as might convey an accurate idea of his imperial
wisdom in these respects: nor need I now relate at length, how,
as a devoted servant of the Supreme God, he employed himself from
morning until night in seeking objects for his beneficence, and
how equally and universally kind he was to all.
CHAPTER XXVIII: His Gifts to the Churches,
and Bounties to Virgins and to the Poor.
His liberality, however, was most especially exercised on behalf
of the churches of God. In some cases he granted lands, in others
he issued supplies of food for the support of the poor, of orphan
children, and widows; besides which, he evinced much care and
forethought in fully providing the naked and destitute with clothing.
He distinguished, however, with most special honor those who had
devoted their lives to the practice of Divine philosophy. Hence
his respect, little short of veneration, for God's most holy and
ever virgin choir: for he felt assured that the God to whom such
persons devoted themselves was himself an inmate of their souls.
CHAPTER XXIX: Of Constantine's Discourses
and Declamations. (1)
FOR himself, he sometimes passed sleepless nights in furnishing
his mind with Divine knowledge: and much of his time was spent
in composing discourses, many of which he delivered in public;
for he conceived it to be incumbent on him to govern his subjects
by appealing to their reason, and to secure in all respects a
rational obedience to his authority. Hence he would sometimes
himself evoke an assembly, on which occasions vast multitudes
attended, in the hope of hearing an emperor sustain the part of
a philosopher. And if in the course of his speech any occasion
offered of touching on sacred topics, he immediately stood erect,
and with a grave aspect and subdued tone of voice seemed reverently
to be initiating his auditors in the mysteries of the Divine doctrine:
and when they greeted him with shouts of acclamation, he would
direct them by his gestures to raise their eyes to heaven, and
reserve their admiration for the Supreme King alone, and honor
him with adoration and praise. He usually divided the subjects
of his address, first thoroughly exposing the error of polytheism,
and proving the superstition of the Gentiles to be mere fraud,
and a cloak for impiety. He then would assert the sole sovereignty
of God: passing thence to his Providence, both general and particular.
Proceeding next to the dispensation of salvation, he would demonstrate
its necessity, and adaptation to the nature of the case; entering
next in order on the doctrine of the Divine judgment. (2) And
here especially he appealed most powerfully to the consciences
of his hearers, while he denounced the rapacious and violent,
and those who were slaves to an inordinate thirst of gain. Nay,
he caused some of his own acquaintance who were present to feel
the severe lash of his words, and to stand with downcast eyes
in the consciousness of guilt, while he testified against them
in the clearest and most impressive terms that they would have
an account to render of their deeds to God. He reminded them that
God himself had given him the empire of the world, portions of
which he himself, acting on the same Divine principle, had intrusted
to their government; but that all would in due time be alike summoned
to give account of their actions to the Supreme Sovereign of all.
Such was his constant testimony; such his admonition and instruction.
And he himself both felt and uttered these sentiments in the genuine
confidence of faith: but-his hearers were little disposed to learn,
and deaf to sound advice; receiving his words indeed with loud
applause, but induced by insatiable cupidity practically to disregard
them.
CHAPTER XXX: That he marked out before
a Covetous Man the Measure of a Grave, and so put him to Shame.
ON one occasion he thus personally addressed one of his courtiers:
"How far, my friend, are we to carry our inordinate desires?"
Then drawing the dimensions of a human figure with a lance which
he happened to have in his hand, he continued: "Though thou
couldst obtain the whole wealth of this world, yea, the whole
world itself, thou wilt carry with thee at last no more than this
little spot which I have marked out, if indeed even that be thine."
(1) Such were the words and actions of this blessed prince; and
though at the time he failed to reclaim any from their evil ways,
yet notwithstanding the course of events afforded evident proof
that his admonitions were more like Divine prophecies than mere
words.
CHAPTER XXXI: That he was derided because
of his Excessive Clemency. (1)
MEANTIME, since there was no fear of capital punishment to deter
from the commission of crime, for the emperor himself was uniformly
inclined to clemency, and none of the provincial governors visited
offenses with their proper penalties, this state of things drew
with it no small degree of blame on the general administration
of the empire; whether justly or not, let every one form his own
judgment: for myself, I only ask permission to record the fact.
CHAPTER XXXII: Of Constantine's Oration
which he wrote to the Assembly of the Saints. (1)
THE emperor was in the habit of composing his orations in the
Latin tongue, from which they were translated into Greek by interpreters
appointed for this special service. One of the discourses thus
translated I intend to annex, by way of specimen, to this present
work, that one, I mean, which he inscribed "To the assembly
of the saints," and dedicated to the Church of God, that
no one may have ground for deeming my testimony on this head mere
empty praise.
CHAPTER XXXIII: How he listened standing
to Eusebius' Declamation in Honor of our Saviour's Sepulchre.
ONE act, however, I must by no means omit to record, which this
admirable prince performed in my own presence. On one occasion,
emboldened by the confident assurance I entertained of his piety,
I had begged permission to pronounce a discourse on the subject
of our Saviour's sepulchre in his hearing. With this request he
most readily complied, and in the midst of a large number of auditors,
in the interior of the palace itself, he stood and listened with
the rest. I entreated him, but in vain, to seat himself on the
imperial throne which stood near: he continued with fixed attention
to weigh the topics of my discourse, and gave his own testimony
to the truth of the theological doctrines it contained. After
some time had passed, the oration being of considerable length,
I was myself desirous of concluding; but this he would not permit,
and exhorted me to proceed to the very end. On my again entreating
him to sit, he in his turn was displeased and said that it was
not right to listen in a careless manner to the discussion of
doctrines relating to God; and again, that this posture was good
and profitable to himself, since it was reverent to stand while
listening to sacred truths. Having, therefore, concluded my discourse,
I returned home, and resumed my usual occupations.
CHAPTER XXXIV: That he wrote to Eusebius
respecting Easter, and respecting Copies of the Holy Scriptures.
EVER careful for the welfare of the churches of God, the emperor
addressed me personally in a letter on the means of providing
copies of the inspired oracles, and also on the subject of the
most holy feast of Easter. For I had myself dedicated to him an
exposition of the mystical import of that feast; and the manner
in which he honored me with a reply may be understood by any one
who reads the following letter.
CHAPTER XXXV: Constantine's Letter
to Eusebius, in praise of his Discourse concerning Easter.
"VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS, to Eusebius.
"It is indeed an arduous task, and beyond the power of language
itself, worthily to treat of the mysteries of Christ, and to explain
in a fitting manner the controversy respecting the feast of Easter,
its origin as well as its precious and toilsome accomplishment.
(1) For it is not in the power even of those who are able to apprehend
them, adequately to describe the things of God. I am, notwithstanding,
filled with admiration of your learning and zeal, and have not
only myself read your work with pleasure, but have given directions,
according to your own desire, that it be communicated to many
sincere followers of our holy religion. Seeing, then, with what
pleasure we receive favors of this kind from your Sagacity, be
pleased to gladden us more frequently with those compositions,
to the practice of which, indeed, you confess yourself to have
been trained from an early period, so that I am urging a willing
man, as they say, in exhorting you to your customary pursuits.
And certainly the high and confident judgment we entertain is
a proof that the person who has translated your writings into
the Latin tongue is in no respect incompetent to the task, impossible
though it be that such version should fully equal the excellence
of the works themselves. God preserve you, beloved brother."
Such was his letter on this subject: and that which related to
the providing of copies of the Scriptures for reading in the churches
was to the following purport.
CHAPTER XXXVI: Constantine' s Letter
to Eusebius on the Preparation of Copies of the Holy Scriptures.
"VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS, to Eusebius.
"It happens, through the favoring providence of God our Saviour,
that great numbers have united themselves to the most holy church
in the city which is called by my name. It seems, therefore, highly
requisite, since that city is rapidly advancing in prosperity
in all other respects, that the number of churches should also
he increased. Do you, therefore, receive with all readiness my
determination on this behalf. I have thought it expedient to instruct
your Prudence to order fifty copies of the sacred Scriptures,
the provision and use of which you know to be most needful for
the instruction of the Church, to be written on prepared parchment
in a legible manner, and in a convenient, portable form, by professional
transcribers thoroughly practiced in their art. (1) The catholicus
(2) of the diocese has also received instructions by letter from
our Clemency to be careful to furnish all things necessary for
the preparation of such copies; and it will be for you to take
special care that they be completed with as little delay as possible.
(3) You have authority also, in virtue of this letter, to use
two of the public carriages for their conveyance, by which arrangement
the copies when fairly written will most easily be forwarded for
my personal inspection; and one of the deacons of your church
may be intrusted with this service, who, on his arrival here,
shall experience my liberality. God preserve you, beloved brother!"
CHAPTER XXXVII: How the Copies were
provided.
SUCH were the emperor's commands, which were followed by the immediate
execution of the work itself, which we sent him in magnificent
and elaborately bound volumes of a threefold and fourfold form.
(1) This fact is attested by another letter, which the emperor
wrote in acknowledgment, in which, having heard that the city
Constantia in our country, the inhabitants of which had been more
than commonly devoted to superstition, had been impelled by a
sense of religion to abandon their past idolatry, he testified
his joy, and approval of their conduct.
CHAPTER XXXVIII: How the Market-town
of Gaza was made a City far its Profession of Christianity, and
received the Name of Constantia.
FOR in fact the place now called Constantia, in the province of
Palestine, having embraced the saving religion, was distinguished
both by the favor of God, and by special honor from the emperor,
being now for the first time raised to the rank of a city, and
receiving the more honored name of his pious sister in exchange
for its former appellation.
CHAPTER XXXIX: That a Place in Phoenicia
also was made a City, and in Other Cities Idolatry was abolished,
and Churches built.
A SIMILAR change was effected in several other cities; for instance,
in that town of Phoenicia which received its name from that of
the emperor, and the inhabitants of which committed their innumerable
idols to the flames, and adopted in their stead the principles
of the saving faith. Numbers, too, in the other provinces, both
in the cities and the country, became willing inquirers after
the saving knowledge of God; destroyed as worthless things the
images of every kind which they had heretofore held most sacred;
voluntarily demolished the lofty temples and shrines which contained
them; and, renouncing their former sentiments, or rather errors,
commenced and completed entirely new churches. But since it is
not so much my province to give a circumstantial detail of the
actions of this pious prince, as it is theirs who have been privileged
to enjoy his society at all times, I shall content myself with
briefly recording such facts as have come to my own personal knowledge,
before I proceed to notice the last days of his life.
CHAPTER XL: That having conferred the
Dignity of Caesars on his Three Sans at the Three Decennial Periods
of his Reign, he dedicated the Church at Jerusalem.
By this time the thirtieth year of his reign was completed. In
the course of this period, his three sons had been admitted at
different times as his colleagues in the empire. The first, Constantinus,
who bore his father's name, obtained this distinction about the
tenth year of his reign. Constantius, the second son, so called
from his grandfather, was proclaimed Caesar about the twentieth,
while Constans, the third, whose name expresses the firmness and
stability of his character, was advanced to the same dignity at
the thirtieth anniversary of his father's reign. (1) Having thus
reared a threefold offspring, a Trinity, (2) as it were, of pious
sons, and having received them severally at each decennial period
to a participation in his imperial authority, he judged the festival
of his Tricennalia to be a fit occasion for thanksgiving to the
Sovereign Lord of all, at the same time believing that the dedication
of the church which his zealous magnificence had erected at Jerusalem
might advantageously be performed.
CHAPTER XLI: That in the meantime he
ordered a Council to be convened at Tyre, because of Controversies
raised in Egypt.
MEANWHILE that spirit of envy which is the enemy of all good,
like a dark cloud intercepting the sun's brightest rays, endeavored
to mar the joy of this festivity, by again raising contentions
to disturb the tranquillity of the Egyptian churches. Our divinely
favored emperor, however, once more convened a synod composed
of many bishops, and set them as it were in armed array, like
the host of God, against this malignant spirit, having commanded
their presence from the whole of Egypt and Libya, from Asia, and
from Europe, in order, first, to decide the questions in dispute,
and afterwards to perform the dedication of the sacred edifice
above mentioned. He enjoined them, by the way, to adjust their
differences at the capital city of Phoenicia, reminding them that
they had no right, while harboring feelings of mutual animosity,
to engage in the service of God, since his law expressly forbids
those who are at variance to offer their gift until they have
first become reconciled and mutually disposed to peace. Such were
the salutary precepts which the emperor continually kept vividly
before his own mind, and in accordance with which he admonished
them to undertake their present duties in a spirit of perfect
unanimity and concord, in a letter to the following purport.
CHAPTER XLII: Constantine's Letter
to the Council at Tyre.
"VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS, to the holy Council
at Tyre.
"Surely it would best consist with and best become the prosperity
of these our times, that the Catholic Church should be undivided,
and the servants of Christ be at this present moment clear from
all reproach. Since, however, there are those who, carried away
by a baleful and furious spirit of contention (for I will not
charge them with intentionally leading a life unworthy of their
profession), are endeavoring to create that general confusion
which, in my judgment, is the most pernicious of all evils; I
exhort you, forward as you already are, to meet together and form
a synod without delay: to defend those who need protection; to
administer remedies to your brethren who are in peril; to recall
the divided members to unity of judgment; to rectify errors while
opportunity is yet allowed: that thus you may restore to so many
provinces that due measure of concord which, strange and sad anomaly!
the arrogance of a few individuals has destroyed. And I believed
that all are alike persuaded that this course is at the same time
pleasing to Almighty God (as well as the highest object of my
own desires), and will bring no small honor to yourselves, should
you be successful in restoring peace. Delay not, then, but hasten
with redoubled zeal to terminate the present dissensions in a
manner becoming the occasion, by assembling together in that spirit
of true sincerity and faith which the Saviour whom we serve especially
demands from us, I may almost say with an audible voice, on all
occasions. No proof of pious zeal on my part shall be wanting.
Already have I done all to which my attention was directed by
your letters. I have sent to those bishops whose presence you
desired, that they may share your counsels. I have despatched
Dionysius, a man of consular rank, who will both remind those
prelates of their duty who are bound to attend the Council with
you, and will himself be there to superintend the proceedings,
but especially to maintain good order. Meantime should any one,
though I deem it most improbable, venture on this occasion to
violate my command, and refuse his attendance, a messenger shall
be despatched forthwith to banish that person in virtue of an
imperial edict, and to teach him that it does not become him to
resist an emperor's decrees when issued in defense of truth. For
the rest, it will be for your Holinesses, unbiased either by enmity
or favor, but consistently with ecclesiastical and apostolic order,
to devise a fitting remedy whether it be for positive offenses
or for unpremeditated errors; in order that you may at once free
the Church from all reproach, relieve my anxiety, and, by restoring
the blessings of peace to those who are now divided, procure the
highest honor for yourselves. God preserve you, beloved brethren!"
(1)
CHAPTER XLIII: Bishops from all the
Provinces attended the Dedication of the Church at Jerusalem.
No sooner had these injunctions been carded into effect, than
another emissary arrived with despatches from the emperor, and
an urgent admonition to the Council to hasten their journey to
Jerusalem without delay. (1) Accordingly they all took their departure
from the province of Phoenicia, and proceeded to their destination,
availing themselves of the public means of transport. Thus Jerusalem
became the gathering point for distinguished prelates from every
province, and the whole city was thronged by a vast assemblage
of the servants of God. The Macedonians had sent the bishop of
their metropolis; (2) the Pannonians and Moesians the fairest
of God's youthful flock among them. A holy prelate from Persia
too was there, deeply versed in the sacred oracles; while Bithynian
and Thracian bishops graced the Council with their presence; nor
were the most illustrious from Cilicia wanting, nor the chief
of the Cappadocians, distinguished above all for learning and
eloquence. In short, the whole of Syria and Mesopotamia, Phoenicia
and Arabia, Palestine, Egypt, and Libya, with the dwellers in
the Thebaid, all contributed to swell the mighty concourse of
God's ministers, followed as they were by vast numbers from every
province. They were attended by an imperial escort, (3) and officers
of trust had also been sent from the palace itself, with instructions
to heighten the splendor of the festival at the emperor's expense.
CHAPTER XLIV: Of their Reception by
the Notary Marianus; the Distribution of Money to the Poor; and
Offerings to the Church.
THE director and chief of these officers was a most useful servant
of the emperor, a man eminent for faith and piety, and thoroughly
acquainted with the Divine word, who had been honorably conspicuous
by his profession of godliness during the time of the tyrants'
power, and therefore was deservedly entrusted with the arrangement
of the present proceedings. Accordingly, in faithful obedience
to the emperor's commands, he received the assembly with courteous
hospitality, and entertained them with feasts and banquets on
a scale of great splendor. He also distributed lavish supplies
of money and clothing among the naked and destitute, and the multitudes
of both sexes who suffered from want of food and the common necessaries
of life. Finally, he enriched and beautified the church itself
throughout with offerings of imperial magnificence, and thus fully
accomplished the service he had been commissioned to perform.
CHAPTER XLV: Various Discourses by
the Assembled Bishops; also by Eusebius, the Writer of this History.
MEANTIME the festival derived additional luster both from the
prayers and discourses of the ministers of God, some of whom extolled
the pious emperor's willing devotion to the Saviour of mankind,
and dilated on the magnificence of the edifice which he had raised
to his memory. Others afforded, as it were, an intellectual feast
to the ears of all present, by public disquisitions on the sacred
doctrines of our religion. Others interpreted passages of holy
Scripture, and unfolded their hidden meaning; while such as were
unequal to these efforts presented a bloodless sacrifice and mystical
service to God in the prayers which they offered for general peace,
for the Church of God, for the emperor himself as the instrumental
cause of so many blessings, and for his pious sons. I myself too,
unworthy as I was of such a privilege, pronounced various public
orations in honor of this solemnity, wherein I partly explained
by a written description the details of the imperial edifice,
and partly endeavored to gather from the prophetic visions apt
illustrations of the symbols it displayed. (1) Thus joyfully was
the festival of dedication celebrated in the thirtieth year of
our emperor's reign.
CHAPTER XLVI: That Eusebius afterwards
delivered his Description of the Church of the Saviour, and a
Tricennial Oration before Constantine himself.
THE structure of the church of our Saviour, the form of his sacred
cave, the splendor of the work itself, and the numberless offerings
in gold, and silver, and precious stones, I have described to
the best of my ability, and dedicated to the emperor in a separate
treatise, which on a fitting opportunity I shall append to this
present work. I shall add to it also that oration on his Tricennalia
which shortly afterwards, having traveled to the city which bears
his name, I delivered in the emperor's own presence. (1) This
was the second opportunity afforded me of glorifying the Supreme
God in the imperial palace itself: and on this occasion my pious
hearer evinced the greatest joy, as he afterwards testified, when
he entertained the bishops then present, and loaded them with
distinctions of every kind.
CHAPTER XLVII: That the Council at
Nicaea was held in the Twentieth, the Dedication of the Church
at Jerusalem in the Thirtieth, Year of Constantine's Reign.
THIS second synod the emperor convened at Jerusalem, being the
greatest of which we have any knowledge, next to the first which
he had summoned at the famous Bithynian city. That indeed was
a triumphal assembly, held in the twentieth year of his reign,
an occasion of thanksgiving for victory over his enemies in the
very city which bears the name of victory. (1) The present meeting
added luster to the thirtieth anniversary, during which the emperor
dedicated the church at the sepulchre of our Saviour, as a peace-
offering to God, the giver of all good.
CHAPTER XLVIII: That Constantine was
displeased with one who praised him excessively.
AND now that all these ceremonies were completed, and the divine
qualities of the emperor's character continued to be the theme
of universal praise, one of God's ministers presumed so far as
in his own presence to pronounce him blessed, as having been counted
worthy to hold absolute and universal empire in this life, and
as being destined to share the empire of the Son of God in the
world to come. These words, however, Constantine heard with indignation,
and forbade the speaker to hold such language, exhorting him rather
to pray earnestly on his behalf, that whether in this life or
in that which is to come, he might be found worthy to be a servant
of God. (1)
CHAPTER XLIX: Marriage of his Son Constantius
Caesar.
ON the completion of the thirtieth year of his reign he solemnized
the marriage of his second son, (1) having concluded that of his
first-born long before. This was an occasion of great joy and
festivity, the emperor himself attending on his son at the ceremony,
and entertaining the guests of both sexes, the men and women in
distinct and separate companies, with sumptuous hospitality. Rich
presents likewise were liberally distributed among the cities
and people.
CHAPTER L: Embassy and Presents from
the Indians.
ABOUT this time ambassadors from the Indians, who inhabit the
distant regions of the East, arrived with presents consisting
of many varieties of brilliant precious stones, and animals differing
in species from those known to us. These offerings they presented
to the emperor, thus allowing that his sovereignty extended even
to the Indian Ocean, and that the princes of their country, who
rendered homage to him both by paintings and statues, acknowledged
his imperial and paramount authority. Thus the Eastern Indians
now submitted to his sway, as the Britons of the Western Ocean
had done at the commencement of his reign.
CHAPTER LI: That Constantine divided
the Empire between his Three Sons, whom he had instructed in Politics
and Religion.
HAVING thus established his power in the opposite extremities
of the world, he divided the whole extent of his dominions, as
though he were allotting a patrimonial inheritance to the dearest
objects of his regard, among his three sons. To the eldest he
assigned his grandfather's portion; to the second, the empire
of the East; to the third, the countries which lie between these
two divisions. (1) And being desirous of furnishing his children
with an inheritance truly valuable and salutary to their souls,
he had been careful to imbue them with true religious principles,
being himself their guide to the knowledge of sacred things, and
also appointing men of approved piety to be their instructors.
At the same time he assigned them the most accomplished teachers
of secular learning, by some of whom they were taught the arts
of war, while they were trained by others in political, and by
others again in legal science. To each moreover was granted a
truly royal retinue, consisting of infantry, spearmen, and body
guards, with every other kind of military force; commanded respectively
by captains, tribunes, and generals (2) of whose warlike skill
and devotion to his sons the emperor had had previous experience.
CHAPTER LII: That after they had reached
Man's Estate he was their Guide in Piety.
As long as the Caesars were of tender years, they were aided by
suitable advisers in the management of public affairs; but on
their arrival at the age of manhood their father's instructions
alone sufficed. When present he proposed to them his own example,
and admonished them to follow his pious course: in their absence
he furnished them by letter with rules of conduct suited to their
imperial station, the first and greatest of which was an exhortation
to value the knowledge and worship of the Sovereign Lord of all
more than wealth, nay, more than empire itself. At length he permitted
them to direct the public administration of the empire without
control, making it his first request that they would care for
the interests of the Church of God, and boldly profess themselves
disciples of Christ. Thus trained, and excited to obedience not
so much by precept as by their own voluntary desire for virtue,
his sons more than fulfilled the admonitions of their father,
devoting their earnest attention to the service of God, and observing
the ordinances of the Church even in the palace itself, with all
the members of their households. (1) For their father's forethought
had provided that all the attendants of his son's should be Christians.
And not only so, but the military officers of highest rank, and
those who had the control of public business, were professors
of the same faith: for the emperor placed confidence in the fidelity
of men devoted to the service of God, as in a strong and sure
defense. When our thrice blessed prince had completed these arrangements,
and thus secured order and tranquillity throughout the empire,
God, the dispenser of all blessings, judged it to be the fitting
time to translate him to a better inheritance, and summoned him
to pay the debt of nature.
CHAPTER LIII: Having reigned about
Thirty-two Years, and lived above Sixty, he still had a Sound
Body.
HE completed the time of his reign in two and thirty years, wanting
a few months and days, (1) and his whole life extended to about
twice that period. At this age he still possessed a sound and
vigorous body, free from all blemish, and of more than youthful
vivacity; a noble mien, and strength equal to any exertion; so
that he was able to join in martial exercises, to fide, endure
the fatigues of travel, engage in battle, and erect trophies over
his conquered enemies, besides gaining those bloodless victories
by which he was wont to triumph over those who opposed him. (2)
CHAPTER LIV: Of those who abused his
Extreme Benevolence for Avarice and Hypocrisy.
IN like manner his mental (1) qualities reached the highest point
of human perfection. Indeed he was distinguished by every excellence
of character, but especially by benevolence; a virtue, however,
which subjected him to censure from many, in consequence of the
baseness of wicked men, who ascribed their own crimes to the emperor's
forbearance. In truth I can myself bear testimony to the grievous
evils which prevailed during these times; I mean the violence
of rapacious and unprincipled men, who preyed on all classes of
society alike, and the scandalous hypocrisy of those who crept
into the Church, and assumed the name and character of Christians.
His own benevolence and goodness of heart, the genuineness of
his own faith, and his truthfulness of character, induced the
emperor to credit the profession of these reputed Christians,
who craftily preserved the semblance of sincere affection for
his person. The confidence he reposed in such men sometimes forced
him into conduct unworthy of himself, of which envy took advantage
to cloud in this respect the luster of his character. (2)
CHAPTER LV: Constantine employed himself
in Composition of Various Kinds to the Close of his Life.
THESE offenders, however, were soon overtaken by divine chastisement.
To return to our emperor. He had so thoroughly trained his mind
in the art of reasoning that he continued to the last to compose
discourses on various subjects, to deliver frequent orations in
public, and to instruct his hearers in the sacred doctrines of
religion. He was also habitually engaged in legislating both on
political and military questions; (1) in short, in devising whatever
might be conducive to the general welfare of the human race. It
is well worthy of remark, that, very shortly before his departure,
he pronounced a funeral oration before his usual auditory, in
which he spoke at length on the immortality of the soul, the state
of those who had persevered in a life of godliness, and the blessings
which God has laid up in store for them that love him. On the
other hand he made it appear by copious and conclusive arguments
what the end of those will be who have pursued a contrary career,
describing in vivid language the final ruin of the ungodly. His
powerful testimony on these subjects seemed so far to touch the
consciences of those around him, that one of the self-imagined
philosophers, of whom he asked his opinion of what he had heard,
bore testimony to the truth of his words, and accorded a real,
though reluctant, tribute of praise to the arguments by which
he had exposed the worship of a plurality of gods. By converse
such as this with his friends before his death, the emperor seemed
as it were to smooth and prepare the way for his transition to
a happier life.
CHAPTER LVI: How he took Bishops with
him on an Expedition against the Persians, and look with him a
Tent in the Form of a Church.
IT is also worthy of record that about the time of which I am
at present writing, the emperor, having heard of an insurrection
of some barbarians in the East, observed that the conquest of
this enemy was still in store for him, and resolved on an expedition
against the Persians. Accordingly he proceeded at once to put
his forces in motion, at the same time communicating his intended
march to the bishops who happened to be at his court, some of
whom he judged it right to take with him as companions, and as
needful coadjutors in the service of God. They, on the other hand,
cheerfully declared their willingness to follow in his train,
disclaiming any desire to leave him, and engaging to battle with
and for him by supplication to God on his behalf. Full of joy
at this answer to his request, he unfolded to them his projected
line of march; (1) after which he caused a tent of great splendor,
representing in shape the figure of a church, to be prepared for
his own use in the approaching war. In this he intended to unite
with the bishops in offering prayers to the God from whom all
victory proceeds.
CHAPTER LVII: How he received an Embassy
from the Persians and kept the Night Vigil with others at the
Feast of Easter.
IN the meanwhile the Persians, hearing of the emperor's warlike
preparations, and not a little terrified at the prospect of an
engagement with his forces, dispatched an embassy to pray for
conditions of peace. These overtures the emperor, himself a sincere
lover of peace, at once accepted, and readily entered on friendly
relations with that people. At this time, the great festival of
Easter was at hand; on which occasion he rendered the tribute
of his prayers to God, and passed the night in watching with the
rest.
CHAPTER LVIII: Concerning the Building
of a Church in Honor of the Apostles at Constantinople.
AFTER this he proceeded to erect a church in memory of the apostles,
in the city which bears his name. This building he carried to
a vast height, and brilliantly decorated by encasing it from the
foundation to the roof with marble slabs of various colors. He
also formed the inner roof of finely fretted work, and overlaid
it throughout with gold. The external covering, which protected
the building from the rain, was of brass instead of tiles; and
this too was splendidly and profusely adorned with gold, and reflected
the sun's rays with a brilliancy which dazzled the distant beholder.
The dome was entirely encompassed by a finely carved tracery,
wrought in brass and gold.
CHAPTER LIX: Farther Description of
the same Church.
SUCH was the magnificence with which the emperor was pleased to
beautify this church. The building was surrounded by an open area
of great extent, the four sides of which were terminated by porticos
which enclosed the area and the church itself. Adjoining these
porticos were ranges of stately chambers, with baths and promenades,
and besides many apartments adapted to the use of those who had
charge of the place.
CHAPTER LX: He also erected his own
Sepulchral Monument in this Church.
ALL these edifices the emperor consecrated with the desire of
perpetuating the memory of the apostles of our Saviour. He had,
however, another object in erecting this building: an object at
first unknown, but which afterwards became evident to all. He
had in fact made choice of this spot in the prospect of his own
death, anticipating with extraordinary fervor of faith that his
body would share their title with the apostles themselves, and
that he should thus even after death become the subject, with
them, of the devotions which should be performed to their honor
in this place. He accordingly caused twelve coffins to be set
up in this church, like sacred pillars in honor and memory of
the apostolic number, in the center of which his own was placed,
having six of theirs on either side of it. Thus, as I said, he
had provided with prudent foresight an honorable resting-place
for his body after death, and, having long before secretly formed
this resolution, he now consecrated this church to the apostles,
believing that this tribute to their memory would be of no small
advantage to his own soul. Nor did God disappoint him of that
which he so ardently expected and desired. For after he had completed
the first services of the feast of Easter, and had passed this
sacred day of our Lord in a manner which made it an occasion of
joy and gladness to himself and to all; the God through whose
aid he performed all these acts, and whose zealous servant he
continued to be even to the end of life, was pleased at a happy
time to translate him to a better life.
CHAPTER LXI: His Sickness at Helenopolis,
and Prayers respecting his Baptism.
AT first he experienced some slight bodily indisposition, which
was soon followed by positive disease. In consequence of this
he visited the hot baths of his own city; and thence proceeded
to that which bore the name of his mother. Here he passed some
time in the church of the martyrs, and offered up supplications
and prayers to God. Being at length convinced that his life was
drawing to a close, he felt the time was come at which he should
seek purification from sins of his past career, firmly believing
that whatever errors he had committed as a mortal man, his soul
would be purified from them through the efficacy of the mystical
words and the salutary waters of baptism. (1) Impressed with these
thoughts, he poured forth his supplications and confessions to
God, kneeling on the pavement in the church itself, in which he
also now for the first time received the imposition of hands with
prayer. (2) After this he proceeded as far as the suburbs of Nicomedia,
and there, having summoned the bishops to meet him, addressed
them in the following words.
CHAPTER LXII: Constantine's Appeal
to the Bishops, requesting them to confer upon him the Rite of
Baptism.
"THE time is arrived which I have long hoped for, with an
earnest desire and prayer that I might obtain the salvation of
God. The hour is come in which I too may have the blessing of
that seal which confers immortality; the hour in which I may receive
the seal of salvation. I had thought to do this in the waters
of the river Jordan, wherein our Saviour, for our example, is
recorded to have been baptized: but God, who knows what is expedient
for us, is pleased that I should receive this blessing here. Be
it so, then, without delay: (1) for should it be his will who
is Lord of life and death, that my existence here should be prolonged,
and should I be destined henceforth to associate with the people
of God, and unite with them in prayer as a member of his. Church,
I will prescribe to myself from this time such a course of life
as befits his service." After he had thus spoken, the prelates
performed the sacred ceremonies in the usual manner, and, having
given him the necessary instructions, made him a partaker of the
mystic ordinance. Thus was Constantine the first of all sovereigns
who was regenerated and perfected in a church dedicated to the
martyrs of Christ; thus gifted with the Divine seal of baptism,
he rejoiced in spirit, was renewed, and filled with heavenly light:
his soul was gladdened by reason of the fervency of his faith,
and astonished at the manifestation of the power of God. At the
conclusion of the ceremony he arrayed himself in shining imperial
vestments, brilliant as the light, (2) and reclined on a couch
of the purest white, refusing to clothe himself with the purple
any more.
CHAPTER LXIII: How after his Baptism
he rendered Thanks God.
HE then lifted his voice and poured forth a strain of thanksgiving
to God; after which he added these words. "Now I know that
I am truly blessed: now I feel assured that I am accounted worthy
of immortality, and am made a partaker of Divine light."
He further expressed his compassion for the unhappy condition
of those who were strangers to such blessings as he enjoyed: and
when the tribunes and generals of his army appeared in his presence
with lamentations and tears at the prospect of their bereavement,
and with prayers that his days might yet be prolonged, he assured
them in reply that he was now in possession of true life; that
none but himself could know the value of the blessings he had
received; so that he was anxious rather to hasten than to defer
his departure to God. He then proceeded to complete the needful
arrangement of his affairs, bequeathing an annual donation to
the Roman inhabitants of his imperial city; apportioning the inheritance
of the empire, like a patrimonial estate, among his own children;
in short, making every disposition according to his own pleasure.
(1)
CHAPTER LXIV: Constantinople's Death
at Noon on the Feast of Pentecost.
ALL these events occurred during a most important festival, I
mean the august and holy solemnity of Pentecost, which is distinguished
by a period of seven weeks, and sealed with that one day on which
the holy Scriptures attest, the ascension of our common Saviour
into heaven, and the descent of the Holy Spirit among men. In
the course of this feast the emperor received the privileges I
have described; and on the last day of all, which one might justly
call the feast of feasts, he was removed about mid- day to the
presence of his God, leaving his mortal remains to his fellow
mortals, and carrying into fellowship with God that part of his
being which was capable of understanding and loving him. (1) Such
was the close of Constantine's mortal life. Let us now attend
to the circumstances which followed this event.
CHAPTER LXV: Lamentations of the Soldiery
and their Officers.
IMMEDIATELY the assembled spearmen and body-guard rent their garments,
and prostrated themselves on the ground, striking their heads,
and uttering lamentations and cries of sorrow, calling on their
imperial lord and master, or rather, like true children, on their
father, while their tribunes and centurions addressed him as their
preserver, protector, and benefactor. The rest of the soldiery
also came in respectful order to mourn as a flock the removal
of their good shepherd. The people meanwhile ran wildly throughout
the city, some expressing the inward sorrow of their hearts by
loud cries, others appearing confounded with grief: each mourning
the event as a calamity which had befallen himself, and bewailing
his death as though they felt themselves bereft of a blessing
common alike to all.
CHAPTER LXVI: Removal of the Body from
Nicomedia to the Palace at Constantinople.
AFTER this the soldiers lifted the body from its couch, and laid
it in a golden coffin, which they enveloped in a covering of purple,
and removed to the city which was called by his own name. Here
it was placed in an elevated position in the principal chamber
of the imperial palace, and surrounded by candles burning in candlesticks
of gold, presenting a marvelous spectacle, and such as no one
under the light of the sun had ever seen on earth since the world
itself began. For in the central apartment of the imperial palace,
the body of the emperor lay in its elevated resting- place, arrayed
in the symbols of sovereignty, the diadem and purple robe, and
encircled by a numerous retinue of attendants, who watched around
it incessantly night and day.
CHAPTER LXVII: He received the same
Honors from the Counts and other Officers as before his Death.
THE military officers, too, of the highest rank, the counts, and
the whole order of magistrates, who had been accustomed to do
obeisance to their emperor before, continued to fulfill this duty
without any change, even after his death entering the chamber
at the appointed times, and saluting their coffined sovereign
with bended knee, as though he were still alive. After them the
senators appeared, and all who had been distinguished by any honorable
office, and rendered the same homage. These were followed by multitudes
of every rank, who came with their wives and children to witness
the spectacle. These honors continued to be rendered for a considerable
time, the soldiers having resolved thus to guard the body until
his sons should arrive, and take on themselves the conduct of
their father's funeral. No mortal had ever, like this blessed
prince, continued to reign even after death, and to receive the
same homage as during his life: he only, of all who have ever
lived, obtained this reward from God: a suitable reward, since
he alone of all sovereigns had in all his actions honored the
Supreme God and his Christ, and God himself accordingly was pleased
that even his mortal remains should still retain imperial authority
among men; thus indicating to all who were not utterly devoid
of understanding the immortal and endless empire which his soul
was destined to enjoy. This was the course of events here.
CHAPTER LXVIII: Resolution of the Army
to confer thence-forward the Title of Augustus on his Sons.
MEANWHILE the tribunes selected from the troops under their command
those officers whose fidelity and zeal had long been known to
the emperor, and dispatched them to the Caesars with intelligence
of the late event. This service they accordingly performed. As
soon, however, as the soldiery throughout the provinces received
the tidings of the emperor's decease, they all, as if by a supernatural
impulse, resolved with one consent, as though their great emperor
had been yet alive, to acknowledge none other than his sons as
sovereigns of the Roman world: and these they soon after determined
should no longer retain the name of Caesar, but should each be
honored with the title of Augustus, a name which indicates the
highest supremacy of imperial power. Such were the measures adopted
by the army; and these resolutions they communicated to each other
by letter, so that the unanimous desire of the legions became
known at the same point of time throughout the whole extent of
the empire.
CHAPTER LXIX: Mourning for Constantine
at Rome; and the Honor paid him there through Paintings after
his Death.
ON the arrival of the news of the emperor's death in the imperial
city, the Roman senate and people felt the announcement as the
heaviest and most afflictive of all calamities, and gave themselves
up to an excess of grief. The baths and markets were closed, the
public spectacles, and all other recreations in which men of leisure
are accustomed to indulge, were interrupted. Those who had erewhile
lived in luxurious ease, now walked the streets in gloomy sadness,
while all united in blessing the name of the deceased, as the
one who was dear to God, and truly worthy of the imperial dignity.
Nor was their sorrow expressed only in words: they proceeded also
to honor him, by the dedication of paintings to his memory, with
the same respect as before his death. The design of these pictures
embodied a representation of heaven itself, and depicted the emperor
reposing in an ethereal mansion above the celestial vault. They
too declared his sons alone to be emperors and Augusti, and begged
with earnest entreaty that they might be permitted to receive
the body of their emperor, and perform his obsequies in the imperial
city.
CHAPTER LXX: His Burial by his San
Constantius at Constantinople.
THUS did they there testify their respect for the memory of him
who had been honored by God. The second of his sons, however,
who had by this time arrived, proceeded to celebrate his father's
funeral in the city which bears his name, himself heading the
procession, which was preceded by detachments of soldiers in military
array, and followed by vast multitudes, the body itself being
surrounded by companies of spearmen and heavy armed infantry.
On the arrival of the procession at the church dedicated to the
apostles of our Saviour, the coffin was there entombed. Such honor
did the youthful emperor Constantius render to his deceased parent,
both by his presence, and by the due performance of this sacred
ceremony.
CHAPTER LXXI: Sacred Service in the
Church of the Apostles an the Occasion of Constantine's Funeral.
As soon as [Constantius] had withdrawn himself with the military
train, the ministers of God came forward, with the multitude and
the whole congregation of the faithful, and performed the rites
of Divine worship with prayer. At the same time the tribute of
their praises was given to the character of this blessed prince,
whose body rested on a lofty and conspicuous monument, and the
whole multitude united with the priests of God in offering prayers
for his soul, not without tears, -- nay, rather with much weeping;
thus performing an office consonant with the desires of the pious
deceased. (1) In this respect also the favor of God was manifested
to his servant, in that he not only bequeathed the succession
of the empire to his own beloved sons, but that the earthly tabernacle
of his thrice blessed soul, according to his own earnest wish,
was permitted to share the monument of the apostles; was associated
with the honor of their name, and with that of the people of God;
was honored by the performance of the sacred ordinances and mystic
service; and enjoyed a participation in the prayers of the saints.
Thus, too, he continued to possess imperial power even after death,
controlling, as though with renovated life, a universal dominion,
and retaining in his own name, as Victor, Maximus, Augustus, the
sovereignty of the Roman world. (2)
CHAPTER LXXII: Of the Phoenix.
WE cannot compare him with that bird of Egypt, the only one, as
they say, of its kind, which dies, self-sacrificed, in the midst
of aromatic perfumes, and, rising from its own ashes with new
life, soars aloft in the same form which it had before. Rather
did he resemble his Saviour, who, as the sown corn which is multiplied
from a single grain, had yielded abundant increase through the
blessing of God, and had overspread the whole world with his fruit.
Even so did our thrice blessed prince become multiplied, as it
were, through the succession of his sons. His statue was erected
along with theirs in every province; and the name of Constantine
was owned and honored even after the close of his mortal life.
CHAPTER LXXIII: How Constantine is
represented on Coins in the Act of ascending to Heaven.
A COINAGE Was also struck which bore the following device. On
one side appeared the figure of our blessed prince, with the head
closely veiled: the reverse exhibited him sitting as a charioteer,
drawn by four horses, with a hand stretched downward from above
to receive him up to heaven.
CHAPTER LXXIV: The God whom he had
honored deservedly honored him in Return.
SUCH are the proofs by which the Supreme God has made it manifest
to us, in the person of Constantine, who alone of all sovereigns
had openly professed the Christian faith, how great a difference
he perceives between those whose privilege it is to worship him
and his Christ, and those who have chosen the contrary part, who
provoked his enmity by daring to assail his Church, and whose
calamitous end, in every instance, afforded tokens of his displeasure,
as manifestly as the death of Constantine conveyed to all men
an evident assurance of his Divine love.
CHAPTER LXXV: He surpassed all Preceding
Emperors in Devotion to God.
STANDING, as he did, alone and pre-eminent among the Roman emperors
as a worshiper of God; alone as the bold proclaimer to all men
of the doctrine of Christ; having alone rendered honor, as none
before him had ever done, to his Church; having alone abolished
utterly the error of polytheism, and discountenanced idolatry
in every form: so, alone among them both during life and after
death, was he accounted worthy of such honors as none can say
have been attained to by any other; so that no one, whether Greek
or Barbarian, nay, of the ancient Romans themselves, has ever
been presented to us as worthy of comparison with him. (1)
from Volume I, Nicene and Post-Nicene Fathers,
2nd Series, ed. P. Schaff and H. Wace, (Edinburgh: repr. Grand
Rapids MI: Wm. B. Eerdmans, 1955) yhe digital version is
by The Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370,
214-407-WORD.
This text is part of the Internet Medieval Source Book.
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© Paul Halsall May 1997
halsall@murray.fordham.edu
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