Life of the Blessed Emperor Constantine

calling them brothers and fellow-servants, was the thrice-blessed man. But it might be an occasion to collect these in a separate volume, perhaps when there is leisure, so that the sequence of our present history might not be interrupted.

CHAPTER XXV.

How he ordered a house of prayer to be built in Jerusalem at the holy place of our Savior’s resurrection.

When these things were thus accomplished, the Emperor, dear to God, began another matter of prime importance in Palestine. What indeed was this? He conceived it to be his duty to make that most blessed place of the Savior’s resurrection, which is in Jerusalem, illustrious and venerable for all men. He immediately commanded that a house of prayer be built there, being led to this not without the providence of God, but moved in his spirit by the Savior Himself.

CHAPTER XXVI.

How the impious had covered the Lord’s sepulcher with debris and idols.

For impious men—or rather the whole race of demons working through these impious men—had made it their endeavor to consign that divine monument of immortality to darkness and oblivion; that monument at which the angel who had come down from heaven, radiating with marvelous light, had rolled away the stone from the minds of those who were truly stony and who supposed that the living Christ still lay among the dead, bringing the joyful message to the women and removing the stone of unbelief from their minds, that he might establish the thought of the life of Him who was being sought. This salutary cave, then, some impious and profane men had conceived the plan of hiding from men, thinking with foolish reasoning that they could thus conceal the truth. And so, having brought to bear great toil, and having brought in earth from elsewhere, they covered over the whole place, and then, having raised it to a height and paved it with stone, they hid the divine cave deep under a great mound of earth. Then, as if nothing more were left for them to do, they prepared above the earth a truly dreadful sepulcher of souls, building a dark cavern for the dead, a shrine for the lascivious demon Aphrodite; and then they poured libations of abominable sacrifices there upon profane and polluted altars. For in this way alone, and in no other, they believed they could achieve the object of their malice—by concealing through these polluted abominations the Savior’s cave...

For those wretched men could not understand that it was not possible for Him who had won the victory over death to leave His achievement hidden, nor for Him to escape the gaze of the ^A whole human race, any more than the sun, shining above the earth and performing its accustomed course in the heavens, can escape the notice of all mankind. For the power of our Savior, shining with a light far more excellent, was already filling the entire world with its rays, enlightening not bodies, like the sun, but the souls of men. Nevertheless, the engines which impious and profane men had devised against the truth continued for a long space of time; and no one, neither among governors, nor generals, nor the emperors themselves, had been found suitable to overthrow their daring works—except for one alone, the prince most acceptable to God, the King of all. Animated by the divine Spirit, and bearing with indignation that that very place, which had been fraudulently obstructed by his adversaries with all sorts of filth and refuse and consigned to utter oblivion, should remain so, nor thinking it right to yield to the wickedness of those who had plotted this, he invoked the divinity of God his Helper and ordered it to be purified—judging that the portion which the adversaries had most contaminated ought to be the first to enjoy the divine magnificence through his own labor and ministry. As soon as this command was given by the emperor, those works constructed for deceit were immediately cast down from their height to the ground; and the buildings erected to deceive men, together with the statues and demons themselves, were destroyed and eradicated. ^B

CHAPTER XXVII

How Constantine ordered the materials and debris of the temple to be cast far away.

Nor did the emperor’s zeal rest here. For he further commanded that the ruins and debris should be removed and cast as far as possible outside the borders of the region. This command likewise was immediately carried into execution. Yet the emperor, having proceeded so far, was by no means satisfied. But, impelled by a divine fervor, he ordered that the place be excavated to a great depth, and that the very soil, as being contaminated by the pollutions of the demons, should be carried out and cast as far away as possible, along with the earth that had been removed. ^C

CHAPTER XXVIII

The manifestation of the most holy sepulcher.

There was no delay; this too was carried out as had been commanded. After the other soil, that is to say the ground which was at the bottom, appeared, then indeed the august and most holy monument of our Lord’s resurrection shone forth beyond all hope, and that cave, which may truly be called the Holy of Holies, expressed a certain image of the resurrection of our Savior. Wherefore, ^D after the descent into darkness, again upon the

^A light it emerged, and it exhibited the history of the wonders once performed there to those who had flocked to behold it, by the very deeds themselves, which sound more clearly than any voice, testifying to the resurrection of our Savior.

CHAPTER XXIX. How he wrote concerning the construction to the governors and to Macarius the bishop.

When these things had been thus accomplished, the emperor immediately, by the issuance of pious decrees and the provision of lavish funds, commanded that a house of prayer worthy of God be built around the saving cave with kingly magnificence, as if he had long since determined this in his own mind and had foreseen what was to be with a certain divine alacrity. He ordered the governors of the provinces throughout the East to provide abundant expenses ^B so as to produce a work that was extraordinary, great, and rich, and he sent the following letter to the bishop of the Church who at that time presided over the church in Jerusalem, in which he set forth the saving doctrine of the faith in most manifest words, writing in this manner:

CHAPTER XXX. A letter of Constantine to Macarius concerning the building of the Savior's martyrium.

"Victor Constantine, Maximus, Augustus, to Macarius.

"So great is the grace of our Savior that no abundance of words seems sufficient for the narration of the present miracle. For that the monument of his most holy passion, having long been hidden beneath the earth, should have lain concealed for so many periods of years, until, upon the destruction of the common enemy of all, ^C it should shine forth to his servants now liberated, truly surpasses all astonishment. For even if all those who throughout the whole world are considered wise were gathered together into one place and should desire to speak something worthy of this affair, they would not be able to contend even to the slightest degree. For the faith of this miracle so far exceeds every nature capable of human reasoning, just as divine things are more powerful than human things when they are constituted. For this reason, then, this ^D always is my one and chief goal: that, just as the faith of truth manifests itself daily through ever-newer miracles, so also the souls of all of us should [strive...]

^A with the entire discipline and harmonious zeal become more earnest. For I think it is manifest to all, and I wish you to be persuaded of this above all, that I am more concerned than anything else that I should adorn with the beauty of buildings that sacred place, which, by God’s command, I have relieved from the wretched addition of an idol as if it were a heavy weight, a place which was holy by the judgment of God from the beginning, but which has been rendered holier since it brought to light the faith of the savory passion.

CHAPTER XXXI.

That he desired this temple to surpass all other churches in the beauty of its walls, columns, and marbles.

It is fitting, therefore, that your wisdom should so arrange and provide for each of the necessary things, that not only the basilica itself may be more beautiful than any other anywhere, but that the remaining parts also should be of such a kind that everything in each of the cities may be easily surpassed by this structure. And know that, concerning the raising and embellishment of the walls, I have entrusted the care to our friend Dracilianus, who acts as vice-prefect of the praetorium, ^B and to the governor of the province. For it has been ordered by our piety that both craftsmen and workmen, and whatever you, in your wisdom, know to be necessary for this work, shall be sent immediately through the care of those men. But concerning the columns and marbles, of whatever kind you shall judge upon inspection to be more precious and useful, take care to write to us, so that when we know from your letters how many and what kind are needed, they may be brought from all sides. For it is just that the place ^C which is the most wondrous in the whole world should be adorned in accordance with its dignity.

CHAPTER XXXII.

That he also wrote to the governors concerning the beauty of the vault, and the workmen and materials.

Furthermore, I wish to learn from you whether you think the vault of the basilica should be paneled, or constructed with some other kind of workmanship. For if it is to be paneled, it ^D can also be adorned with gold. The rest—that you should make the inspection quickly and report it to the office—is for you to attend to.

not only regarding the marbles and columns, but also regarding the paneling, if you judge this to be better. May God preserve you, beloved brother.

CHAPTER XXXIII

These words were written by the emperor. In deed as well as in word, the matter was carried forward. And so, on the very site of the Savior’s memorial, the new Jerusalem was being constructed, ^B facing that famous city of old which, after the impious murder of the Lord, had fallen into the depths of desolation and paid the penalty for its inhabitants' wickedness. Against this city, the emperor set up the trophy of the victory which our Savior had won over death, adorning it with rich and lavish honors, perhaps thinking it to be that new and fresh Jerusalem foretold by the prophetic oracles, of which long discourses and myriad inspired testimonies of the Holy Spirit sing. And this, as if it were the crown of the whole, ^C first of all, that holy cave— ^D and so on.

heralded to all the resurrection revealed through the Savior—that monument, which was divine, the emperor’s munificence adorned with extraordinary columns and with the greatest care, beautifying it with every kind of ornament. ^A

CHAPTER XXXIV. Description of the construction of the holy sepulcher.

CHAPTER XXXV. Description of the atrium and the porticoes.

CHAPTER XXXVI. Description of the walls, the roof, and the ornamentation and gilding of the basilica itself.

CHAPTER XXXVII. Description of the double porticoes on either side and the three eastern gates.

^A underground as those rising above the ground, equaled the length of the entire basilica; the vaulted ceilings of which were varied with gold in the same way. Of these, those which were in the front of the basilica were supported by huge columns: but the inner ones were sustained by piers adorned with great care on the outside. Three doors, suitably arranged toward the rising sun, received the crowd of those entering.

Chapter XXXVIII. Description of the hemisphere and the twelve columns with craters.

Opposite these doors was the hemisphere, which is the head of the entire work, extended up to the summit of the basilica itself. It was surrounded by twelve columns ^B. [alt-version omitted]

^A of his own, equal in number to the apostles of our Savior, heads adorned with the largest silver bowls, which the emperor himself dedicated as a most beautiful offering to his God.

Chapter XXXIX.

Description of the atrium, the exedrae, and the vestibules.

From here, to those proceeding to the entrances that are before the temple, an atrium was interposed. There was in that place first an atrium, then porticoes on either side, and finally the gates of the atrium. After these, the vestibules of the entire work in the very middle of the square, where the market for vendible goods is, adorned with ambitious refinement, presented to those traveling from the outside a view of those things which were seen within, not without a certain astonishment ^B.

CAPUT XL.

On the number of votive offerings.

This temple, therefore, the emperor built as a testimony to the life-giving resurrection, and decorated it with magnificent and truly royal equipment. Nor can it be told with how many and how great ornaments and offerings, partly of gold and silver, partly of gems, he beautified it in diverse ways. The equipment of these, worked with the highest skill and distinguished by size, number, and variety, there is no time to set forth here in detail. ^C [alt-version omitted] [d] [/d] ^D

CHAPTER XLI. On the building of the churches at Bethlehem and on the Mount of Olives.

^A Other places in that same region, also honored by two sacred caves, he undertook to adorn with ambitious cultivation. That cave, indeed, in which our Savior first showed his divine presence and endured to be born in the flesh, the emperor honored with fitting reverence; and in the other cave, he honored the memory of the Lord’s ascension, which had once occurred on the mountain’s peak. These places he adorned with magnificent cultivation, and at the same time he consecrated the name of his mother, through whose labor and ministry such a benefit was procured for the human race, to the eternal memory of posterity.

CHAPTER XLII. How Helena Augusta, the mother of Constantine, having arrived to pray, built these churches.

Since she indeed had made it her task to pay the debt of pious affection to God, the King of all, and had determined that she ought to offer up thanksgiving through prayers—both for her son, such a great emperor, and for his sons, the Caesars, who were most beloved of God, her own grandchildren—the venerable woman, although already advanced in age, hastened ^B with the spirit of youth. With singular prudence, she set out to investigate the land that is worthy of all admiration, and to visit the eastern nations, along with their cities and peoples, with royal forethought. When she had rendered fitting worship at the saving steps, in accordance with the prophetic word which says, "Let us worship in the place where his feet have stood," she immediately left the fruit of her piety to those who were to come after.

CHAPTER XLIII. Further on the Bethlehemite church.

Forthwith, therefore, she dedicated two temples to the God whom she had worshipped: one at the cave of the Nativity, and the other on the mountain from which he had ascended into heaven. For Emmanuel—which means "God with us"—endured for our sake to be born under the earth, and the place of his nativity is called by the Hebrews, by name, Bethlehem. Wherefore... ^{C D}

^A the most pious empress adorned the childbearing of the Theotokos with distinguished monuments, illuminating that holy cave with every kind of ornamentation. Not long after, the emperor honored this same place of the Lord’s nativity with royal gifts, increasing the magnificence bestowed by his mother with various monuments of gold and silver, and with embroidered hangings. Furthermore, the mother of the emperor, in memory of the ascension of Christ the Savior of all, raised lofty buildings on the Mount of Olives, erecting a sacred house of the church along with a temple at the very summit of the mountain. For the true history testifies that here the Savior of all, Christ, initiated his own disciples into the secret mysteries in that very cave. The emperor, for his part, venerated the supreme King of all in this place as well, with various ornaments and gifts. And indeed, these two monuments, worthy of eternal memory, holy and most beautiful offerings dedicated in two mystical caves, were established by the empress Helena—the most religious mother of a religious emperor—as proofs of her pious disposition toward God her Savior, with her son providing the support of imperial power to her. The elderly woman did not wait long to receive a reward worthy of her labors. For when the whole time of her life...

[Notes on the text]

(26) *On embroidered hangings.* Not an interpretation by Christophorson, who translates them as curtains. For curtains are better suited to a stage than to a church. Therefore, I preferred to translate them as "veils." For there were veils in the churches. For there were even veils on the doors, concerning which Epiphanius writes in the letter to John of Jerusalem, which Jerome translated into Latin; and around the altar, of the kind that are still visible among us today. Moreover, the veils that were hung at the doors, the Greeks called *amphithyra*, which word is read in the letter of Chosroes in Theophylact, book V, chapter 14. It also occurs in Chrysostom, in his homily on Matthew. In an old charter of donation which was made to the Cornutian Church, which Josephus Suaresius, Bishop of Vaison, published, mention is made of these veils in these words: *And for the front of the altar, two veils of tram-silk, white with gold edges, etc. Also before the royal basilica, three larger veils of plain linen with slits; also three veils of fine linen. Before the consistory, one veil of fine linen. In the porch, one veil of fine linen, and inside the basilica, in front of the colonnade, six veils of fine linen with rose-colored borders, and before the vestry (perhaps it should be written "chambers"), veils of fine linen with rose-colored borders having two hanging arches.*

(27) *And a temple.* Some words seem to be missing, or at any rate transposed. Therefore, I would rather have restored the passage [as follows] ... erecting a holy house of the church and a temple. But Christophorson understood these words as though Eusebius were saying that Helena had constructed two churches on the Mount of Olives, one at the summit, the other in the cave; which, however, I do not think is true. For the author of a *Jerusalem Itinerary* relates that only one basilica was built there by Constantine. And Eusebius in his panegyric, speaking of the shrine which Constantine built at Jerusalem, speaks in the same way: where you see [the terms] joined, and it is spoken of as one and the same church. He calls the oratory a "basilica" because the people would gather there for the sake of prayer; but he calls the whole sacred building the "temple," which, contained within one boundary, includes in itself the atrium, porticoes, vestry, baptistery, and the basilica itself. This is indeed taught most clearly by Eusebius below in chapter [of this book], where he speaks of the golden Lord’s house which Constantine built at Antioch. And thus is to be explained the passage of Eusebius at the end of his panegyric on the tricennalia of Constantine, and in book X of his *Ecclesiastical History*, and in chapter [ ] of this book, where he joins *temple* and *oratory house* together. It is slightly different in law 5 of the Theodosian Code, concerning those who take refuge in churches. For there, the "temple" or "oratory" is called the basilica or the place of prayer in which there is an altar. But the "church" is called the entire building, within whose circuit are contained the atrium, porticoes, cells, washing facilities, and finally the oratory itself.

(28) *Here the true account holds.* The author of the *Jerusalem Itinerary* says: "Then, he says, you ascend the Mount of Olives, where the Lord taught the disciples before his passion." Bede in his book *On the Holy Places*, chapter [ ]: "There is also a third church of the same mountain on the southern part of Bethany, where the Lord spoke to the disciples about the day of judgment before his passion." He understands the passage of Matthew, chapter xxiv. Therefore, Eusebius calls this preaching "secret mysteries" in this place, because the Lord spoke then about secret matters, such as the end of the world and the coming of Christ and the final judgment. For the apostles also came to the Lord in secret then, as Matthew says, inasmuch as they desired to know the mysteries and the revelation of future things, just as Jerome writes in *Matthew*. But what Eusebius says, that the Lord had delivered these mysteries to the apostles in a cave, that is indeed not clearly written in the Gospel. Nay, the contrary seems to be able to be elicited from the Gospel. For in it, it is reported that the city of Jerusalem was in the sight of the disciples when the Lord was preaching these things. Therefore, they were not in a cave, but in a plain and open spot. However, one can answer that that cave had various openings, of the kind that many caves were in Palestine, as the itineraries teach. Certainly, since Matthew affirms that the disciples approached the Lord in secret, it is probable that this discourse was held in the cave with the Lord residing there.

(29) *In the cave itself.* The first word should be removed as superfluous. But Eusebius seems to allude to the custom of the Gentiles, who performed Mithraic rites in caves, as Porphyry teaches in his book *On Abstinence*, [as do] Jerome and others. Our conjecture is confirmed by the Fuket manuscript, in which that word is absent.

until she had passed the threshold of old age in the greatest happiness, having brought forth abundant fruits of the divine commandments both in words and deeds; and since she had thus lived a life free from pain, in the vigor of both body and soul, she also found an end befitting her piety and a reward from God for her good works even in this present life. ^A

CHAPTER XLIV. On the magnificence and beneficence of Helena.

CHAPTER XLV. How Helena conducted herself religiously in the churches.

CHAPTER XLVI. How, being an octogenarian, she made her will and departed from life.

CHAPTER XLVII. How Constantine laid his mother to rest, and how he honored her while she lived.

^A For she was transported to the imperial city with a great retinue of imperial guards, and there she was laid to rest in a royal sepulcher. Thus ended the life of the emperor’s mother, worthy of undying remembrance, both for her own God-beloved deeds and for the extraordinary and marvelous offspring who sprang from her; and regarding all these things, it is fitting to bless the holiness that brought forth such a child, in that she became so pious, having been shepherded from the first by the common Savior, as he himself believed. ^B And he honored her with such imperial rank that among all nations, and even among the military ranks themselves, she was proclaimed Augusta and Empress, and her image was imprinted on gold coinage. Moreover, he granted her the power of the imperial treasuries, to use at her own pleasure and to manage according to her own judgment, in whatever way she might wish and as she might think best, her son having made her distinguished and enviable even in these matters. Therefore, among those things which pertain to his memory, we have fittingly included these matters also, which the emperor, out of his extraordinary piety in honoring his mother, accomplished while obeying the divine laws which enjoin upon children the duties owed to their parents. Such most beautiful works did the emperor build in the land of the Palestinians, as we have said. But furthermore, by constructing new churches from their very foundations in the remaining provinces, he rendered them far more august than those that were before.

CHAPTER XLVIII. How he constructed martyria in Constantinople, and abolished all worship of idols.

^C When he had resolved to raise the city named after him to the highest glory, he adorned it with many oratories, and with the most ample and splendid martyria, constructed partly in the suburbs and partly in the city itself. And in this way he both honored the memory of the martyrs and at the same time consecrated his city to the God of the martyrs. Finally, being wholly overflowing with the wisdom of God, he judged that the city which he had decided to honor with the appellation of his own name ought to be pure from all idolatry, so that nowhere in it should there appear statues of the reputed gods being worshipped in temples, and not even altars… ^D

^A polluted with the blood of victims, nor burnt offerings consumed by fire, nor demonic festivals, nor anything else of those things which are customary among the superstitious.

CHAPTER XLIX. The sign of the cross in the palace, and the image of Daniel in the fountains.

You might have seen, in the fountains placed in the middle of the markets, the symbols of the good Shepherd, well known to those acquainted with the divine oracles, and the effigy of Daniel along with the lions, fashioned in bronze and glittering with plates of gold. Such divine love had taken possession of the emperor's soul, that in the most prominent chamber of the entire palace, in a very large panel which was spread out in the middle of the gilded ceiling, he caused the sign of the Savior’s passion, composed of various and precious stones ^B set in much gold, to be fixed. And this, it seems to me, the most pious prince established as a protection and safeguard of his empire.

CHAPTER L. That he also built churches in Nicomedia and other cities.

With these things, then, he embellished his own city; but he also honored the chief city of Bithynia with the monument of a most large and extraordinary church, adorning it there also with his own treasures to his own Savior, and erecting trophies of victory over enemies and adversaries of God. And in the remaining provinces, he made the most distinguished and noble ^C cities shine with the magnificence of houses of prayer, as, for example, the metropolis of the whole East, which has taken its name from Antioch; in which, as though at the head of the nations in that region, he dedicated a unique work, incomparable in size and beauty, to God. For he encompassed the entire temple with a very long circuit on the outside; and within, he raised the house of prayer itself to an immeasurable height, [constructed] in an octagonal ^D shape, with many rooms and exedrae round about, both in the upper stories and in the lower.

There was also an abundance of gold, and it was crowned with the beauties of bronze and other costly materials.

CHAPTER LI. That he ordered a church to be built in the place called Mambre.

These, then, were the most excellent dedications of the emperor. Having learned that the same Savior who had recently walked the earth had long ago manifested the presence of his Divinity to certain God-loving men of Palestine near to the oak which is called Mambre, he commanded that a house of prayer be built exactly there to the God who had appeared. Imperial authority was conveyed to the governors of the provinces through letters sent to each one, commanding them to bring the assigned work to completion; but to us who write this history, he sent ^A a more intellectual instruction, which I think it right to attach to the present account, for the sake of an accurate understanding of the God-loving prince's diligence. Having reproached us for the things he learned were happening there, he wrote as follows, word for word.

CHAPTER LII. Constantinus’ letter to Eusebius regarding Mambre.

"Victor Constantinus Maximus Augustus, to Macarius and the other bishops of Palestine.

"Even this is one of the greatest benefits to you from my most holy mother-in-law, that ^B the madness of wicked men, which until now has remained in your midst, has been... ^C

(Note: The remainder of the page consists of Migne's Latin commentary on the manuscript variants and translation choices regarding terms such as *exedrae*, *basilica*, and the identity of the mother-in-law, Eutropia.)

^A certain nefarious audacity, which until now had been hidden from you, has been revealed by the letters sent to us, so that what had long been neglected as a crime, even if it is late, may nevertheless necessarily be amended by us through proper care and correction. For it is truly a very great impiety that holy places should be defiled by detestable pollutions. What then is this, most beloved brothers, which, while it escaped your discernment, my mother-in-law, as I have said, could not remain silent about because of her reverence for divine worship?»

CHAPTER LIII. That the Savior appeared there to Abraham.

The place was also called the Terebinth, distant about thirty miles from the city of Jerusalem, as the author of the Jerusalem Itinerary teaches, who lived in the times of Constantine the Great: "From the Terebinth, where Abraham lived and dug a well under the terebinth tree, and spoke with the angels and took food. There a basilica of wonderful beauty was built by the order of Constantine. Thence to Chebron, 9 miles, where there is a memory in the form of a square made of stones of wonderful beauty, in which are placed Abraham, Isaac, Jacob," etc. Sozomenus also in book ii, chapter 3, writes that that place is called the Terebinth. And this place was so called from the terebinth tree, which was said to be the most ancient of all there and to have existed from the very beginning of the world, as witnessed by Josephus in book v of the *Jewish War*. Although others said it was the staff of one of the angels who appeared to Abraham, from which, when fixed in the ground, the terebinth grew. Thus George Syncellus in his *Chronicle*. It is indeed wonderful, since the oak was there under which Abraham had placed his tabernacle, as is read in chapter xviii of Genesis, why the place itself took its name from the terebinth rather than the oak.

Scaliger, in his *Eusebian Annotations*, page 192, thought that this terebinth was worshipped by the Christians with supreme honor, and cites Eusebius as the author of that matter. But Eusebius is speaking in that place about the Gentiles, not about the Christians. For after he said: "Whence even now among the neighboring peoples, as if the place were divine, it is worshipped, and the terebinth is seen remaining even to this day, and those who were guests of Abraham are represented in the writing, two on either side, but the middle one, the better one, superior in honor; he would be the Lord himself shown to us, our own Savior, whom even the ignorant worship." You see Eusebius here speaking openly of the Gentiles, who did not know Christ. Nor can this be said of the Christians. But Sozomenus confirms our opinion in book ii, c. 3, where he discourses at length about that market at the terebinth. For he writes that every year in the summer time, Jews as well as Christians and Gentiles gathered there from Palestine, Phoenicia, and Arabia, partly for the sake of trade, partly for the sake of religion; and each celebrated the festival according to their own rite. "For the Gentiles," he says, "worshipped the angels, offering victims and libations to them." There were, therefore, images of the angels there, to which the pagans sacrificed. Jerome, in *De Locis Hebraicis*, where he writes about Arboch, says: "The oak of Abraham, which is also Mambre, was shown there until the times of King Constantine, and his mausoleum is seen at present. And because a church has now been built by us there, the terebinth is superstitiously worshipped by all the Gentiles in the vicinity, because Abraham formerly received the angels under it." Jerome added much of his own here. For Eusebius himself in his book *De Locis Hebraicis* has only this: "A famous place," which completely overturns the opinion of Scaliger, but egregiously confirms our explanation. For Eusebius says that the terebinth itself and the angels are [worshipped] by our enemies.

^A It has been reported to us that impious sacrifices are habitually performed there. Since this appears alien to our times and unworthy of the holiness of that place, I wish your Gravity to know that a mandate has been issued by us in a letter to Acacius, a man of most perfect integrity, our count and friend, so that without any delay all the idols that may be found in the aforementioned place may be consigned to the fire, and the altar may be rooted out from its foundations; and we judge everyone who dares, after our command, to perform any impious act in such a place, to be worthy of punishment. We have ordered that the place be adorned with a pure basilica building, so that it may be rendered a meeting place worthy of holy men. But if anything should happen to be done contrary to what has been ordered, it must be reported without delay to our Clemency by your letters, so that whoever is caught may be punished with the extreme penalty, as one who has violated the law. ^B For you are not ignorant that it was there that the Lord and God of all was first seen by Abraham and conversed with him. It was there that the religion of the holy law first received its beginning; there that the Savior himself, together with the two angels, first granted Abraham the abundance of his presence; there that God first began to appear to men; there that he foretold to Abraham concerning the seed that would be his, and immediately fulfilled his promise; there that he heralded that he would be the father of very many nations. Since these things are so, it seems to me fitting that through your care this place should be preserved pure from every defilement and restored to its ancient holiness, so that nothing else may be performed upon it than the worship ^C suitable to the all-powerful God and our Savior and Lord of all. And this is to be observed by you with due solicitude, if indeed you value the favor of our Majesty. ^D

to fulfill, as I trust, the desire of your Gravity. May the Divinity keep you, most beloved brothers.

Chapter LIV. Temples and idols destroyed everywhere.

All these things the emperor performed with all zeal to the glory of the life-giving power of Christ. And he ceased not to honor his Savior God in this manner, while at the same time he sought to refute the superstitious error of the Gentiles in all ways. ^A Hence, the vestibules of the temples in the cities were rightly stripped bare, as by the emperor's command they were deprived of their doors. Of others, the roof was destroyed by the removal of the tiles. Others had their venerable bronze works, which the error of the ancients had for long ages magnified, set out ^B in the market-place of the imperial city for all to see, so that they were exposed as a shameful spectacle to those who beheld them: here the Pythian Apollo, there the Sminthian, and in the very circus itself the Delphic tripods, and the Heliconian Muses in the palace. Finally, that city which bears the emperor's name was thoroughly filled with fine bronze works, dedicated throughout every province, which those who had been afflicted by the disease of error had for long ages fruitlessly offered as hecatombs and whole burnt offerings to the names of gods; these things, ^C having at last begun to think aright, the emperor turned into objects of mockery and amusement for those who looked upon them. As for the golden statues, he dealt with them in a different manner. For since he perceived that the multitude, like foolish children, were vainly terrified by these phantoms of error fashioned of gold and silver, he thought it necessary to remove them, just as stumbling-blocks are cast before the feet of those walking in darkness, in order that the path of the royal way might henceforth be opened up, smooth and level, for all. Having devised this, he did not consider that he needed an armed guard and a host of soldiers to expose these things, but a single individual, ^D or perhaps a second of his own acquaintances, was sufficient for the service, whom, by a single signal, he would send out across every province.

^A But they, relying upon the piety of the emperor and their own religion toward God, making their way through the densest crowds and numerous throngs, everywhere throughout the cities and country regions brought about the destruction of the long-standing delusion, demanding that the priests themselves, not without laughter and shame, bring their gods out from dark recesses into the light, and then, stripping them of their outward adornment, expose the inner deformity that lay hidden beneath the painted figure to the eyes of all. Then, scraping off whatever material seemed usable, and testing it with melting and fire, they would set aside and preserve what seemed useful and necessary to them; but whatever was superfluous and utterly useless they left to the superstitious as a perpetual reminder of their shame. The emperor, worthy of all admiration, also accomplished another thing. For at the same time that the images of the dead created from precious materials were being despoiled in the manner we have just described, he arranged for the rest, which had been crafted from bronze, to be carried away. ^B And so those gods, celebrated in the delirious fables of the Greeks, were dragged off bound with ropes.

CHAPTER LV. The destruction of the temple at Aphaca in Phoenicia, and the abolition of its depravity.

After this, the emperor, as if lifting a very bright torch from a watchtower, looked about on every side with royal eyes, in case any remnants of error still happened to remain hidden. ^C And just as an eagle borne on its wings up to the very heavens, being endowed with the keenest sight, easily looks down from on high at things that are very far distant upon the earth; so he too, while dwelling in the palace of his most beautiful city, perceived from that watchtower, as it were, a certain pernicious entanglement of souls lurking in Phoenicia. This was a grove and a temple, which was not situated in the middle of cities, nor in their marketplaces and squares, as is the case with many things constructed ambitiously in cities for the sake of adornment, but was out of the way, far from crossroads and the public thoroughfare, consecrated in a part of the summit of Mount Lebanon at Aphaca to a most foul demon whom they call Venus. ^D There was there a school of depravity, open to all impure men and to those who had corrupted their own bodies with every license. For some effeminate ones—men, yet not men, having denied the dignity of their nature—propitiated the demon with a feminine sickness; and women, in turn, engaged in unlawful promiscuity, stolen marriages, and unspeakable and...

^A nefarious crimes in that temple, as if in a place destitute of all law and order. Nor was there anyone who observed what was practiced there, because no grave or modest man dared approach it. But the crimes being perpetrated there could not remain hidden from the great emperor. When he had inspected these things with the eye of imperial providence, he judged the temple unworthy of being illuminated by the sun's rays. Wherefore he commanded that it be entirely demolished from its very foundations, along with its images and votive offerings. ^B Confidently, the contrivances of this wanton error were immediately broken up at the emperor’s command, while the military hands acted to purify the place. And those who had previously surrendered to debauchery, terrified by the emperor’s threats, learned to conduct themselves modestly. In the same way, those superstitious Gentiles, who think themselves very wise, were taught to act more modestly; and they, in fact, learned the reality of their own folly and vanity.

513 Chapter LVI. Destruction of the temple of Aesculapius at Aegae.

For since the greatest and most widespread superstition had possessed ^C the most foolish men concerning that Cilician demon, and almost an infinite number of people admired him as a savior and physician—inasmuch as he would appear to those sleeping in the temple, and would sometimes heal the diseases of those whose bodies were failing—yet this one was in truth a destroyer of souls, drawing men away from the true Savior and pulling them down into the godless error of deceit, those who were easy to seduce: the emperor, doing what was fitting, having truly set before himself the Savior God as the one to be zealously served, commanded that this temple also be leveled to the ground. By a single nod, it was spread out upon the earth, cast down by the right hand of the military, that celebrated wonder of the noble philosophers; and he who was lurking within ^D this place—not a demon nor a god, but a certain deceiver of souls, who for long and infinite ages had tricked men—was brought low. And yet, this one who offered to deliver others from evils and misfortunes, found no remedy for his own defense, other than that which is fabled to have happened to him when he was struck by a thunderbolt.

But the noble deeds of our Emperor, which were pleasing to God, were not mere myths; rather, through the manifest power and virtue of the Savior Himself, this temple, along with the others, was uprooted from its foundations, so that not even a trace of the former madness remained there. ^A

CHAPTER LVII. How the Gentiles, having condemned their idols, turned to the knowledge of God.

Accordingly, as many as had previously been addicted to the superstitious worship of demons, when they saw the refutation of their error with their own eyes, and beheld the desolation of temples and shrines everywhere, some fled for refuge to the saving doctrine of Christ; while others, even if they were unwilling to do so, nevertheless condemned the observances of their ancestors as vain and empty, and mocked those whom they had previously held as gods. And why should they not feel this way, when they saw so much impurity lurking within under the external appearance of the images? For beneath them lay either the bones of dead bodies, or dry skulls, stolen by the fraud of impostors, or filthy rags replete with shameful defilement, or finally, a heap of hay and straw. When they beheld these things piled up within the recesses of soulless idols, they accused both themselves and their parents of the utmost madness: especially when they perceived that within those sanctuaries of theirs, and in the images themselves, there dwelt no one—no demon uttering oracles, no god predicting the future, as they had previously persuaded themselves; ^B nay, not even an obscure or shadowy specter. And for this reason, any cavern, however obscure, and all the most hidden recesses, stood easily open to those who had been sent by the Emperor; indeed, the very sanctuaries and places previously inaccessible, and the inner chambers of the temples themselves, were trodden by the footprints of soldiers. From this, the blindness of mind which had long since enveloped all the Gentiles was detected and exposed to the eyes of all. ^C

CHAPTER LVIII. How, having destroyed the temple of Venus at Heliopolis, he was the first to build a church there.

And these things may justly be reckoned among the glorious deeds of the Emperor, just as those which he decreed specifically for each province; such as, for instance, what we witnessed being done by him in the city of Heliopolis in Phoenicia. In that city, the Gentiles, who would honor their obscene lust with the name of the goddess Venus, had granted their wives and daughters license to commit fornication with impunity. But now a new and sober law from the Emperor went forth, forbidding anyone from daring to do any of the things habitual in the past; ^D and he, indeed, is what I prefer.

^A For he again presented written teachings, as though he had been primarily sent for this very same purpose by God, in order to instruct all men in the laws of temperance. Therefore, he did not disdain to address them also through his own writing, exhorting them to hasten toward the knowledge of the Better One. And here, too, he matched his deeds to his words, constructing in their midst a vast prayer-house ^B and church, so that what had never been heard of throughout the ages might now, for the first time, reach completion; and the city of those given to superstition was deemed worthy of a church of God and of presbyters and deacons, and a bishop consecrated to the God over all was established to preside over those there. The Emperor, meanwhile, providing for how more might draw near to the Word, supplied in abundance everything for the relief of the poor, and by this means encouraged them to hasten toward the saving teaching, saying almost the same things as the one who said: "Whether by pretext or in truth, let Christ be proclaimed."

CHAPTER LIX.

Concerning the disturbance in Antioch over Eustathius.

But while all were living their lives in joy because of these things, and the Church of God was being exalted everywhere in every way and among all nations, again the envy that lies in wait for good things, ^C inflamed by such prosperity, began to rise up against such happiness of ours, surmising that the Emperor might perhaps also become alienated from us, having been irritated by our disturbances and disorder. So, having kindled a great fire, it filled the Church of the Antiochenes with tragic calamities, to such an extent that the whole city was nearly overturned from its foundations; for the people of the Church were divided into two parts, and the rest of the city, along with the magistrates and soldiers, was so stirred up in the manner of enemies that they were ready to resort to swords, had not some divine providence, and the fear of the Emperor, restrained ^D the passions of the multitude.

^A Again, the Emperor’s forbearance, like that of the Savior and Physician of souls, applied the remedies of words to those who were sick. He sent an embassy to the peoples in a more gentle manner, having dispatched his most faithful man, one of those whom he held in high regard among his own retinue and who was honored with the rank of Count. He exhorted them in successive letters to set their minds on peace, and taught them how to act in a manner befitting the fear of God. He persuaded them and offered his defense in the letters he wrote to them, as he had heard the author of the discord himself. ^B And these letters of his, full of no ordinary instruction and utility, I would have set before you at the present time, had they not brought reproach upon those who were accused. Wherefore I shall omit them, having decided not to renew the memory of evils, and shall attach to this narrative only those which he wrote, rejoicing and giving thanks for the peace and concord of others, in which he exhorted them not to claim as their own the prelate of another place by whose intervention they had made peace among themselves, but rather to choose as bishop, according to the rite of the Church, him whom the common Savior of all would designate. He writes these things that follow to both the people and the bishops, in various ways.

CHAPTER LX. Constantinus’ letter to the people of Antioch, not to take away Eusebius of Caesarea, but to seek another.

CHAPTER LX. Constantinus’ letter to the people of Antioch, not to entice Eusebius of Caesarea away, but to seek another.

• Victor Constantinus Maximus, Augustus, to the people of Antioch.

• How grateful and how pleasant is your concord to all the prudent and wise men of this age. I, certainly, brothers, have resolved to cherish you with immortal friendship, being ^D encouraged by your resolution regarding the fear of God.

(76) By the "author of the sedition," he means the bishop of Antioch, as appears from the title of the chapter. When the Eusebians, by fraud and calumny, had cast him from his see, a great tumult arose at Antioch. This happened in the year of Christ 529, as is manifestly gathered from Philostorgius, book II, or 330, as Theodoret seems to assert in book II, chapter 31. For he writes that Meletius was transferred to the see of Antioch thirty years after the abdication of Eustathius. Moreover, it is established that Meletius was transferred to Antioch in the year of Christ 360. Wherefore I cannot agree with the most illustrious Cardinal Baronius, who, ever hostile to our Eusebius, while refusing to follow his narrative, has confounded everything. For he says this tumult at Antioch occurred in the year of our Lord 324, that is, the year immediately preceding the Nicene Council: at the time when Eustathius was created bishop of Antioch; whereas Socrates, Sozomen, and Theodoret testify that this tumult occurred at the deposition of Eustathius himself. But Baronius contends, with arguments which he indeed thinks most certain, that Eustathius was cast from the Antiochene see not under the Emperor Constantine, but under Constantius. Let us see, therefore, by what arguments he attempts to prove this. First, he brings forward a passage from Athanasius from the *Epistle to the Solitaries*, at the beginning: "There was," he says, "a certain Eustathius, bishop of Antioch, a man famed for his confession, etc., whom men of the Arian opinion so accused among the courtiers with a feigned calumny, as if he had been insulting toward the mother of the prince." But I affirm that "Constantine" should be written in this passage of Athanasius instead of "Constantius." This emendation is confirmed by those things which are immediately subjoined about the emperor's mother. For he understands Helena, who had arrived in the East about this time. For these things cannot be understood at all as regarding Fausta, who was killed nearly twenty years before, if we follow Baronius. But the passage of Jerome from the book *On Ecclesiastical Writers* does little for Baronius, since in ancient editions, and thus in the Lyons edition which I have with me, it is written explicitly: "He was sent into exile under the Emperor Constantine." Wherefore I would rather follow Eusebius here than Baronius. Nor indeed do I see why such great disturbances could have occurred at the creation of Eustathius, of which mention is made in the letter of the Emperor Constantine, so that a Count had to be sent to suppress them, and so many letters had to be written by the emperor. Add that Constantine says in the letter that he had heard in person him who had been the author of the entire sedition, Eustathius namely, whom, having ordered to come to the court, he relegated to Thrace. And this is the first crime of the Arians that Athanasius recounts in the letter mentioned above, which is to be noted. For that was done before the council gathered at Tyre against Athanasius, that is, before the year of our Lord 334. Rightly, therefore, does Athanasius begin his history of the Arian outrages against the Catholic Church from the deposition of Eustathius, as from the first crime of the Arians: which, having succeeded according to their own purpose, they thought the rest would thenceforth be smooth and easy for them. Furthermore, the opinion of Baronius is refuted both by those things which I have said above, and by the fact that Flaccillus, who succeeded Eustathius after Paulinus and Eulalius, is recorded by Athanasius in his *Apology to the Emperor Constantius* among the bishops who attended the Tyrian synod, as the learned Jacob Gothofredus rightly observed in his dissertations on the book of Philostorgius.

(77) *εὐθυμούμενος*. One should read *εὐθυμούμενος*, as Christopher seems to have read.

together with the law and the life, and your own pursuits. This, then, is truly rightly to reap good things: to use a right and healthy understanding. For what could be more fitting for you? I would not, therefore, ^A wonder if I were to say that the truth of salvation is for you a cause of prosperity rather than of resentment. For among brethren, whom one and the same journey upon a straight and just path commends to God, to enroll them into a pure and holy home—what could be more honorable ^B than to be of one mind regarding the good of all? Especially where your intent ^C is led by the instruction of the law unto a better correction, and we therefore desire our own judgment to be confirmed by good principles. Perhaps this seems wonderful to you, as to what on earth the prelude of my discourse might intend. I shall not, indeed, refuse, nor shall I deny, to state the cause. For I confess to have read the records, in which, amidst brilliant praises and testimonials toward Eusebius, who is bishop of the Caesareans—whom I myself also have long known well for the sake of his learning and gentleness—I saw you fixating upon him and claiming him for yourselves. What, then, do you think occurred to my mind, striving as I was for an accurate inquiry into what is better? And what anxiety did I conceive from your zeal? O holy faith, which through the words and maxims of our Savior dost present to us an image, as it were, of life, how painfully ^D even thou wouldst resist those committing errors, didst thou not altogether refuse to serve for the sake of gain and favor. To me, indeed, it seems that he has won the victory itself who seeks peace the more. For where it is permitted that that which is honorable exist, no one would be found who does not take the greatest delight in it. I ask, therefore, brethren: for what sake do we thus judge, so that we choose to inflict injury upon others through the things we prefer? For what sake do we draw these things upon ourselves, which will destroy the faith of our reputation? I for my part...

^A indeed highly praise the man whom you deem worthy of honor and benevolence. Yet it is not right that what ought to have remained fixed and firm for each individual should be so far weakened that they are not content with their own judgments and that all do not enjoy their domestic blessings; nor that, in seeking out those who are equally worthy of the episcopate, not only one or another, but many who are Eusebius's peers should not be brought forward. For since bitterness and violence bring no trouble to ecclesiastical honors, all are equal among themselves and are to be held in equal esteem. Nor would it be reasonable that an inquiry of this kind should be made to the injury of others, seeing that the minds of all, whether they be of lower or higher standing, equally receive and guard divine decrees; so that others, in what pertains to the common law, are in no wise inferior to the rest. But if we wish to speak the truth openly, one might rightly say that this is not to retain a man, but to drag him away, and that this action is a work of violence rather than of justice. And whether the multitude feels this way or otherwise, I for my part clearly and boldly affirm that this matter provides a cause for accusations and stirs up a tempest of great tumult. For even sheep show the force and strength of their teeth whenever, through the pastor's care and concern slipping for the worse, they see themselves deprived of their former guidance. ^B If these things are so, and we are not deceived in our opinion, consider this first of all, brothers (for many and very great benefits will be born to you from the very beginning): whether your sincere charity and love among yourselves is going to suffer any detriment. Then, weigh carefully that the man who came to you for the sake of good counsel receives the fruit of honor due to him from divine judgment; since he has been affected by no ordinary favor, inasmuch as you have brought forth such a vote of kindness concerning him. In addition to these points, since it is a good judgment ^C of your own custom, bring forward the appropriate diligence in seeking a man who is worthy...

^A of your needs, while keeping far away all seditious and immodest clamor. For clamors of this kind are always unjust, and from the collision of various men among themselves, sparks and flames are wont to be ignited. So may I please God and you, and so may I live according to your prayers—as I love you, and as I love the harbor of your gentleness, from which, having cast out that filth, you have brought back harmony with honorable character, establishing a firm sign and running a heavenly course toward the light, with iron rudders, so to speak. Therefore, also carry an incorruptible cargo; for everything that damages the ship has been drained off, as if from the bilge. ^B Therefore, now take care that your enjoyment of all these things is such that we may not seem, through an ill-advised and unprofitable zeal, to have established anything at all, or to have attempted from the beginning what is not expedient. May God preserve you, beloved brothers. »

CHAPTER LXI.

Constantinus to Eusebius, praising him for having declined the See of Antioch.

^A and perceived what has been preserved. To persist, therefore, in those things which are acceptable to God and appear consistent with the apostolic tradition is a holy thing. Consider yourself blessed in this very matter, as you have been deemed worthy, by the testimony of, so to speak, the entire world, to be bishop of the whole Church. For if all men desire you to be with them, they are undoubtedly increasing this happiness of yours. But your wisdom, being minded to keep the commandments of God and the apostolic canon and that of the Church, has done exceedingly well in declining the bishopric of the Church at Antioch and in being eager to remain in that see to which, by the will of God, you were first called to the episcopate. Concerning this, I have written a letter to the people and to the other fellow-ministers, who themselves had also written to me regarding these matters. When your holiness has read these, you will easily perceive that, because justice seemed to speak against them, I wrote to them under the impulse of the divine. In their counsel, it will also be necessary for your wisdom to be present, so that this may be established for the Church of the Antiochenes. May God protect you, beloved brother. »

CHAPTER LXII

Constantine’s letter to the synod, that Eusebius should not be drawn away from Caesarea.

• Victor Constantinus Maximus Augustus, to Theodotus, ^C Theodorus, Narcissus, Aetius, Alpheus, and to the remaining bishops who are in Antioch.

• I have read the letter written by your wisdom, and I have welcomed the prudent proposal of Eusebius, who has been ordained along with you. And having recognized all that has been done—both by your letters and by the letters of those most distinguished men, the counts Acacius and Strategius—and having accurately weighed the matter as was fitting, I have written to the people of the Antiochenes what was acceptable to God and appropriate for the Church; and I have ordered a copy of the letter to be attached to these present letters, so that you yourselves may also know what I have written, having been prompted by the reason of justice.

For since your ^A letters contained this, that according to the judgment and will of the people and your own prudence, Eusebius, most holy bishop of the Church of Caesarea, should preside over the Church of Antioch and take upon himself the care of it; and since the letters of Eusebius himself seemed to observe the Church’s rule most particularly, it was fitting that my opinion also should be made manifest to your prudence. For it has been reported to me that Euphronius the presbyter, a citizen of Caesarea in Cappadocia, and Georgius, a citizen of the Arethusians, likewise a presbyter—whom Alexander promoted to this order in the city of Alexandria—are men most approved in the doctrine of the faith. It has seemed good, therefore, to signify to your prudence that you should bring forward these men, and others also whom you may judge worthy of the office of the episcopate, and decree those things which are in accordance with the tradition of the apostles. For when such men have been prepared, your prudence will be able, according to the rule of the Church and the apostolic tradition, so to order the ordination, as ^B the word of ecclesiastical instruction may guide you. May God preserve you, beloved brothers.

CHAPTER LXIII.

How he strove to cut off heresies.

to do, exhorting them to act for the advancement of the divine religion. When he had removed the dissensions ^A from the midst and had restored the Church of God to harmony and a unanimous consensus of doctrine, he proceeded to address another class of impious men, whom he deemed ought to be abolished as a pestilential poison to the human race. These were certain pernicious men who under a false appearance of modesty and gravity were laying waste to cities. The Savior elsewhere calls these pseudo-prophets and ravening wolves in these words: "Beware of false prophets, who come to you in sheep's clothing; but inwardly they are ravening wolves. You shall know them by their fruits." Accordingly, an order having been sent to the governors of the provinces, he drove out and put to flight this class of men. But beyond the law itself, the Emperor also directed a salutary admonition to them by name, exhorting them to repent as soon as possible, for the Church of God would be to them a harbor of salvation. Hear, therefore, how he discoursed to them in his letter to them.

CHAPTER LXIV. Constantine’s edict against the heretics.

Victor Constantinus Maximus Augustus, to the heretics.

^B Recognize now by the benefit of this law, O Novatians, Valentinians, Marcionites, Paulians, and those to whom the name of Cataphrygians is given, and finally all you who construct and fill up heresies with your private meetings, to how many lies the vanity of your opinion is entangled, and with how many pernicious poisons your doctrine is imbued: so that through you, a most grievous disease is brought upon those who are healthy, and perpetual death upon the living. O enemies of the truth, foes of life, counselors of destruction! Everything among you is contrary to the truth, consistent with the most base crimes, filled with absurdities and fictions: by which you construct falsehoods, while you oppress the innocent and deny the light to those who believe. Under the pretext of divinity you are continually sinning, you pollute everything; you wound with lethal blows the pure and unstained consciences of men, and you intercept, so to speak, the very day from the eyes of mortals. And what need is there to recount each thing in detail, when neither the brevity of time ^C nor the magnitude of our occupations allow us to speak as your crimes deserve? For your wickednesses are so grave and immense; so foul and abounding in every atrocity, that not even a whole day is sufficient for their explanation. And otherwise, it is fitting to turn away one’s ears and eyes from such things, lest the pure and sincere alacrity of our faith be violated by a particular exposition of them. What is it, therefore, that we should tolerate such evils any longer? Especially since long-lasting ^D patience brings it about that these [people]...

[Regarding the Catholic priests who had kept themselves pure from the schism of Meletius, I found it thus written as Scaliger, Christophorson, and others have found in their books.]