Chapter I. How He Honored Many by Presents and Promotions.
1 While thus variously engaged in promoting the extension and glory of the church of God, and striving by every measure to commend the 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.hyperlink 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.
1 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.hyperlink 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.
1 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.
1 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 presence, should be as well satisfied as the gainer of the cause; for he considered that no one ought in any case to retire dejected and sorrowful from an interview with such a price.hyperlink 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.
1 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 Scytianhyperlink and Sarmatian tribes, which had never learned submission, and compelled them, how unwilling soever, to own the sovereignitiy 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.
1 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.hyperlink 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.
1 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,hyperlink "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 gold, others diadems set with precious stones; some bringing fair-haired boys, others barbaric vestments 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 emperor's 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 Persiahyperlink Who Had Sent Him an Embassy, on Behalf of the Christians in His Realm.
1 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.
1 "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.
1 "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:hyperlink 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 use 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.
1 "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 steps. Of the number of these I believe himhyperlink 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.
1 "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.
1 "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;hyperlink 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.
1 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.
1 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.
1 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.
1 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.
1 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.hyperlink 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),hyperlink 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.
1 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 their hands toward heaven, and raising their mental vision higher still to the king of heaven, 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.
1 "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." Such was the duty to be performed on Sunday 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.
1 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,hyperlink 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.
1 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.hyperlink 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.
1 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.hyperlink 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 emperor's command, to respect the days commemorative of martyrs, and duly to honor the festal seasons in the churches:hyperlink and all these intentions were fullfilled to the emperor's entire satisfaction.
Chapter XXIV. That He Described Himself to Be a Bishop, in Charge of Affairs External to the Church.
1 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 hearing 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."hyperlink And truly his measures corresponded with his words: for he watched over his subjects with an episcopal 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.
1 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.hyperlink 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 which it flowed had been purified to receive it, rose higher than ever before, and completely 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.
1 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 statute, 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 philosophyhyperlink 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 principles of sound reason did the emperor rectify the defects of this law. Again, with 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.
1 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.
2 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.
1 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.hyperlink
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.hyperlink 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.
1 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."hyperlink 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.hyperlink
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.hyperlink
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.
1 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.
1 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.
1 "Victor Constantinus, Maximus Augustus, to Eusebius.
2 "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.hyperlink 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.
Footnotes
1 Compare Prolegomena, under Character, for the criticism of this conduct from those who viewed it from another point of view.
2 For directly contrary account of his taxations, compare Prolegomena, under Character.
3 In reality it may have been less childish than Eusebius makes it appear, for it probably refers to cases where it was a matter of just equalization of claims, where each party thought his claim just.
4 [Probably the Goths are meant, as in Socrates' Eccles. Hist. Bk. I. ch. 18.-Bag.] Compare for his Gothic wars, references in Prolegomena, under Life.
5 To the number of 300,000, according to Anonymus Valesianus. This was in the year 334.
6
[Aifiopaj, toi dixqa dedaiatai, esxatoi andpwn,.
Oi men dusomenou uperionoj, oi d=aniontoj.
-Odyss. 1. 23, 24.-Bag.]
7 Sapor II. (310-381) called the Great, one of the Sassanidae and afterwards the persistent enemy of the sons of Constantine. He was at various times a bitter persecutor of the Christians, and it is said (Plate) that "no Persian king had ever caused such terror to Rome as this monarch." Compare article by Plate on the Sassanidae in Smith, Dict. of Gr. and R. Biog. and Mythol.
8 [Referring to the luminous appearances produced by the Pagan priests in the celebration of their mysteries.-Bag.]
9 [Valerian, who had been a persecutor of the Christians, and whose expedition against the Persians had terminated in his own captivity, and subjection to every kind of insult and cruelty from the conquerors.-Bag.]
10 [The sense given above of this passage (which in the text is corrupt), is founded on the reading restored by Valesius from Theodoritus and Nicephorus.-Bag.] Stroth translates (Hein.), "So I desire for you the greatest prosperity; and for them, too, I wish that it may prosper as with you."
11 [That is, Friday. The passage is not very intelligible. Does it mean that Constantine ordered this day to be distinguished in some way from others, as the day of the Lord's crucifixion?-Bag.]
12 [The decree of Constantine for the general observance of Sunday appears to have been issued a.d. 321, before which time both "the old and new sabbath" were observed by Christians.
"Constantine (says Gibbon, ch. 20, note 8) styles the Lord's day Dies solis, a name which could not offend the ears of his Pagan subjects."-Bag.] This has been urged as ground for saying that Constantine did not commit himself to Christianity until the end of life, but it only shows his tact and care in treating the diverse elements of his empire.
13 Compare for these, Yates, article Sigma Militaria in Smith, Dict. Gr. and Rom. Ant., where there is given cut of the arch of Constantine showing such standards.
14 Compare Venables, Easter, Ceremonies of, in Smith and Cheetham, Dict., for account of the customs of the day.
15 [This prohibition must be limited to private sacrifices. See Bk. II., ch. 45, note.-Bag.]
16 "Str. rightly translates `and honored the festal days by public gatherings,
0' while Val. [and Bag.] falsely renders `duly honored the festival seasons of the church.
0'"-Hein.
17 This saying of Constantine has occasioned a deal of exegesis and conjecture. Compare monograph of Walch mentioned under Literature in the Prolegomena for discussion and references to other older literature.
18 The most accessible reference for getting a glimpse of the legislation of Constantine in these and similar regards is the section, The alteration in general and penal legislation in Wordsworth's Constantinus I., in Smith and Wace, Dict. 1 (1877). This section is on p. 636-7. Compare also the laws themselves as gathered in Migne, Patrol. lat. vol. 8. Compare also Prolegomena for general statement of the value of his legislation and his reputation as legislator.
19 [The word "philosophy," here and in the 28th chapter, plainly indicates that virginity which was so highly honored in the earlier ages of Christianity, and the undue exaltation of which was productive, necessarily, of evils which it is scarcely possible to estimate at their full extent.-Bag.] On the growing prevalence of the practice of virginity compare Hatch, Virgins, in Smith and Cheetham, Dict. But this note belongs rather to the paragraph below; for the author does not refer to Christian virginity but primarily to philosophical celibacy in this instance. The Neo-Platonic philosophy of the times, through its doctrine of the purification of the soul by its liberation from the body or sensuous things, taught celibacy and ascetic practices generally. So Plotinus (d. 270 a.d.) practiced and taught to a degree, and Porphyry (d. 301+) more explicitly. Compare rich literature on Neo-Platonism, and conveniently Zeller, Outlines of Gr. Philos, Lond., 1886, p. 326-43, passim.
20 Compare Prolegomena, under Character and Writing's.
21 Compare Prolegomena, and the Oration appended to this work.
22 [Since it is uncertain whether thou wilt be buried in the ground, or consumed by fire, or drowned in the sea, or devoured by wild beasts (Valesius in loc.).-Bag.]
23 Compare Prolegomena, under Character.
24 Compare the Oration itself following this work.
25 [i.e. through the sufferings and resurrection of Christ.-Bag.]
