Book IV

Chapter I.--How he honored Many by Presents and Promotions.

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. Some received presents in money, others in land; some obtained the Prætorian præfecture, others senatorial, others again consular rank: many were appointed provincial governors: others were made counts of the first, second, or third order: in numberless instances the title of Most Illustrious and many other distinctions were conferred; for the emperor devised new dignities, that he might invest a larger number with the tokens of his favor.

Chapter II.--Remission of a Fourth Part of the Taxes.

The extent to which he studied the general happiness and prosperity may be understood from a single instance most beneficial and universal in its application, and still gratefully remembered. He remitted a fourth part of the yearly tribute paid for land, and bestowed it on the owners of the soil; so that if we compute this yearly reduction, we shall find that the cultivators enjoyed their produce free of tribute every fourth year. This privilege being established by law, and secured for the time to come, has given occasion for the emperor's beneficence to be held, not merely by the then present generation, but by their children and descendants, in perpetual remembrance.

Chapter III.--Equalization of the More Oppressive Taxes.

And whereas some persons found fault with the surveys of land which had been made under former emperors, and complained that their property was unduly burdened; acting in this case also on the principles of justice, he sent commissioners to equalize the tribute, and to secure immunity to those who had made this appeal.

Chapter IV.--His Liberality, from His Private Resources, to the Losers in Suits of a Pecuniary Nature.

In cases of judicial arbitration, in order that the loser by his decision might not quit his presence less contented than the victorious litigant, he himself bestowed, and from his own private means, in some cases lands, in other money, on the defeated party. In this manner he took care that the loser, as having appeared in his 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 prince. Thus it happened that both parties returned from the scene of trial with glad and cheerful countenances, while the emperor's noble-minded liberality excited universal admiration.

Chapter V.--Conquest of the Scythians defeated through the Sign of Our Saviour.

And why should I relate even briefly and incidentally, how he subjected barbarous nations to the Roman power; how he was the first who subjugated the Scythian and Sarmatian tribes, which had never learned submission, and compelled them, how unwilling soever, to own the sovereignty of Rome? For the emperors who preceded him had actually rendered tribute to the Scythians: and Romans, by an annual payment, had confessed themselves servants to barbarians; an indignity which our emperor could no longer bear, nor think it consistent with his victorious career to continue the payment his predecessors had made. Accordingly, with full confidence in his Saviour's aid, he raised his conquering standard against these enemies also, and soon reduced them all to obedience; coercing by military force those who fiercely resisted his authority, while, on the other hand, he conciliated the rest by wisely conducted embassies, and reclaimed them to a state of order and civilization from their lawless and savage life. Thus the Scythians at length learned to acknowledge subjection to the power of Rome.

Chapter VI.--Conquest of the Sarmatians, consequent on the Rebellion of their Slaves.

With respect to the Sarmatians, God himself brought them beneath the rule of Constantine, and subdued a nation swelling with barbaric pride in the following manner. Being attacked by the Scythians, they had entrusted their slaves with arms, in order to repel the enemy. These slaves first overcame the invaders and then, turning their weapons against their masters, drove them all from their native land. The expelled Sarmatians found that their only hope of safety was in Constantine's protection: and he, whose familiar habit it was to save men's lives, received them all within the confines of the Roman empire. Those who were capable of serving he incorporated with his own troops: to the rest he allotted lands to cultivate for their own support: so that they themselves acknowledged that their past misfortune had produced a happy result, in that they now enjoyed Roman liberty in place of savage barbarism. In this manner God added to his dominions many and various barbaric tribes.

Chapter VII.--Ambassadors from Different Barbarous Nations receive Presents from the Emperor.

Indeed, ambassadors were continually arriving from all nations, bringing for his acceptance their most precious gifts. So that I myself have sometimes stood near the entrance of the imperial palace, and observed a noticeable array of barbarians in attendance, differing from each other in costume and decorations, and equally unlike in the fashion of their hair and beard. Their aspect truculent and terrible, their bodily stature prodigious: some of a red complexion, others white as snow, others again of an intermediate color. For in the number of those I have referred to might be seen specimens of the Blemmyan tribes, of the Indians, and the Ethiopians, "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 Persia, who had sent him an Embassy, on Behalf of the Christians in his Realm.

The king of the Persians also having testified a desire to form an alliance with Constantine, by sending an embassy and presents as assurances of peace and friendship, the emperor, in negotiating this treaty, far surpassed the monarch who had first done him honor, in the magnificence with which he acknowledged his gifts. Having heard, too, that there were many churches of God in Persia, and that large numbers there were gathered into the fold of Christ, full of joy at this intelligence, he resolved to extend his anxiety for the general welfare to that country also, as one whose aim it was to care for all alike in every nation.

Chapter IX.--Letter of Constantine Augustus to Sapor, King of the Persians, containing a truly Pious Confession of God and Christ.

Copy of his Letter to the King of Persia.

"By keeping the Divine faith, I am made a partaker of the light of truth: guided by the light of truth, I advance in the knowledge of the Divine faith. Hence it is that, as my actions themselves evince, I profess the most holy religion; and this worship I declare to be that which teaches me deeper acquaintance with the most holy God; aided by whose Divine power, beginning from the very borders of the ocean, I have aroused each nation of the world in succession to a well-grounded hope of security; so that those which, groaning in servitude to the most cruel tyrants and yielding to the pressure of their daily sufferings, had well nigh been utterly destroyed, have been restored through my agency to a far happier state. This God I confess that I hold in unceasing honor and remembrance; this God I delight to contemplate with pure and guileless thoughts in the height of his glory.

Chapter X.--The Writer denounces Idols, and glorifies God.

"This God I invoke with bended knees, and recoil with horror from the blood of sacrifices, from their foul and detestable odors, and from every earth-born magic fire: 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.

"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 him to have been, whom the lightning-stroke of Divine vengeance drove forth from hence, and banished to your dominions and whose disgrace contributed to the fame of your celebrated triumph.

Chapter XII.--He declares that, having witnessed the Fall of the Persecutors, he now rejoices at the Peace enjoyed by the Christians.

"And it is surely a happy circumstance that the punishment of such persons as I have described should have been publicly manifested in our own times. For I myself have witnessed the end of those who lately harassed the worshipers of God by their impious edict. And for this abundant thanksgivings are due to God that through his excellent Providence all men who observe his holy laws are gladdened by the renewed enjoyment of peace. Hence I am fully persuaded that everything is in the best and safest posture, since God is vouchsafing, through the influence of their pure and faithful religious service, and their unity of judgment respecting his Divine character, to gather all men to himself.

Chapter XIII.--He bespeaks his Affectionate Interest for the Christians in his Country.

"Imagine, then, with what joy I heard tidings so accordant with my desire, that the fairest districts of Persia are filled with those men on whose behalf alone I am at present speaking, I mean the Christians. I pray, therefore, that both you and they may enjoy abundant prosperity, and that your blessings and theirs may be in equal measure; for thus you will experience the mercy and favor of that God who is the Lord and Father of all. And now, because your power is great, I commend these persons to your protection; because your piety is eminent, I commit them to your care. Cherish them with your wonted humanity and kindness; for by this proof of faith you will secure an immeasurable benefit both to yourself and us."

Chapter XIV.--How the Zealous Prayers of Constantine procured Peace to the Christians.

Thus, the nations of the world being everywhere guided in their course as it were by the skill of a single pilot, and acquiescing in the administration of him who governed as the servant of God, the peace of the Roman empire continued undisturbed, and all classes of his subjects enjoyed a life of tranquillity and repose. At the same time the emperor, who was convinced that the prayers of godly men contributed powerfully to the maintenance of the public welfare, felt himself constrained zealously to seek such prayers and not only himself implored the help and favor of God, but charged the prelates of the churches to offer supplications on his behalf.

Chapter XV.--He causes himself to be represented on his Coins, and in his Portraits, in the Attitude of Prayer.

How deeply his soul was impressed by the power of divine faith may be understood from the circumstance that he directed his likeness to be stamped on the golden coin of the empire with the eyes uplifted as in the posture of prayer to God: and this money became current throughout the Roman world. His portrait also at full length was placed over the entrance gates of the palaces in some cities, the eyes upraised to heaven, and the hands outspread as if in prayer.

Chapter XVI.--He forbids by Law the Placing his Likeness in Idol Temples.

In this manner he represented himself, even through the medium of painting, as habitually engaged in prayer to God. At the same time he forbade, by an express enactment, the setting up of any resemblance of himself in any idol temple, that not even the mere lineaments of his person might receive contamination from the error of forbidden superstition.

Chapter XVII.--Of his Prayers in the Palace, and his Reading the Holy Scriptures.

Still nobler proofs of his piety might be discerned by those who marked how he modeled as it were his very palace into a church of God, and himself afforded a pattern of zeal to those assembled therein: how he took the sacred scriptures into his hands, and devoted himself to the study of those divinely inspired oracles; after which he would offer up regular prayers with all the members of his imperial court.

Chapter XVIII.--He enjoins the General Observance of the Lord's Day, and the Day of Preparation.

He ordained, too, that one day should be regarded as a special occasion for prayer: I mean that which is truly the first and chief of all, the day of our Lord and Saviour. The entire care of his household was entrusted to deacons and other ministers consecrated to the service of God, and distinguished by gravity of life and every other virtue: while his trusty body guard, strong in affection and fidelity to his person, found in their emperor an instructor in the practice of piety, and like him held the Lord's salutary day in honor and performed on that day the devotions which he loved. The same observance was recommended by this blessed prince to all classes of his subjects: his earnest desire being gradually to lead all mankind to the worship of God. Accordingly he enjoined on all the subjects of the Roman empire to observe the Lord's day, as a day of rest, and also to honor the day which precedes the Sabbath; in memory, I suppose, of what the Saviour of mankind is recorded to have achieved on that day. 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), he freely granted to those among them who were partakers of the divine faith, leisure for attendance on the services of the Church of God, in order that they might be able, without impediment, to perform their religious worship.

Chapter XIX.--That he directed even his Pagan Soldiers to pray on the Lord's Day.

With regard to those who were as yet ignorant of divine truth, he provided by a second statute that they should appear on each Lord's day on an open plain near the city, and there, at a given signal, offer to God with one accord a prayer which they had previously learnt. He admonished them that their confidence should not rest in their spears, or armor, or bodily strength, but that they should acknowledge the supreme God as the giver of every good, and of victory itself; to whom they were bound to offer their prayers with due regularity, uplifting 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.

"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.

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, but only by the standard of the cross.

Chapter XXII.--Of his Zeal in Prayer, and the Honor he paid to the Feast of Easter.

The emperor himself, as a sharer in the holy mysteries of our religion, would seclude himself daily at a stated hour in the innermost chambers of his palace; and there in solitary converse with his God, would kneel in humble supplication, and entreat the blessings of which he stood in need. But especially at the salutary feast of Easter, his religious diligence was redoubled; he fulfilled as it were the duties of a hierophant with every energy of his mind and body, and outvied all others in the zealous celebration of this feast. He changed, too, the holy night vigil into a brightness like that of day, by causing waxen tapers of great length to be lighted throughout the city: besides which, torches everywhere diffused their light, so as to impart to this mystic vigil a brilliant splendor beyond that of day. As soon as day itself returned, in imitation of our Saviour's gracious acts, he opened a liberal hand to his subjects of every nation, province, and people, and lavished abundant bounties on all.

Chapter XXIII.--How he forbade Idolatrous Worship, but honored Martyrs and the Church Festivals.

Such were his sacred ministrations in the service of his God. At the same time, his subjects, both civil and military, throughout the empire, found a barrier everywhere opposed against idol worship, and every kind of sacrifice forbidden. 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: 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.

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." 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.

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. 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.

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 philosophy 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.

He also passed a law to the effect that no Christian should remain in servitude to a Jewish master, on the ground that it could not be right that those whom the Saviour had ransomed should be subjected to the yoke of slavery by a people who had slain the prophets and the Lord himself. If any were found hereafter in these circumstances, the slave was to be set at liberty, and the master punished by a fine.

He likewise added the sanction of his authority to the decisions of bishops passed at their synods, and forbade the provincial governors to annul any of their decrees: for he rated the priests of God at a higher value than any judge whatever. These and a thousand similar provisions did he enact for the benefit of his subjects; but there is not time now to give a special description of them, such as might convey an accurate idea of his imperial wisdom in these respects: nor need I now relate at length, how, as a devoted servant of the Supreme God, he employed himself from morning until night in seeking objects for his beneficence, and how equally and universally kind he was to all.

Chapter XXVIII.--His Gifts to the Churches, and Bounties to Virgins and to the Poor.

His liberality, however, was most especially exercised on behalf of the churches of God. In some cases he granted lands, in others he issued supplies of food for the support of the poor, of orphan children, and widows; besides which, he evinced much care and forethought in fully providing the naked and destitute with clothing. He distinguished, however, with most special honor those who had devoted their lives to the practice of Divine philosophy. Hence his respect, little short of veneration, for God's most holy and ever virgin choir: for he felt assured that the God to whom such persons devoted themselves was himself an inmate of their souls.

Chapter XXIX.--Of Constantine's Discourses and Declamations.

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. And here especially he appealed most powerfully to the consciences of his hearers, while he denounced the rapacious and violent, and those who were slaves to an inordinate thirst of gain. Nay, he caused some of his own acquaintance who were present to feel the severe lash of his words, and to stand with downcast eyes in the consciousness of guilt, while he testified against them in the clearest and most impressive terms that they would have an account to render of their deeds to God. He reminded them that God himself had given him the empire of the world, portions of which he himself, acting on the same Divine principle, had intrusted to their government; but that all would in due time be alike summoned to give account of their actions to the Supreme Sovereign of all. Such was his constant testimony; such his admonition and instruction. And he himself both felt and uttered these sentiments in the genuine confidence of faith: but his hearers were little disposed to learn, and deaf to sound advice; receiving his words indeed with loud applause, but induced by insatiable cupidity practically to disregard them.

Chapter XXX.--That he marked out before a Covetous Man the Measure of a Grave, and so put him to Shame.

On one occasion he thus personally addressed one of his courtiers: "How far, my friend, are we to carry our inordinate desires?" Then drawing the dimensions of a human figure with a lance which he happened to have in his hand, he continued: "Though thou couldst obtain the whole wealth of this world, yea, the whole world itself, thou wilt carry with thee at last no more than this little spot which I have marked out, if indeed even that be thine." 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.

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.

The emperor was in the habit of composing his orations in the Latin tongue, from which they were translated into Greek by interpreters appointed for this special service. One of the discourses thus translated I intend to annex, by way of specimen, to this present work, that one, I mean, which he inscribed "To the assembly of the saints," and dedicated to the Church of God, that no one may have ground for deeming my testimony on this head mere empty praise.

Chapter XXXIII.--How he listened standing to Eusebius' Declamation in Honor of our Saviour's Sepulchre.

One act, however, I must by no means omit to record, which this admirable prince performed in my own presence. On one occasion, emboldened by the confident assurance I entertained of his piety, I had begged permission to pronounce a discourse on the subject of our Saviour's sepulchre in his hearing. With this request he most readily complied, and in the midst of a large number of auditors, in the interior of the palace itself, he stood and listened with the rest. I entreated him, but in vain, to seat himself on the imperial throne which stood near: he continued with fixed attention to weigh the topics of my discourse, and gave his own testimony to the truth of the theological doctrines it contained. After some time had passed, the oration being of considerable length, I was myself desirous of concluding; but this he would not permit, and exhorted me to proceed to the very end. On my again entreating him to sit, he in his turn was displeased and said that it was not right to listen in a careless manner to the discussion of doctrines relating to God; and again, that this posture was good and profitable to himself, since it was reverent to stand while listening to sacred truths. Having, therefore, concluded my discourse, I returned home, and resumed my usual occupations.

Chapter XXXIV.--That he wrote to Eusebius respecting Easter, and respecting Copies of the Holy Scriptures.

Ever careful for the welfare of the churches of God, the emperor addressed me personally in a letter on the means of providing copies of the inspired oracles, and also on the subject of the most holy feast of Easter. For I had myself dedicated to him an exposition of the mystical import of that feast; and the manner in which he honored me with a reply may be understood by any one who reads the following letter.

Chapter XXXV.--Constantine's Letter to Eusebius, in praise of his Discourse concerning Easter.

"Victor Constantinus, Maximus Augustus, to Eusebius.

"It is indeed an arduous task, and beyond the power of language itself, worthily to treat of the mysteries of Christ, and to explain in a fitting manner the controversy respecting the feast of Easter, its origin as well as its precious and toilsome accomplishment. For it is not in the power even of those who are able to apprehend them, adequately to describe the things of God. I am, notwithstanding, filled with admiration of your learning and zeal, and have not only myself read your work with pleasure, but have given directions, according to your own desire, that it be communicated to many sincere followers of our holy religion. Seeing, then, with what pleasure we receive favors of this kind from your Sagacity, be pleased to gladden us more frequently with those compositions, to the practice of which, indeed, you confess yourself to have been trained from an early period, so that I am urging a willing man, as they say, in exhorting you to your customary pursuits. And certainly the high and confident judgment we entertain is a proof that the person who has translated your writings into the Latin tongue is in no respect incompetent to the task, impossible though it be that such version should fully equal the excellence of the works themselves. God preserve you, beloved brother." Such was his letter on this subject: and that which related to the providing of copies of the Scriptures for reading in the churches was to the following purport.

Chapter XXXVI.--Constantine's Letter to Eusebius on the Preparation of Copies of the Holy Scriptures.

"Victor Constantinus, Maximus Augustus, to Eusebius.

"It happens, through the favoring providence of God our Saviour, that great numbers have united themselves to the most holy church in the city which is called by my name. It seems, therefore, highly requisite, since that city is rapidly advancing in prosperity in all other respects, that the number of churches should also be increased. Do you, therefore, receive with all readiness my determination on this behalf. I have thought it expedient to instruct your Prudence to order fifty copies of the sacred Scriptures, the provision and use of which you know to be most needful for the instruction of the Church, to be written on prepared parchment in a legible manner, and in a convenient, portable form, by professional transcribers thoroughly practiced in their art. The catholicus of the diocese has also received instructions by letter from our Clemency to be careful to furnish all things necessary for the preparation of such copies; and it will be for you to take special care that they be completed with as little delay as possible. You have authority also, in virtue of this letter, to use two of the public carriages for their conveyance, by which arrangement the copies when fairly written will most easily be forwarded for my personal inspection; and one of the deacons of your church may be intrusted with this service, who, on his arrival here, shall experience my liberality. God preserve you, beloved brother!"

Chapter XXXVII.--How the Copies were provided.

Such were the emperor's commands, which were followed by the immediate execution of the work itself, which we sent him in magnificent and elaborately bound volumes of a threefold and fourfold form. This fact is attested by another letter, which the emperor wrote in acknowledgment, in which, having heard that the city Constantia in our country, the inhabitants of which had been more than commonly devoted to superstition, had been impelled by a sense of religion to abandon their past idolatry, he testified his joy, and approval of their conduct.

Chapter XXXVIII.--How the Market-Town of Gaza was made a City for its Profession of Christianity, and received the Name of Constantia.

For in fact the place now called Constantia, in the province of Palestine, having embraced the saving religion, was distinguished both by the favor of God, and by special honor from the emperor, being now for the first time raised to the rank of a city, and receiving the more honored name of his pious sister in exchange for its former appellation.

Chapter XXXIX.--That a Place in Phoenicia also was made a City, and in Other Cities Idolatry was abolished, and Churches built.

A similar change was effected in several other cities; for instance, in that town of Phoenicia which received its name from that of the emperor, and the inhabitants of which committed their innumerable idols to the flames, and adopted in their stead the principles of the saving faith. Numbers, too, in the other provinces, both in the cities and the country, became willing inquirers after the saving knowledge of God; destroyed as worthless things the images of every kind which they had heretofore held most sacred; voluntarily demolished the lofty temples and shrines which contained them; and, renouncing their former sentiments, or rather errors, commenced and completed entirely new churches. But since it is not so much my province to give a circumstantial detail of the actions of this pious prince, as it is theirs who have been privileged to enjoy his society at all times, I shall content myself with briefly recording such facts as have come to my own personal knowledge, before I proceed to notice the last days of his life.

Chapter XL.--That having conferred the Dignity of Cæsars on his Three Sons at the Three Decennial Periods of his Reign, he dedicated the Church at Jerusalem.

By this time the thirtieth year of his reign was completed. In the course of this period, his three sons had been admitted at different times as his colleagues in the empire. The first, Constantinus, who bore his father's name, obtained this distinction about the tenth year of his reign. Constantius, the second son, so called from his grandfather, was proclaimed Cæsar about the twentieth, while Constans, the third, whose name expresses the firmness and stability of his character, was advanced to the same dignity at the thirtieth anniversary of his father's reign. Having thus reared a threefold offspring, a Trinity, as it were, of pious sons, and having received them severally at each decennial period to a participation in his imperial authority, he judged the festival of his Tricennalia to be a fit occasion for thanksgiving to the Sovereign Lord of all, at the same time believing that the dedication of the church which his zealous magnificence had erected at Jerusalem might advantageously be performed.

Chapter XLI.--That in the meantime he ordered a Council to be convened at Tyre, because of Controversies raised in Egypt.

Meanwhile that spirit of envy which is the enemy of all good, like a dark cloud intercepting the sun's brightest rays, endeavored to mar the joy of this festivity, by again raising contentions to disturb the tranquillity of the Egyptian churches. Our divinely favored emperor, however, once more convened a synod composed of many bishops, and set them as it were in armed array, like the host of God, against this malignant spirit, having commanded their presence from the whole of Egypt and Libya, from Asia, and from Europe, in order, first, to decide the questions in dispute, and afterwards to perform the dedication of the sacred edifice above mentioned. He enjoined them, by the way, to adjust their differences at the capital city of Phoenicia, reminding them that they had no right, while harboring feelings of mutual animosity, to engage in the service of God, since his law expressly forbids those who are at variance to offer their gift until they have first become reconciled and mutually disposed to peace. Such were the salutary precepts which the emperor continually kept vividly before his own mind, and in accordance with which he admonished them to undertake their present duties in a spirit of perfect unanimity and concord, in a letter to the following purport.

Chapter XLII.--Constantine's Letter to the Council at Tyre.

"Victor Constantinus, Maximus Augustus, to the holy Council at Tyre.

"Surely it would best consist with and best become the prosperity of these our times, that the Catholic Church should be undivided, and the servants of Christ be at this present moment clear from all reproach. Since, however, there are those who, carried away by a baleful and furious spirit of contention (for I will not charge them with intentionally leading a life unworthy of their profession), are endeavoring to create that general confusion which, in my judgment, is the most pernicious of all evils; I exhort you, forward as you already are, to meet together and form a synod without delay: to defend those who need protection; to administer remedies to your brethren who are in peril; to recall the divided members to unity of judgment; to rectify errors while opportunity is yet allowed: that thus you may restore to so many provinces that due measure of concord which, strange and sad anomaly! the arrogance of a few individuals has destroyed. And I believed that all are alike persuaded that this course is at the same time pleasing to Almighty God (as well as the highest object of my own desires), and will bring no small honor to yourselves, should you be successful in restoring peace. Delay not, then, but hasten with redoubled zeal to terminate the present dissensions in a manner becoming the occasion, by assembling together in that spirit of true sincerity and faith which the Saviour whom we serve especially demands from us, I may almost say with an audible voice, on all occasions. No proof of pious zeal on my part shall be wanting. Already have I done all to which my attention was directed by your letters. I have sent to those bishops whose presence you desired, that they may share your counsels. I have despatched Dionysius, a man of consular rank, who will both remind those prelates of their duty who are bound to attend the Council with you, and will himself be there to superintend the proceedings, but especially to maintain good order. Meantime should any one, though I deem it most improbable, venture on this occasion to violate my command, and refuse his attendance, a messenger shall be despatched forthwith to banish that person in virtue of an imperial edict, and to teach him that it does not become him to resist an emperor's decrees when issued in defense of truth. For the rest, it will be for your Holinesses, unbiased either by enmity or favor, but consistently with ecclesiastical and apostolic order, to devise a fitting remedy whether it be for positive offenses or for unpremeditated errors; in order that you may at once free the Church from all reproach, relieve my anxiety, and, by restoring the blessings of peace to those who are now divided, procure the highest honor for yourselves. God preserve you, beloved brethren!"

Chapter XLIII.--Bishops from all the Provinces attended the Dedication of the Church at Jerusalem.

No sooner had these injunctions been carried into effect, than another emissary arrived with despatches from the emperor, and an urgent admonition to the Council to hasten their journey to Jerusalem without delay. Accordingly they all took their departure from the province of Phoenicia, and proceeded to their destination, availing themselves of the public means of transport. Thus Jerusalem became the gathering point for distinguished prelates from every province, and the whole city was thronged by a vast assemblage of the servants of God. The Macedonians had sent the bishop of their metropolis; the Pannonians and Moesians the fairest of God's youthful flock among them. A holy prelate from Persia too was there, deeply versed in the sacred oracles; while Bithynian and Thracian bishops graced the Council with their presence; nor were the most illustrious from Cilicia wanting, nor the chief of the Cappadocians, distinguished above all for learning and eloquence. In short, the whole of Syria and Mesopotamia, Phoenicia and Arabia, Palestine, Egypt, and Libya, with the dwellers in the Thebaid, all contributed to swell the mighty concourse of God's ministers, followed as they were by vast numbers from every province. They were attended by an imperial escort, and officers of trust had also been sent from the palace itself, with instructions to heighten the splendor of the festival at the emperor's expense.

Chapter XLIV.--Of their Reception by the Notary Marianus; the Distribution of Money to the Poor; and Offerings to the Church.

The director and chief of these officers was a most useful servant of the emperor, a man eminent for faith and piety, and thoroughly acquainted with the Divine word, who had been honorably conspicuous by his profession of godliness during the time of the tyrants' power, and therefore was deservedly entrusted with the arrangement of the present proceedings. Accordingly, in faithful obedience to the emperor's commands, he received the assembly with courteous hospitality, and entertained them with feasts and banquets on a scale of great splendor. He also distributed lavish supplies of money and clothing among the naked and destitute, and the multitudes of both sexes who suffered from want of food and the common necessaries of life. Finally, he enriched and beautified the church itself throughout with offerings of imperial magnificence, and thus fully accomplished the service he had been commissioned to perform.

Chapter XLV.--Various Discourses by the Assembled Bishops; also by Eusebius, the Writer of this History.

Meantime the festival derived additional luster both from the prayers and discourses of the ministers of God, some of whom extolled the pious emperor's willing devotion to the Saviour of mankind, and dilated on the magnificence of the edifice which he had raised to his memory. Others afforded, as it were, an intellectual feast to the ears of all present, by public disquisitions on the sacred doctrines of our religion. Others interpreted passages of holy Scripture, and unfolded their hidden meaning; while such as were unequal to these efforts presented a bloodless sacrifice and mystical service to God in the prayers which they offered for general peace, for the Church of God, for the emperor himself as the instrumental cause of so many blessings, and for his pious sons. I myself too, unworthy as I was of such a privilege, pronounced various public orations in honor of this solemnity, wherein I partly explained by a written description the details of the imperial edifice, and partly endeavored to gather from the prophetic visions apt illustrations of the symbols it displayed. Thus joyfully was the festival of dedication celebrated in the thirtieth year of our emperor's reign.

Chapter XLVI.--That Eusebius afterwards delivered his Description of the Church of the Saviour, and a Tricennial Oration before Constantine himself.

The structure of the church of our Saviour, the form of his sacred cave, the splendor of the work itself, and the numberless offerings in gold, and silver, and precious stones, I have described to the best of my ability, and dedicated to the emperor in a separate treatise, which on a fitting opportunity I shall append to this present work. I shall add to it also that oration on his Tricennalia which shortly afterwards, having traveled to the city which bears his name, I delivered in the emperor's own presence. This was the second opportunity afforded me of glorifying the Supreme God in the imperial palace itself: and on this occasion my pious hearer evinced the greatest joy, as he afterwards testified, when he entertained the bishops then present, and loaded them with distinctions of every kind.

Chapter XLVII.--That the Council at Nicæa was held in the Twentieth, the Dedication of the Church at Jerusalem in the Thirtieth, Year of Constantine's Reign.

This second synod the emperor convened at Jerusalem, being the greatest of which we have any knowledge, next to the first which he had summoned at the famous Bithynian city. That indeed was a triumphal assembly, held in the twentieth year of his reign, an occasion of thanksgiving for victory over his enemies in the very city which bears the name of victory. The present meeting added luster to the thirtieth anniversary, during which the emperor dedicated the church at the sepulchre of our Saviour, as a peace-offering to God, the giver of all good.

Chapter XLVIII.--That Constantine was displeased with one who praised him excessively.

And now that all these ceremonies were completed, and the divine qualities of the emperor's character continued to be the theme of universal praise, one of God's ministers presumed so far as in his own presence to pronounce him blessed, as having been counted worthy to hold absolute and universal empire in this life, and as being destined to share the empire of the Son of God in the world to come. These words, however, Constantine heard with indignation, and forbade the speaker to hold such language, exhorting him rather to pray earnestly on his behalf, that whether in this life or in that which is to come, he might be found worthy to be a servant of God.

Chapter XLIX.--Marriage of his Son Constantius Cæsar.

On the completion of the thirtieth year of his reign he solemnized the marriage of his second son, having concluded that of his first-born long before. This was an occasion of great joy and festivity, the emperor himself attending on his son at the ceremony, and entertaining the guests of both sexes, the men and women in distinct and separate companies, with sumptuous hospitality. Rich presents likewise were liberally distributed among the cities and people.

Chapter L.--Embassy and Presents from the Indians.

About this time ambassadors from the Indians, who inhabit the distant regions of the East, arrived with presents consisting of many varieties of brilliant precious stones, and animals differing in species from those known to us. These offerings they presented to the emperor, thus allowing that his sovereignty extended even to the Indian Ocean, and that the princes of their country, who rendered homage to him both by paintings and statues, acknowledged his imperial and paramount authority. Thus the Eastern Indians now submitted to his sway, as the Britons of the Western Ocean had done at the commencement of his reign.

Chapter LI.--That Constantine divided the Empire between his Three Sons, whom he had instructed in Politics and Religion.

Having thus established his power in the opposite extremities of the world, he divided the whole extent of his dominions, as though he were allotting a patrimonial inheritance to the dearest objects of his regard, among his three sons. To the eldest he assigned his grandfather's portion; to the second, the empire of the East; to the third, the countries which lie between these two divisions. And being desirous of furnishing his children with an inheritance truly valuable and salutary to their souls, he had been careful to imbue them with true religious principles, being himself their guide to the knowledge of sacred things, and also appointing men of approved piety to be their instructors. At the same time he assigned them the most accomplished teachers of secular learning, by some of whom they were taught the arts of war, while they were trained by others in political, and by others again in legal science. To each moreover was granted a truly royal retinue, consisting of infantry, spearmen, and body guards, with every other kind of military force; commanded respectively by captains, tribunes, and generals of whose warlike skill and devotion to his sons the emperor had had previous experience.

Chapter LII.--That after they had reached Man's Estate he was their Guide in Piety.

As long as the Cæsars were of tender years, they were aided by suitable advisers in the management of public affairs; but on their arrival at the age of manhood their father's instructions alone sufficed. When present he proposed to them his own example, and admonished them to follow his pious course: in their absence he furnished them by letter with rules of conduct suited to their imperial station, the first and greatest of which was an exhortation to value the knowledge and worship of the Sovereign Lord of all more than wealth, nay, more than empire itself. At length he permitted them to direct the public administration of the empire without control, making it his first request that they would care for the interests of the Church of God, and boldly profess themselves disciples of Christ. Thus trained, and excited to obedience not so much by precept as by their own voluntary desire for virtue, his sons more than fulfilled the admonitions of their father, devoting their earnest attention to the service of God, and observing the ordinances of the Church even in the palace itself, with all the members of their households. For their father's forethought had provided that all the attendants of his son's should be Christians. And not only so, but the military officers of highest rank, and those who had the control of public business, were professors of the same faith: for the emperor placed confidence in the fidelity of men devoted to the service of God, as in a strong and sure defense. When our thrice blessed prince had completed these arrangements, and thus secured order and tranquillity throughout the empire, God, the dispenser of all blessings, judged it to be the fitting time to translate him to a better inheritance, and summoned him to pay the debt of nature.

Chapter LIII.--Having reigned about Thirty-Two Years, and lived above Sixty, he still had a Sound Body.

He completed the time of his reign in two and thirty years, wanting a few months and days, and his whole life extended to about twice that period. At this age he still possessed a sound and vigorous body, free from all blemish, and of more than youthful vivacity; a noble mien, and strength equal to any exertion; so that he was able to join in martial exercises, to ride, endure the fatigues of travel, engage in battle, and erect trophies over his conquered enemies, besides gaining those bloodless victories by which he was wont to triumph over those who opposed him.

Chapter LIV.--Of those who abused His Extreme Benevolence for Avarice and Hypocrisy.

In like manner his mental qualities reached the highest point of human perfection. Indeed he was distinguished by every excellence of character, but especially by benevolence; a virtue, however, which subjected him to censure from many, in consequence of the baseness of wicked men, who ascribed their own crimes to the emperor's forbearance. In truth I can myself bear testimony to the grievous evils which prevailed during these times; I mean the violence of rapacious and unprincipled men, who preyed on all classes of society alike, and the scandalous hypocrisy of those who crept into the Church, and assumed the name and character of Christians. His own benevolence and goodness of heart, the genuineness of his own faith, and his truthfulness of character, induced the emperor to credit the profession of these reputed Christians, who craftily preserved the semblance of sincere affection for his person. The confidence he reposed in such men sometimes forced him into conduct unworthy of himself, of which envy took advantage to cloud in this respect the luster of his character.

Chapter LV.--Constantine employed himself in Composition of Various Kinds to the Close of his Life.

These offenders, however, were soon over-taken by divine chastisement. To return to our emperor. He had so thoroughly trained his mind in the art of reasoning that he continued to the last to compose discourses on various subjects, to deliver frequent orations in public, and to instruct his hearers in the sacred doctrines of religion. He was also habitually engaged in legislating both on political and military questions; in short, in devising whatever might be conducive to the general welfare of the human race. It is well worthy of remark, that, very shortly before his departure, he pronounced a funeral oration before his usual auditory, in which he spoke at length on the immortality of the soul, the state of those who had persevered in a life of godliness, and the blessings which God has laid up in store for them that love him. On the other hand he made it appear by copious and conclusive arguments what the end of those will be who have pursued a contrary career, describing in vivid language the final ruin of the ungodly. His powerful testimony on these subjects seemed so far to touch the consciences of those around him, that one of the self-imagined philosophers, of whom he asked his opinion of what he had heard, bore testimony to the truth of his words, and accorded a real, though reluctant, tribute of praise to the arguments by which he had exposed the worship of a plurality of gods. By converse such as this with his friends before his death, the emperor seemed as it were to smooth and prepare the way for his transition to a happier life.

Chapter LVI.--How he took Bishops with him on an Expedition against the Persians, and took with him a Tent in the Form of a Church.

It is also worthy of record that about the time of which I am at present writing, the emperor, having heard of an insurrection of some barbarians in the East, observed that the conquest of this enemy was still in store for him, and resolved on an expedition against the Persians. Accordingly he proceeded at once to put his forces in motion, at the same time communicating his intended march to the bishops who happened to be at his court, some of whom he judged it right to take with him as companions, and as needful coadjutors in the service of God. They, on the other hand, cheerfully declared their willingness to follow in his train, disclaiming any desire to leave him, and engaging to battle with and for him by supplication to God on his behalf. Full of joy at this answer to his request, he unfolded to them his projected line of march; after which he caused a tent of great splendor, representing in shape the figure of a church, to be prepared for his own use in the approaching war. In this he intended to unite with the bishops in offering prayers to the God from whom all victory proceeds.

Chapter LVII.--How he received an Embassy from the Persians and kept the Night Vigil with others at the Feast of Easter.

In the meanwhile the Persians, hearing of the emperor's warlike preparations, and not a little terrified at the prospect of an engagement with his forces, dispatched an embassy to pray for conditions of peace. These overtures the emperor, himself a sincere lover of peace, at once accepted, and readily entered on friendly relations with that people. At this time, the great festival of Easter was at hand; on which occasion he rendered the tribute of his prayers to God, and passed the night in watching with the rest.

Chapter LVIII.--Concerning the Building of a Church in Honor of the Apostles at Constantinople.

After this he proceeded to erect a church in memory of the apostles, in the city which bears his name. This building he carried to a vast height, and brilliantly decorated by encasing it from the foundation to the roof with marble slabs of various colors. He also formed the inner roof of finely fretted work, and overlaid it throughout with gold. The external covering, which protected the building from the rain, was of brass instead of tiles; and this too was splendidly and profusely adorned with gold, and reflected the sun's rays with a brilliancy which dazzled the distant beholder. The dome was entirely encompassed by a finely carved tracery, wrought in brass and gold.

Chapter LIX.--Farther Description of the same Church.

Such was the magnificence with which the emperor was pleased to beautify this church. The building was surrounded by an open area of great extent, the four sides of which were terminated by porticos which enclosed the area and the church itself. Adjoining these porticos were ranges of stately chambers, with baths and promenades, and besides many apartments adapted to the use of those who had charge of the place.

Chapter LX.--He also erected his own Sepulchral Monument in this Church.

All these edifices the emperor consecrated with the desire of perpetuating the memory of the apostles of our Saviour. He had, however, another object in erecting this building: an object at first unknown, but which afterwards became evident to all. He had in fact made choice of this spot in the prospect of his own death, anticipating with extraordinary fervor of faith that his body would share their title with the apostles themselves, and that he should thus even after death become the subject, with them, of the devotions which should be performed to their honor in this place. He accordingly caused twelve coffins to be set up in this church, like sacred pillars in honor and memory of the apostolic number, in the center of which his own was placed, having six of theirs on either side of it. Thus, as I said, he had provided with prudent foresight an honorable resting-place for his body after death, and, having long before secretly formed this resolution, he now consecrated this church to the apostles, believing that this tribute to their memory would be of no small advantage to his own soul. Nor did God disappoint him of that which he so ardently expected and desired. For after he had completed the first services of the feast of Easter, and had passed this sacred day of our Lord in a manner which made it an occasion of joy and gladness to himself and to all; the God through whose aid he performed all these acts, and whose zealous servant he continued to be even to the end of life, was pleased at a happy time to translate him to a better life.

Chapter LXI.--His Sickness at Helenopolis, and Prayers respecting his Baptism.

At first he experienced some slight bodily indisposition, which was soon followed by positive disease. In consequence of this he visited the hot baths of his own city; and thence proceeded to that which bore the name of his mother. Here he passed some time in the church of the martyrs, and offered up supplications and prayers to God. Being at length convinced that his life was drawing to a close, he felt the time was come at which he should seek purification from sins of his past career, firmly believing that whatever errors he had committed as a mortal man, his soul would be purified from them through the efficacy of the mystical words and the salutary waters of baptism. Impressed with these thoughts, he poured forth his supplications and confessions to God, kneeling on the pavement in the church itself, in which he also now for the first time received the imposition of hands with prayer. After this he proceeded as far as the suburbs of Nicomedia, and there, having summoned the bishops to meet him, addressed them in the following words.

Chapter LXII.--Constantine's Appeal to the Bishops, requesting them to confer upon him the Rite of Baptism.

"The time is arrived which I have long hoped for, with an earnest desire and prayer that I might obtain the salvation of God. The hour is come in which I too may have the blessing of that seal which confers immortality; the hour in which I may receive the seal of salvation. I had thought to do this in the waters of the river Jordan, wherein our Saviour, for our example, is recorded to have been baptized: but God, who knows what is expedient for us, is pleased that I should receive this blessing here. Be it so, then, without delay: for should it be his will who is Lord of life and death, that my existence here should be prolonged, and should I be destined henceforth to associate with the people of God, and unite with them in prayer as a member of his Church, I will prescribe to myself from this time such a course of life as befits his service." After he had thus spoken, the prelates performed the sacred ceremonies in the usual manner, and, having given him the necessary instructions, made him a partaker of the mystic ordinance. Thus was Constantine the first of all sovereigns who was regenerated and perfected in a church dedicated to the martyrs of Christ; thus gifted with the Divine seal of baptism, he rejoiced in spirit, was renewed, and filled with heavenly light: his soul was gladdened by reason of the fervency of his faith, and astonished at the manifestation of the power of God. At the conclusion of the ceremony he arrayed himself in shining imperial vestments, brilliant as the light, and reclined on a couch of the purest white, refusing to clothe himself with the purple any more.

Chapter LXIII.--How after his Baptism he rendered Thanks to God.

He then lifted his voice and poured forth a strain of thanksgiving to God; after which he added these words. "Now I know that I am truly blessed: now I feel assured that I am accounted worthy of immortality, and am made a partaker of Divine light." He further expressed his compassion for the unhappy condition of those who were strangers to such blessings as he enjoyed: and when the tribunes and generals of his army appeared in his presence with lamentations and tears at the prospect of their bereavement, and with prayers that his days might yet be prolonged, he assured them in reply that he was now in possession of true life; that none but himself could know the value of the blessings he had received; so that he was anxious rather to hasten than to defer his departure to God. He then proceeded to complete the needful arrangement of his affairs, bequeathing an annual donation to the Roman inhabitants of his imperial city; apportioning the inheritance of the empire, like a patrimonial estate, among his own children; in short, making every disposition according to his own pleasure.

Chapter LXIV.--Constantine's Death at Noon on the Feast of Pentecost.

All these events occurred during a most important festival, I mean the august and holy solemnity of Pentecost, which is distinguished by a period of seven weeks, and sealed with that one day on which the holy Scriptures attest, the ascension of our common Saviour into heaven, and the descent of the Holy Spirit among men. In the course of this feast the emperor received the privileges I have described; and on the last day of all, which one might justly call the feast of feasts, he was removed about mid-day to the presence of his God, leaving his mortal remains to his fellow mortals, and carrying into fellowship with God that part of his being which was capable of understanding and loving him. Such was the close of Constantine's mortal life. Let us now attend to the circumstances which followed this event.

Chapter LXV.--Lamentations of the Soldiery and their Officers.

Immediately the assembled spearmen and body-guard rent their garments, and prostrated themselves on the ground, striking their heads, and uttering lamentations and cries of sorrow, calling on their imperial lord and master, or rather, like true children, on their father, while their tribunes and centurions addressed him as their preserver, protector, and benefactor. The rest of the soldiery also came in respectful order to mourn as a flock the removal of their good shepherd. The people meanwhile ran wildly throughout the city, some expressing the inward sorrow of their hearts by loud cries, others appearing confounded with grief: each mourning the event as a calamity which had befallen himself, and bewailing his death as though they felt themselves bereft of a blessing common alike to all.

Chapter LXVI.--Removal of the Body from Nicomedia to the Palace at Constantinople.

After this the soldiers lifted the body from its couch, and laid it in a golden coffin, which they enveloped in a covering of purple, and removed to the city which was called by his own name. Here it was placed in an elevated position in the principal chamber of the imperial palace, and surrounded by candles burning in candlesticks of gold, presenting a marvelous spectacle, and such as no one under the light of the sun had ever seen on earth since the world itself began. For in the central apartment of the imperial palace, the body of the emperor lay in its elevated resting-place, arrayed in the symbols of sovereignty, the diadem and purple robe, and encircled by a numerous retinue of attendants, who watched around it incessantly night and day.

Chapter LXVII.--He received the same Honors from the Counts and other Officers as before his Death.

The military officers, too, of the highest rank, the counts, and the whole order of magistrates, who had been accustomed to do obeisance to their emperor before, continued to fulfill this duty without any change, even after his death entering the chamber at the appointed times, and saluting their coffined sovereign with bended knee, as though he were still alive. After them the senators appeared, and all who had been distinguished by any honorable office, and rendered the same homage. These were followed by multitudes of every rank, who came with their wives and children to witness the spectacle. These honors continued to be rendered for a considerable time, the soldiers having resolved thus to guard the body until his sons should arrive, and take on themselves the conduct of their father's funeral. No mortal had ever, like this blessed prince, continued to reign even after death, and to receive the same homage as during his life: he only, of all who have ever lived, obtained this reward from God: a suitable reward, since he alone of all sovereigns had in all his actions honored the Supreme God and his Christ, and God himself accordingly was pleased that even his mortal remains should still retain imperial authority among men; thus indicating to all who were not utterly devoid of understanding the immortal and endless empire which his soul was destined to enjoy. This was the course of events here.

Chapter LXVIII.--Resolution of the Army to confer thence-forward the Title of Augustus on his Sons.

Meanwhile the tribunes selected from the troops under their command those officers whose fidelity and zeal had long been known to the emperor, and dispatched them to the Cæsars with intelligence of the late event. This service they accordingly performed. As soon, however, as the soldiery throughout the provinces received the tidings of the emperor's decease, they all, as if by a supernatural impulse, resolved with one consent, as though their great emperor had been yet alive, to acknowledge none other than his sons as sovereigns of the Roman world: and these they soon after determined should no longer retain the name of Cæsar, but should each be honored with the title of Augustus, a name which indicates the highest supremacy of imperial power. Such were the measures adopted by the army; and these resolutions they communicated to each other by letter, so that the unanimous desire of the legions became known at the same point of time throughout the whole extent of the empire.

Chapter LXIX.--Mourning for Constantine at Rome; and the Honor paid him there through Paintings after his Death.

On the arrival of the news of the emperor's death in the imperial city, the Roman senate and people felt the announcement as the heaviest and most afflictive of all calamities, and gave themselves up to an excess of grief. The baths and markets were closed, the public spectacles, and all other recreations in which men of leisure are accustomed to indulge, were interrupted. Those who had erewhile lived in luxurious ease, now walked the streets in gloomy sadness, while all united in blessing the name of the deceased, as the one who was dear to God, and truly worthy of the imperial dignity. Nor was their sorrow expressed only in words: they proceeded also to honor him, by the dedication of paintings to his memory, with the same respect as before his death. The design of these pictures embodied a representation of heaven itself, and depicted the emperor reposing in an ethereal mansion above the celestial vault. They too declared his sons alone to be emperors and Augusti, and begged with earnest entreaty that they might be permitted to receive the body of their emperor, and perform his obsequies in the imperial city.

Chapter LXX.--His Burial by his Son Constantius at Constantinople.

Thus did they there testify their respect for the memory of him who had been honored by God. The second of his sons, however, who had by this time arrived, proceeded to celebrate his father's funeral in the city which bears his name, himself heading the procession, which was preceded by detachments of soldiers in military array, and followed by vast multitudes, the body itself being surrounded by companies of spearmen and heavy armed infantry. On the arrival of the procession at the church dedicated to the apostles of our Saviour, the coffin was there entombed. Such honor did the youthful emperor Constantius render to his deceased parent, both by his presence, and by the due performance of this sacred ceremony.

Chapter LXXI.--Sacred Service in the Church of the Apostles on the Occasion of Constantine's Funeral.

As soon as [Constantius] had withdrawn himself with the military train, the ministers of God came forward, with the multitude and the whole congregation of the faithful, and performed the rites of Divine worship with prayer. At the same time the tribute of their praises was given to the character of this blessed prince, whose body rested on a lofty and conspicuous monument, and the whole multitude united with the priests of God in offering prayers for his soul, not without tears,--nay, rather with much weeping; thus performing an office consonant with the desires of the pious deceased. In this respect also the favor of God was manifested to his servant, in that he not only bequeathed the succession of the empire to his own beloved sons, but that the earthly tabernacle of his thrice blessed soul, according to his own earnest wish, was permitted to share the monument of the apostles; was associated with the honor of their name, and with that of the people of God; was honored by the performance of the sacred ordinances and mystic service; and enjoyed a participation in the prayers of the saints. Thus, too, he continued to possess imperial power even after death, controlling, as though with renovated life, a universal dominion, and retaining in his own name, as Victor, Maximus, Augustus, the sovereignty of the Roman world.

Chapter LXXII.--Of the Phoenix.

We cannot compare him with that bird of Egypt, the only one, as they say, of its kind, which dies, self-sacrificed, in the midst of aromatic perfumes, and, rising from its own ashes with new life, soars aloft in the same form which it had before. Rather did he resemble his Saviour, who, as the sown corn which is multiplied from a single grain, had yielded abundant increase through the blessing of God, and had overspread the whole world with his fruit. Even so did our thrice blessed prince become multiplied, as it were, through the succession of his sons. His statue was erected along with theirs in every province; and the name of Constantine was owned and honored even after the close of his mortal life.

Chapter LXXIII.--How Constantine is represented on Coins in the Act of ascending to Heaven.

A coinage was also struck which bore the following device. On one side appeared the figure of our blessed prince, with the head closely veiled: the reverse exhibited him sitting as a charioteer, drawn by four horses, with a hand stretched downward from above to receive him up to heaven.

Chapter LXXIV.--The God whom he had honored deservedly honored him in Return.

Such are the proofs by which the Supreme God has made it manifest to us, in the person of Constantine, who alone of all sovereigns had openly professed the Christian faith, how great a difference he perceives between those whose privilege it is to worship him and his Christ, and those who have chosen the contrary part, who provoked his enmity by daring to assail his Church, and whose calamitous end, in every instance, afforded tokens of his displeasure, as manifestly as the death of Constantine conveyed to all men an evident assurance of his Divine love.

Chapter LXXV.--He surpassed all Preceding Emperors in Devotion to God.

Standing, as he did, alone and pre-eminent among the Roman emperors as a worshiper of God; alone as the bold proclaimer to all men of the doctrine of Christ; having alone rendered honor, as none before him had ever done, to his Church; having alone abolished utterly the error of polytheism, and discountenanced idolatry in every form: so, alone among them both during life and after death, was he accounted worthy of such honors as none can say have been attained to by any other; so that no one, whether Greek or Barbarian, nay, of the ancient Romans themselves, has ever been presented to us as worthy of comparison with him.

The Oration

of

the emperor constantine,

which he addressed

"to the assembly of the saints."

Chapter I.--Preliminary Remarks on the Feast of Easter: and how the Word of God, having conferred Manifold Benefits on Mankind, was betrayed by his Beneficiaries.

That light which far outshines the day and sun, first pledge of resurrection, and renovation of bodies long since dissolved, the divine token of promise, the path which leads to everlasting life--in a word, the day of the Passion--is arrived, best beloved doctors, and ye, my friends who are assembled here, ye blessed multitudes, who worship him who is the author of all worship, and praise him continually with heart and voice, according to the precepts of his holy word. But thou, Nature, parent of all things, what blessing like to this hast thou ever accomplished for mankind? Nay rather, what is in any sense thy workmanship, since he who formed the universe is himself the author of thy being? For it is he who has arrayed thee in thy beauty; and the beauty of Nature is life according to Nature's laws. But principles quite opposed to Nature have mightily prevailed; in that men have agreed in withholding his rightful worship from the Lord of all, believing that the order of the universe depended, not on his providence, but, on the blind uncertainty of chance: and this notwithstanding the clearest announcement of the truth by his inspired prophets, whose words should have claimed belief, but were in every way resisted by that impious wickedness which hates the light of truth, and loves the obscure mazes of darkness. Nor was this error unaccompanied by violence and cruelty, especially in that the will of princes encouraged the blind impetuosity of the multitude, or rather itself led the way in the career of reckless folly. Such principles as these, confirmed by the practice of many generations, became the source of terrible evils in those early times: but no sooner had the radiance of the Saviour's presence appeared, than justice took the place of wrong, a calm succeeded the confusion of the storm, and the predictions of the prophets were all fulfilled. For after he had enlightened the world by the glorious discretion and purity of his character, and had ascended to the mansions of his father's house, he founded his Church on earth, as a holy temple of virtue, an immortal, imperishable temple, wherein the worship due to the Supreme Father and to himself should be piously performed. But what did the insane malice of the nations hereupon devise? Their effort was to reject the grace of Christ, and to ruin that Church which was ordained for the salvation of all, though they thus ensured the overthrow of their own superstition. Once more then unholy sedition, once more war and strife prevailed, with stiff-neckedness, luxurious riot, and that craving for wealth which now soothes its victims with specious hope, now strikes them with groundless fear; a craving which is contrary to nature, and the very characteristic of Vice herself. Let her, however, lie prostrate in the dust, and own the victorious power of Virtue; and let her rend and tear herself, as well she may, in the bitterness of repentance. But let us now proceed to speak of topics which pertain to the Divine doctrine.

Chapter II.--An Appeal to the Church and to his Hearers to pardon and correct the Errors of His Speech.

Hear then, thou master of the ship, possessor of virgin purity, and thou Church, the cherisher of tender and inexperienced age, guardian of truth and gentleness, through whose perennial fountain the stream of salvation flows! Be ye also indulgent, my hearers, who worship God sincerely, and are, therefore, the objects of his care: attending, not to the language, but to the truth of what is said; not to him who speaks, but rather to the pious zeal which hallows his discourse! For what will be the use of words when the real purpose of the speaker remains unknown? It may be, indeed, that I essay great things; the love of God which animates my soul, a love which overpowers natural reserve, is my plea for the bold attempt. On you, then, I call, who are best instructed in the mysteries of God, to aid me with your counsel, to follow me with your thoughts, and correct whatever shall savor of error in my words, expecting no display of perfect knowledge, but graciously accepting the sincerity of my endeavor. And may the Spirit of the Father and the Son accord his mighty aid, while I utter the words which he shall suggest to speech or thought. For if any one, whether in the practice of eloquence, or any other art, expects to produce a finished work without the help of God, both the author and his efforts will be found alike imperfect; while he has no cause to fear, no room for discouragement, who has once been blessed with the inspiration of Heaven. Wherefore asking your indulgence for the length of this preface, let us attempt the theme in its utmost scope.

Chapter III.--That God is the Father of the Word, and the Creator of all Things; and that Material Objects could not continue to exist, were their Causes Various.

God, who is ever above all existence, and the good which all things desire, has no origin, and therefore no beginning, being himself the originator of all things which receive existence. But he who proceeds from him is again united to him; and this separation from and union with him is not local, but intellectual in its character. For this generation was accompanied by no diminution of the Father's substance (as in the case of generation by seed); but by the determining act of foreknowledge God manifested a Saviour presiding over this sensible world, and all created things therein. From hence, then, is the source of existence and life to all things which are within the compass of this world; hence proceed the soul, and every sense; hence those organs through which the sense-perceptions are perfected. What, then, is the object of this argument? To prove that there is One director of all things that exist, and that all things, whether in heaven or on earth, both natural and organized bodies, are subject to his single sovereignty. For if the dominion of these things, numberless as they are, were in the hands, not of one but of many, there must be a partition and distribution of the elements, and the old fables would be true; jealousy, too, and ambition, striving for superior power, would destroy the harmonious concord of the whole, while each of the many masters would regulate in a manner different from the rest the portion subject to his control. The fact, however, that this universal order is ever one and the same, is the proof that it is under the care of a superior power, and that its origin cannot be ascribed to chance. Else how could the author of universal nature ever be known? To whom first, or last, could prayers and supplications be addressed? Whom could I choose as the object of my worship, without being guilty of impiety towards the rest? Again, if haply I desired to obtain some temporal blessing, should I not, while expressing my gratitude to the Power who favored my request, convey a reproach to him who opposed it? Or to whom should I pray, when desiring to know the cause of my calamity, and to obtain deliverance? Or let us suppose that the answer is given by oracles and prophecies, but that the case is not within the scope of their authority, being the province of some other deity. Where, then, is mercy? where is the provident care of God for the human race? Unless, indeed, some more benevolent Power, assuming a hostile attitude against another who has no such feeling, be disposed to accord me his protection. Hence anger, discords, mutual censure, and finally universal confusion, would ensue, while each departed from his proper sphere of action, dissatisfied, through ambitious love of power, with his allotted portion. What, then, would be the result of these things? Surely this discord among the heavenly powers would prove destructive to the interests of earth: the orderly alternation of times and seasons would disappear; the successive productions of the earth would be enjoyed no more: the day itself, and the repose of night which follows it, would cease to be. But enough on this subject: let us once more resume that species of reasoning which admits of no reply.

Chapter IV.--On the Error of Idolatrous Worship.

Whatever has had a beginning, has also an end. Now that which is a beginning in respect of time, is called a generation: and whatever is by generation is subject to corruption, and its beauty is impaired by the lapse of time. How, then, can they whose origin is from corruptible generation, be immortal? Again, this supposition has gained credit with the ignorant multitude, that marriages, and the birth of children, are usual among the gods. Granting, then, such offspring to be immortal, and continually produced, the race must of necessity multiply to excess: and if this were so, where is the heaven, or the earth, which could contain so vast and still increasing a multitude of gods? But what shall we say of those men who represent these celestial beings as joined in incestuous union with their sister goddesses, and charge them with adultery and impurity? We declare, further, with all confidence, that the very honors and worship which these deities receive from men are accompanied by acts of wantonness and profligacy. Once more; the experienced and skillful sculptor, having formed the conception of his design, perfects his work according to the rules of art; and in a little while, as if forgetful of himself, idolizes his own creation, and adores it as an immortal god, while yet he admits that himself, the author and maker of the image, is a mortal man. Nay, they even show the graves and monuments of those whom they deem immortal, and bestow divine honors on the dead: not knowing that that which is truly blessed and incorruptible needs no distinction which perishable men can give: for that Being, who is seen by the mental eye, and conceived by the intellect alone, requires to be distinguished by no external form, and admits no figure to represent its character and likeness. But the honors of which we speak are given to those who have yielded to the power of death: they once were men, and tenants, while they lived, of a mortal body.

Chapter V.--That Christ, the Son of God, created All Things, and has appointed to Every Thing the Term of its Existence.

But why do I defile my tongue with unhallowed words, when my object is to sound the praises of the true God? Rather let me cleanse myself, as it were, from this bitter draught by the pure stream which flows from the everlasting fountain of the virtue of that God who is the object of my praise. Be it my special province to glorify Christ, as well by the actions of my life, as by that thanksgiving which is due to him for the manifold and signal blessings which he has bestowed. I affirm, therefore, that he has laid the foundations of this universe; and conceived the race of men, ordaining these things by his word. And immediately he transferred our newly created parents (ignorant at first, according to his will, of good and evil) to a happy region, abounding in flowers and fruits of every kind. At length, however, he appointed them a seat on earth befitting creatures endued with reason; and then unfolded to their faculties, as intelligent beings, the knowledge of good and evil. Then, too, he bade the race increase; and each healthy region of the world, as far as the bounds of the circumambient ocean, became the dwelling-place of men; while with this increase of numbers the invention of the useful arts went hand in hand. Meantime the various species of inferior animals increased in due proportion, each kind discovering some characteristic quality, the special gift of nature: the tame distinguished by gentleness and obedience to man; the wild by strength and swiftness, and an instinctive foresight which warned them to escape from peril. The gentler animals he placed entirely beneath man's protecting care, but entailed on him the necessity of strife with those of fiercer nature. He next created the feathered race, manifold in number, diverse in character and habits; brilliant with every variety of color, and endued with native powers of melody. Finally, having arranged with wise discrimination whatever else the compass of this world contains, and having assigned to every creature the stated term of its existence, he thus completed the beautiful order of the perfect whole.

Chapter VI.--The Falsity of the General Opinion respecting Fate is proved by the Consideration of Human Laws, and by the Works of Creation, the Course of which is not Fortuitous, but according to an Orderly Arrangement which evinces the Design of the Creator.

The great majority, however, in their folly, ascribe the regulation of the universe to nature, while some imagine fate, or accident, to be the cause. With regard to those who attribute the control of all things to fate, they know not that in using this term they utter a mere word, but designate no active power, nor anything which has real and substantial existence. For what can this fate be, considered in itself, if nature be the first cause of all things? Or what shall we suppose nature itself to be, if the law of fate be inviolable? Indeed, the very assertion that there is a law of fate implies that such law is the work of a legislator: if, therefore, fate itself be a law, it must be a law devised by God. All things, therefore, are subject to God, and nothing is beyond the sphere of his power. If it be said that fate is the will of God, and is so considered, we admit the fact. But in what respect do justice, or self-control, or the other virtues, depend on fate? From whence, if so, do their contraries, as injustice and intemperance, proceed? For vice has its origin from nature, not from fate; and virtue is the due regulation of natural character and disposition. But, granting that the varied results of actions, whether right or erroneous in themselves, depend on fortune or fate: in what sense can the general principle of justice, the principle of rendering to every one his due, be ascribed to fate? Or how can it be said that laws, encouragements to virtue and dissuasives from what is evil, praise, blame, punishment, in short whatever operates as a motive to virtue, and deters from the practice of vice, derive their origin from fortune or accident, and not rather from that of justice, which is a characteristic attribute of the God of providence? For the events which befall men are consequent upon the tenor of their lives. Hence pestilence or sedition, famine and plenty, succeed in turn, declaring plainly and emphatically that all these things are regulated with reference to our course of life. For the Divine Being delights in goodness, but turns with aversion from all impiety; looks with acceptance on the humble spirit, but abhors presumption, and that pride which exalts itself above what becomes a creature. And though the proofs of these truths are clear and manifest to our sight, they appear in a still stronger light, when we collect, and as it were concentrate our thoughts within ourselves, and ponder their causes with deep attention. I say, then, that it becomes us to lead a life of modesty and gentleness, not suffering our thoughts to rise proudly above our natural condition, and ever mindful that God is near us, and is the observer of all our actions. But let us still farther test the truth of the proposition, that the order of the universe depends on chance or accident. Are we then to suppose that the stars and other heavenly bodies, the earth and sea, fire and wind, water and air, the succession of the seasons, the recurrence of summer and winter, that all these have an undesigned and fortuitous existence, and not rather that they proceed from the creative hand of God? Some, indeed, are so senseless as to say that most of these things have been devised by mankind because of their need of them. Let it be admitted that this opinion has a semblance of reason in regard to earthly and corruptible things (though Nature herself supplies every good with a lavish hand); yet can we believe that things which are immortal and unchangeable are the inventions of men? These, indeed, and all things else which are beyond the reach of our senses, and comprehended by the intellect alone, receive their being, not from the material life of man, but from the intellectual and eternal essence of God. Again, the orderly arrangement of these things is the work of his providence: for instance, that the day, deriving radiance from the sun, is bright; that night succeeds his setting, and the starry host by which night itself is redeemed from total darkness. And what shall we say of the moon, which when most distant from, and opposite to the sun, is filled with light, but wanes in proportion to the nearness of her approach to him? Do not these things manifestly evince the intelligence and sagacious wisdom of God? Add to this that needful warmth of the solar rays which ripens the fruits of the earth; the currents of wind, so conducive to the fertility of the seasons; the cool and refreshing showers; and the harmony of all these things in accordance with which all are reasonably and systematically conducted: lastly, the everlasting order of the planets, which return to the self-same place at their appointed times: are not all these, as well as the perfect ministry of the stars, obedient to a divine law, evident proofs of the ordinance of God? Again, do the mountain heights, the deep and hollow valleys, the level and extensive plains, useful as they are, as well as pleasing to the eye, appear to exist independently of the will of God? Or do not the proportion and alternate succession of land and water, serviceable, the one for husbandry, the other for the transport of such foreign products as we need, afford a clear demonstration of his exact and proportionate providential care? For instance, the mountains contain a store of water, which the level ground receives, and after imbibing sufficient for the renovation of the soil, sends forth the residue into the sea, and the sea in turn passes it onward to the ocean. And still we dare to say that all these things happen by chance and accident; unable though we be to show by what shape or form this chance is characterized; a thing which has no foundation either in intellect or sense existence; which rings in our ears as the mere sound of an unsubstantial name!

Chapter VII.--In regard to Things above our Comprehension, we should glorify the Creator's Wisdom, and attribute their Causes to him alone, and not to Chance.

In fact, this word "chance" is the expression of men who think in haphazard and illogical fashion; who are unable to understand the causes of these things, and who, owing to the feebleness of their own apprehensions, conceive that those things for which they cannot assign a reason, are ordered without reason. There are, unquestionably, some things which possess wonderful natural properties, and the full apprehension of which is very difficult: for example, the nature of hot springs. For no one can easily explain the cause of so powerful a fire; and it is indeed surprising that though surrounded on all sides by a body of cold water, it loses none of its native heat. These phenomena appear to be of rare occurrence throughout the world, being intended, I am persuaded, to afford to mankind convincing evidence of the power of that Providence which ordains that two directly opposite natures, heat and cold, should thus proceed from the self-same source. Many indeed, yea, numberless, are the gifts which God has bestowed for the comfort and enjoyment of man; and of these the fruit of the olive-tree and the vine deserve especial notice; the one for its power of renovating and cheering the soul, the other because it ministers to our enjoyment, and is likewise adapted for the cure of bodily disease. Marvelous, too, is the course of rivers, flowing night and day with unceasing motion, and presenting a type of ever-flowing, never-ceasing life: and equally wonderful is the alternate succession of day and night.

Chapter VIII.--That God bestows an Abundant Supply of whatever is suited to the Wants of Man, and ministers but sparingly to his Pleasures; in Both Cases with a View to his Advantage.

Let what has been said suffice to prove that nothing exists without reason and intelligence, and that reason itself and providence are of God. It is he who has also distributed the metals, as gold, silver, copper, and the rest, in due proportion; ordaining an abundant supply of those which would be most needed and generally employed, while he dispensed those which serve the purposes merely of pleasure in adornment of luxury with a liberal and yet a sparing hand, holding a mean between parsimony and profusion. For the searchers for metals, were those which are employed for ornament procured in equal abundance with the rest, would be impelled by avarice to despise and neglect to gather those which, like iron or copper, are serviceable for husbandry, or house-building, or the equipment of ships; and would care for those only which conduce to luxury and a superfluous excess of wealth. Hence it is, as they say, that the search for gold and silver is far more difficult and laborious than that for any other metals, the violence of the toil thus acting as a counterpoise to the violence of the desire. And how many instances might still further be enumerated of the workings of that Divine Providence which, in all the gifts which it has so unsparingly conferred upon us, plainly urges us to the practice of self-control and all other virtues, and leads us away from unbefitting covetousness! To trace the secret reasons of all these things is indeed a task which exceeds the power of human faculties. For how can the intellect of a frail and perishable being arrive at the knowledge of perfect truth, or apprehend in its purity the counsel of God from the beginning?

Chapter IX.--Of the Philosophers, who fell into Mistaken Notions, and Some of them into Danger, by their Desire of Universal Knowledge.--Also of the Doctrines of Plato.

We ought, therefore, to aim at objects which are within our power, and exceed not the capacities of our nature. For the persuasive influence of argument has a tendency to draw most of us away from the truth of things, which has happened to many philosophers, who have employed themselves in reasoning, and the study of natural science, and who, as often as the magnitude of the subject surpasses their powers of investigation, adopt various devices for obscuring the truth. Hence their diversities of judgment, and contentious opposition to each others' doctrines, and this notwithstanding their pretensions to wisdom. Hence, too, popular commotions have arisen, and severe sentences, passed by those in power, apprehensive of the overthrow of hereditary institutions, have proved destructive to many of the disputants themselves. Socrates, for example, elated by his skill in argumentation, indulging his power of making the worse appear the better reason, and playing continually with the subtleties of controversy, fell a victim to the slander of his own countrymen and fellow-citizens. Pythagoras, too, who laid special claim to the virtues of silence and self-control, was convicted of falsehood. For he declared to the Italians that the doctrines which he had received during his travels in Egypt, and which had long before been divulged by the priests of that nation, were a personal revelation to himself from God. Lastly, Plato himself, the gentlest and most refined of all, who first essayed to draw men's thoughts from sensible to intellectual and eternal objects, and taught them to aspire to sublimer speculations, in the first place declared, with truth, a God exalted above every essence, but to him he added also a second, distinguishing them numerically as two, though both possessing one perfection, and the being of the second Deity proceeding from the first. For he is the creator and controller of the universe, and evidently supreme: while the second, as the obedient agent of his commands, refers the origin of all creation to him as the cause. In accordance, therefore, with the soundest reason, we may say that there is one Being whose care and providence are over all things, even God the Word, who has ordered all things; but the Word being God himself is also the Son of God. For by what name can we designate him except by this title of the Son, without falling into the most grievous error? For the Father of all things is properly considered the Father of his own Word. Thus far, then, Plato's sentiments were sound; but in what follows he appears to have wandered from the truth, in that he introduces a plurality of gods, to each of whom he assigns specific forms. And this has given occasion to still greater error among the unthinking portion of mankind, who pay no regard to the providence of the Supreme God, but worship images of their own devising, made in the likeness of men or other living beings. Hence it appears that the transcendent nature and admirable learning of this philosopher, tinged as they were with such errors as these, were by no means free from impurity and alloy. And yet he seems to me to retract, and correct his own words, when he plainly declares that a rational soul is the breath of God, and divides all things into two classes, intellectual and sensible: [the one simple, the other] consisting of bodily structure; the one comprehended by the intellect alone, the other estimated by the judgment and the senses. The former class, therefore, which partakes of the divine spirit, and is uncompounded and immaterial, is eternal, and inherits everlasting life; but the latter, being entirely resolved into the elements of which it is composed, has no share in everlasting life. He farther teaches the admirable doctrine, that those who have passed a life of virtue, that is, the spirits of good and holy men, are enshrined, after their separation from the body, in the fairest mansions of heaven. A doctrine not merely to be admired, but profitable too. For who can believe in such a statement, and aspire to such a happy lot, without desiring to practice righteousness and temperance, and to turn aside from vice? Consistently with this doctrine he represents the spirits of the wicked as tossed like wreckage on the streams of Acheron and Pyriphlegethon.

Chapter X.--Of those who reject the Doctrines of Philosophers, as well as those of Scripture: and that we ought to believe the Poets in All Things, or disbelieve them in All.

There are, however, some persons so infatuated, that when they meet with such sentiments as these, they are neither converted or alarmed: nay, they even treat them with contempt and scorn, as if they listened to the inventions of fable; applauding, perhaps, the beauty of the eloquence, but abhorring the severity of the precepts. And yet they give credence to the fictions of the poets, and make both civilized and barbarous countries ring with exploded and false tales. For the poets assert that the judgment of souls after death is committed to men whose parentage they ascribe to the gods, extolling their righteousness and impartiality and represent them as guardians of the dead. The same poets describe the battles of the gods and certain usages of war among them, and speak of them as subject to the power of fate. Some of these deities they picture to us as cruel, others as strangers to all care for the human race, and others again as hateful in their character. They introduce them also as mourning the slaughter of their own children, thus implying their inability to succor, not strangers merely, but those most dear to them. They describe them, too, as subject to human passions, and sing of their battles and wounds, their joys and sorrows. And in all this they appear worthy of belief. For if we suppose them to be moved by a divine impulse to attempt the poetic art, we are bound to believe them and to be persuaded of what they utter under this inspiration. They speak, then, of the calamities to which their divinities are subject; calamities which of course are altogether true! But it will be objected that it is the privilege of poets to lie, since the peculiar province of poetry is to charm the spirits of the hearers, while the very essence of truth is that things told be in reality exactly what they are said to be. Let us grant that it is a characteristic of poetry occasionally to conceal the truth. But they who speak falsehood do it not without an object; being influenced either by a desire of personal gain or advantage, or possibly, being conscious of some evil conduct, they are induced to disguise the truth by dread of the threatening vengeance of the laws. But surely it were possible for them (in my judgment), by adhering faithfully to truth at least while treating of the nature of the Supreme Being, to avoid the guilt at once of falsehood and impiety.

Chapter XI.--On the Coming of our Lord in the Flesh; its Nature and Cause.

Whoever, then, has pursued a course unworthy of a life of virtue, and is conscious of having lived an irregular and disorderly life, let him repent, and turn with enlightened spiritual vision to God; and let him abandon his past career of wickedness, content if he attain to wisdom even in his declining years. We, however, have received no aid from human instruction; nay, whatever graces of character are esteemed of good report by those who have understanding, are entirely the gift of God. And I am able to oppose no feeble buckler against the deadly weapons of Satan's armory; I mean the knowledge I possess of those things which are pleasing to him: and of these I will select such as are appropriate to my present design, while I proceed to sing the praises of the Father of all. But do thou, O Christ, Saviour of mankind, be present to aid me in my hallowed task! Direct the words which celebrate thy virtues, and instruct me worthily to sound thy praises. And now, let no one expect to listen to the graces of elegant language: for well I know that the nerveless eloquence of those who speak to charm the ear, and whose aim is rather applause than sound argument, is distasteful to hearers of sound judgment. It is asserted, then, by some profane and senseless persons, that Christ, whom we worship, was justly condemned to death, and that he who is the author of life to all, was himself deprived of life. That such an assertion should be made by those who have once dared to enter the paths of impiety, who have cast aside all fear, and all thought of concealing their own depravity, is not surprising. But it is beyond the bounds of folly itself that they should be able, as it seems, really to persuade themselves that the incorruptible God yielded to the violence of men, and not rather to that love alone which he bore to the human race: that they should fail to perceive that divine magnanimity and forbearance is changed by no insult, is moved from its intrinsic steadfastness by no revilings; but is ever the same, breaking down and repelling, by the spirit of wisdom and greatness of soul, the savage fierceness of those who assail it. The gracious kindness of God had determined to abolish iniquity, and to exalt order and justice. Accordingly, he gathered a company of the wisest among men, and ordained that most noble and useful doctrine, which is calculated to lead the good and blessed of mankind to an imitation of his own providential care. And what higher blessing can we speak of than this, that God should prescribe the way of righteousness, and make those who are counted worthy of his instruction like himself; that goodness might be communicated to all classes of mankind, and eternal felicity be the result? This is the glorious victory: this the true power: this the mighty work, worthy of its author, the restoration of all people to soundness of mind: and the glory of this triumph we joyfully ascribe to thee, thou Saviour of all! But thou, vile and wretched blasphemy, whose glory is in lies and rumors and calumny; thy power is to deceive and prevail with the inexperience of youth, and with men who still retain the folly of youth. These thou seducest from the service of the true God, and settest up false idols as the objects of their worship and their prayers; and thus the reward of their folly awaits thy deluded victims: for they calumniate Christ, the author of every blessing, who is God, and the Son of God. Is not the worship of the best and wisest of the nations of this world worthily directed to that God, who, while possessing boundless power, remains immovably true to his own purpose, and retains undiminished his characteristic kindness and love to man? Away, then, ye impious, for still ye may while vengeance on your transgressions is yet withheld; begone to your sacrifices, your feasts, your scenes of revelry and drunkenness, wherein, under the semblance of religion, your hearts are devoted to profligate enjoyment, and pretending to perform sacrifices, yourselves are the willing slaves of your own pleasures. No knowledge have ye of any good, nor even of the first commandment of the mighty God, who both declares his will to man, and gives commission to his Son to direct the course of human life, that they who have passed a career of virtue and self-control may obtain, according to the judgment of that Son, a second, yea, a blessed and happy existence. I have now declared the decree of God respecting the life which he prescribes to man, neither ignorantly, as many have done, nor resting on the ground of opinion or conjecture. But it may be that some will ask, Whence this title of Son? Whence this generation of which we speak, if God be indeed only One, and incapable of union with another? We are, however, to consider generation as of two kinds; one in the way of natural birth, which is known to all; the other, that which is the effect of an eternal cause, the mode of which is seen by the prescience of God, and by those among men whom he loves. For he who is wise will recognize the cause which regulates the harmony of creation. Since, then, nothing exists without a cause, of necessity the cause of existing substances preceded their existence. But since the world and all things that it contains exist, and are preserved, their preserver must have had a prior existence; so that Christ is the cause of preservation, and the preservation of things is an effect: even as the Father is the cause of the Son, and the Son the effect of that cause. Enough, then, has been said to prove his priority of existence. But how do we explain his descent to this earth, and to men? His motive in this, as the prophets had foretold, originated in his watchful care for the interests of all: for it needs must be that the Creator should care for his own works. But when the time came for him to assume a terrestrial body, and to sojourn on this earth, the need requiring, he devised for himself a new mode of birth. Conception was there, yet apart from marriage: childbirth, yet pure virginity: and a maiden became the mother of God! An eternal nature received a beginning of temporal existence: a sensible form of a spiritual essence, a material manifestation of incorporeal brightness, appeared. Alike wondrous were the circumstances which attended this great event. A radiant dove, like that which flew from the ark of Noah, alighted on the Virgin's bosom: and accordant with this impalpable union, purer than chastity, more guileless than innocence itself, were the results which followed. From infancy possessing the wisdom of God, received with reverential awe by the Jordan, in whose waters he was baptized, gifted with that royal unction, the spirit of universal intelligence; with knowledge and power to perform miracles, and to heal diseases beyond the reach of human art; he yielded a swift and unhindered assent to the prayers of men, to whose welfare, indeed, his whole life was devoted without reserve. His doctrines instilled, not prudence only, but real wisdom: his hearers were instructed, not in the mere social virtues, but in the ways which conduct to the spiritual world; and devoted themselves to the contemplation of immutable and eternal things, and the knowledge of the Supreme Father. The benefits which he bestowed were no common blessings: for blindness, the gift of sight; for helpless weakness, the vigor of health; in the place of death, restoration to life again. I dwell not on that abundant provision in the wilderness, whereby a scanty measure of food became a complete and enduring supply for the wants of a mighty multitude. Thus do we render thanks to thee, our God and Saviour, according to our feeble power; unto thee, O Christ, supreme Providence of the mighty Father, who both savest us from evil, and impartest to us thy most blessed doctrine: for I say these things, not to praise, but to give thanks. For what mortal is he who shall worthily declare thy praise, of whom we learn that thou didst from nothing call creation into being, and illumine it with thy light; that thou didst regulate the confusion of the elements by the laws of harmony and order? But chiefly we mark thy loving-kindness, in that thou hast caused those whose hearts inclined to thee to desire earnestly a divine and blessed life, and hast provided that, like merchants of true blessings, they might impart to many others the wisdom and good fortune they had received; themselves, meanwhile, reaping the everlasting fruit of virtue. Freed from the trammels of vice, and imbued with the love of their fellow-men, they keep mercy ever before their eyes, and hoping for the promises of faith; devoted to modesty, and all those virtues which the past career of human life had thrown aside [but which were now restored by him whose providence is over all]. No other power could be found to devise a remedy for such evils, and for that spirit of injustice which had heretofore asserted its dominion over the race of men. Providence, however, could reach the circumstances even here, and with ease restored whatever had been disordered by violence and the licentiousness of human passion. And this restoring power he exercised without concealment. For he knew that, though there were some whose thoughts were able to recognize and understand his power, others there were whose brutish and senseless nature led them to rely exclusively on the testimony of their own senses. In open day, therefore, that no one, whether good or evil, might find room for doubt, he manifested his blessed and wondrous healing power; restoring the dead to life again, and renewing with a word the powers of those who had been bereft of bodily sense. Can we, in short, suppose, that to render the sea firm as the solid ground, to still the raging of the storm, and finally to ascend to heaven, after turning the unbelief of men to steadfast faith by the performance of these wondrous acts, demanded less than almighty power, was less than the work of God? Nor was the time of his passion unaccompanied by like wonders: when the sun was darkened, and the shades of night obscured the light of day. Then terror everywhere laid hold upon the people, and the thought that the end of all things was already come, and that chaos, such as had been ere the order of creation began, would once more prevail. Then, too, the cause was sought of so terrible an evil, and in what respect the trespasses of men had provoked the wrath of Heaven; until God himself, who surveyed with calm dignity the arrogance of the ungodly, renewed the face of heaven, and adorned it with the host of stars. Thus the beclouded face of Nature was again restored to her pristine beauty.

Chapter XII.--Of those who are Ignorant of this Mystery; and that their Ignorance is Voluntary. The Blessings which await those who know it, especially such as die in the Confession of the Faith.

But it will be said by some, who love to blaspheme, that it was in the power of God to ameliorate and soften the natural will of man. What better way, I ask, what better method could be devised, what more effectual effort put forth for reclaiming evil man, than converse with God himself? Was not he visibly present to teach them the principles of virtuous conduct? And if the personal instructions of God were without effect, how much more, had he continued absent and unheard? What, then, had power to hinder this most blessed doctrine? The perverse folly of man. For the clearness of our perceptions is at once obscured, as often as we receive with angry impatience those precepts which are given for our blessing and advantage. In truth, it was the very choice of men to disregard these precepts, and to turn a deaf ear to the commandments so distasteful to them; though had they listened, they would have gained a reward well worthy such attention, and that not for the present only, but the future life, which is indeed the only true life. For the reward of obedience to God is imperishable and everlasting life, to which they may aspire who know him, and frame their course of life so as to afford a pattern to others, and as it were a perpetual standard for the imitation of those who desire to excel in virtue. Therefore was the doctrine committed to men of understanding, that the truths which they communicated might be kept with care and a pure conscience by the members of their households, and that thus a truthful and steadfast observance of God's commands might be secured, the fruit of which is that boldness in the prospect of death which springs from pure faith and genuine holiness before God. He who is thus armed can withstand the tempest of the world, and is sustained even to martyrdom by the invincible power of God, whereby he boldly overcomes the greatest terrors, and is accounted worthy of a crown of glory by him to whom he has thus nobly testified. Nor does he himself assume the praise, knowing full well that it is God who gives the power both to endure, and to fulfill with ready zeal the Divine commands. And well may such a course as this receive the meed of never-failing remembrance and everlasting honor. For as the martyr's life is one of sobriety and obedience to the will of God, so is his death an example of true greatness and generous fortitude of soul. Hence it is followed by hymns and psalms, words and songs of praise to the all-seeing God: and a sacrifice of thanksgiving is offered in memory of such men, a bloodless, a harmless sacrifice, wherein is no need of the fragrant frankincense, no need of fire; but only enough of pure light to suffice the assembled worshipers. Many, too, there are whose charitable spirit leads them to prepare a temperate banquet for the comfort of the needy, and the relief of those who had been driven from their homes: a custom which can only be deemed burdensome by those whose thoughts are not accordant with the divine and sacred doctrine.

Chapter XIII.--That there is a Necessary Difference between Created Things. That the Propensity to Good and Evil depends on the Will of Man; and that, consequently, Judgment is a Necessary and Reasonable Thing.

There are, indeed, some who venture with childish presumption to find fault with God in respect of this also, and ask why it is that he has not created one and the same natural disposition for all, but rather has ordained the existence of many things different, nay, contrary in their nature, whence arises the dissimilarity of our moral conduct and character. Would it not (say they) have been better, both as regards obedience to the commands of God, and a just apprehension of himself, and for the confirmation of individual faith, that all mankind should be of the same moral character? It is indeed ridiculous to expect that this could be the case, and to forget that the constitution of the world is different from that of the things that are in the world; that physical and moral objects are not identical in their nature, nor the affections of the body the same as those of the soul. [For the immortal soul far exceeds the material world in dignity, and is more blessed than the perishable and terrestrial creation, in proportion as it is noble and more allied to God. ] Nor is the human race excluded from participation in the divine goodness; though this is not the lot of all indiscriminately, but of those only who search deeply into the Divine nature, and propose the knowledge of sacred things as the leading object of their lives.

Chapter XIV.--That Created Nature differs infinitely from Uncreated Being; to which Man makes the Nearest Approach by a Life of Virtue.

Surely it must be the very height of folly to compare created with eternal things, which latter have neither beginning nor end, while the former, having been originated and called into being, and having received a commencement of their existence at some definite time, must consequently, of necessity have an end. How then can things which have thus been made, bear comparison with him who has ordained their being? Were this the case, the power to command their existence could not rightly be attributed to him. Nor can celestial things be compared to him, any more than the material with the intellectual world, or copies with the models from which they are formed. Nay, is it not absurd thus to confound all things, and to obscure the honor of God by comparing him with men, or even with beasts? And is it not characteristic of madmen, utterly estranged from a life of sobriety and virtue, to affect a power equivalent to that of God? If indeed we in any sense aspire to blessedness like that of God, our duty is to lead a life according to his commandments: so shall we, having finished a course consistent with the laws which he has prescribed, dwell for ever superior to the power of fate, in eternal and undecaying mansions. For the only power in man which can be elevated to a comparison with that of God, is sincere and guileless service and devotion of heart to himself, with the contemplation and study of whatever pleases him, the raising our affections above the things of earth, and directing our thoughts, as far as we may, to high and heavenly objects: for from such endeavors, it is said, a victory accrues to us more valuable than many blessings. The cause, then, of that difference which subsists, as regards the inequality both of dignity and power in created beings, is such as I have described. In this the wise acquiesce with abundant thankfulness and joy: while those who are dissatisfied, display their own folly, and their arrogance will reap its due reward.

Chapter XV.--Of the Saviour's Doctrines and Miracles; and the Benefits he confers on those who own Subjection to him.

The Son of God invites all men to the practice of virtue, and presents himself to all who have understanding hearts, as the teacher of his saving precepts. Unless, indeed, we will deceive ourselves; and remain in wretched ignorance of the fact, that for our advantage, that is, to secure the blessing of the human race, he went about upon earth; and, having called around him the best men of their age, committed to them instructions full of profit, and of power to preserve them in the path of a virtuous life; teaching them the faith and righteousness which are the true remedy against the adverse power of that malignant spirit whose delight it is to ensnare and delude the inexperienced. Accordingly he visited the sick, relieved the infirm from the ills which afflicted them, and consoled those who felt the extremity of penury and want. He commended also sound and rational sobriety of character, enjoining his followers to endure, with dignity and patience, every kind of injury and contempt: teaching them to regard such as visitations permitted by their Father, and the victory is ever theirs who nobly bear the evils which befall them. For he assured them that the highest strength of all consisted in this steadfastness of soul, combined with that philosophy which is nothing else than the knowledge of truth and goodness, producing in men the generous habit of sharing with their poorer brethren those riches which they have themselves acquired by honorable means. At the same time he utterly forbade all proud oppression, declaring that, as he had come to associate with the lowly, so those who despised the lowly would be excluded from his favor. Such and so great was the test whereby he proved the faith of those who owned allegiance to his authority, and thus he not only prepared them for the contempt of danger and terror, but taught them at the same time the most genuine confidence in himself. Once, too, his rebuke was uttered to restrain the zeal of one of his companions, who yielded too easily to the impulse of passion, when he assaulted with the sword, and, eager to protect his Saviour's life, exposed his own. Then it was that he bade him desist, and returned his sword to its sheath, reproving him for his distrust of refuge and safety in himself, and declaring solemnly that all who should essay to retaliate an injury by like aggression, or use the sword, should perish by a violent death. This is indeed heavenly wisdom, to choose rather to endure than to inflict injury, and to be ready, should necessity so require, to suffer, but not to do, wrong. For since injurious conduct is in itself a most serious evil, it is not the injured party, but the injuring, on whom the heaviest punishment must fall. It is indeed possible for one who is subject to the will of God to avoid the evil both of committing and of suffering injury, provided his confidence be firm in the protection of that God whose aid is ever present to shield his servants from harm. For how should that man who trusts in God attempt to seek for resources in himself? In such a case he must abide the conflict with uncertainty of victory: and no man of understanding could prefer a doubtful to a certain issue. Again, how can that man doubt the presence and aid of God, who has had experience of manifold dangers, and has at all times been easily delivered, at his simple nod, from all terrors: who has passed, as it were, through the sea which was leveled by the Saviour's word, and afforded a solid road for the passage of the people? This is, I believe, the sure basis of faith, the true foundation of confidence, that we find such miracles as these performed and perfected at the command of the God of Providence. Hence it is that even in the midst of trial we find no cause to repent of our faith, but retain an unshaken hope in God; and when this habit of confidence is established in the soul, God himself dwells in the inmost thoughts. But he is of invincible power: the soul, therefore, which has within it him who is thus invincible, will not be overcome by the perils which may surround it. Likewise, we learn this truth from the victory of God himself, who, while intent on providing for the blessing of mankind, though grievously insulted by the malice of the ungodly, yet passed unharmed through the sufferings of his passion, and gained a mighty conquest, an everlasting crown of triumph, over all iniquity; thus accomplishing the purpose of his own providence and love as regards the just, and destroying the cruelty of the impious and unjust.

Chapter XVI.--The Coming of Christ was predicted by the Prophets; and was ordained to be the Overthrow of Idols and Idolatrous Cities.

Long since had his passion, as well as his advent in the flesh, been predicted by the prophets. The time, too, of his incarnation had been foretold, and the manner in which the fruits of iniquity and profligacy, so ruinous to the works and ways of righteousness, should be destroyed, and the whole world partake of the virtues of wisdom and sound discretion, through the almost universal prevalence of those principles of conduct which the Saviour should promulgate, over the minds of men; whereby the worship of God should be confirmed, and the rites of superstition utterly abolished. By these not the slaughter of animals alone, but the sacrifice of human victims, and the pollutions of an accursed worship, had been devised: as, for example, by the laws of Assyria and Egypt, the lives of innocent men were offered up in images of brass or earth. Therefore have these nations received a recompense worthy so foul a worship. Memphis and Babylon [it was declared] shall be wasted, and left desolate with their fathers' gods. Now these things I speak not from the report of others, but having myself been present, and actually seen the most wretched of these cities, the unfortunate Memphis. Moses desolated, at the Divine command, the land of the once mighty Pharaoh, whose arrogance was his destruction, and destroyed his army (which had proved victorious over numerous and mighty nations, an army strong in defenses and in arms), not by the flight of arrows or the hurling of hostile weapons, but by holy prayer alone, and quiet supplication.

Chapter XVII.--Of the Wisdom of Moses, which was an Object of Imitation to the Wise among Heathen Nations. Also concerning Daniel, and the Three Children.

No nation has ever been more highly blessed than that which Moses led: none would have continued to enjoy higher blessings, had they not willingly withdrawn themselves from the guidance of the Holy Spirit. But who can worthily describe the praises of Moses himself; who, after reducing to order an unruly nation, and disciplining their minds to habits of obedience and respect, out of captivity restored them to a state of freedom, turned their mourning into gladness, and so far elevated their minds, that, through the excess of contrast with their former circumstances, and the abundance of their prosperity, the spirit of the people was elated with haughtiness and pride? So far did he surpass in wisdom those who had lived before him, that even the wise men and philosophers who are extolled by heathen nations aspired to imitate his wisdom. For Pythagoras, following his wisdom, attained to such a pitch of self-control, that he became to Plato, himself a model of discretion, the standard of his own self-mastery. Again, how great and terrible the cruelty of that ancient Syrian king, over whom Daniel triumphed, the prophet who unfolded the secrets of futurity, whose actions evinced transcendent greatness of soul, and the luster of whose character and life shone conspicuous above all? The name of this tyrant was Nebuchadnezzar, whose race afterward became extinct, and his vast and mighty power was transferred to Persian hands. The wealth of this tyrant was then, and is even now, celebrated far and wide, as well as his ill-timed devotion to unlawful worship, his idol statues, lifting their heads to heaven, and formed of various metals, and the terrible and savage laws ordained to uphold this worship. These terrors Daniel, sustained by genuine piety towards the true God, utterly despised, and predicted that the tyrant's unseasonable zeal would be productive of fearful evil to himself. He failed, however, to convince the tyrant (for excessive wealth is an effectual barrier to true soundness of judgment), and at length the monarch displayed the savage cruelty of his character, by commanding that the righteous prophet should be exposed to the fury of wild beasts. Noble, too, indeed was the united spirit exhibited by those brethren (whose example others have since followed, and have won surpassing glory by their faith in the Saviour's name), those, I mean, who stood unharmed in the fiery furnace, and the terrors appointed to devour them, repelling by the holy touch of their bodies the flame by which they were surrounded. On the overthrow of the Assyrian Empire, which was destroyed by thunderbolts from Heaven, the providence of God conducted Daniel to the court of Cambyses the Persian king. Yet envy followed him even here; nor envy only, but the deadly plots of the magians against his life, with a succession of many and urgent dangers, from all which he was easily delivered by the providential care of Christ, and shone conspicuous in the practice of every virtue. Three times in the day did he present his prayers to God, and memorable were the proofs of supernatural power which he displayed: and hence the magians, filled with envy at the very efficacy of his petitions, represented the possession of such power to the king as fraught with danger, and prevailed on him to adjudge this distinguished benefactor of the Persian people to be devoured by savage lions. Daniel, therefore, thus condemned, was consigned to the lions' den (not indeed to suffer death, but to win unfading glory); and though surrounded by these ferocious beasts of prey, he found them more gentle than the men who had enclosed him there. Supported by the power of calm and steadfast prayer, he was enabled to subdue all these animals, ferocious as, by nature, they were. Cambyses, on learning the event (for so mighty a proof of Divine power could not possibly be concealed), amazed at the marvelous story, and repenting the too easy credence he had given to the slanderous charges of the magians, resolved, notwithstanding, to be himself a witness of the spectacle. But when he saw the prophet with uplifted hands rendering praises to Christ, and the lions crouching, and as it were worshiping, at his feet, immediately he adjudged the magians, to whose persuasions he had listened, to perish by the self-same sentence, and shut them up in the lions' den. The beasts, erewhile so gentle, rushed at once upon their victims, and with all the fierceness of their nature tore and destroyed them all.

Chapter XVIII.--Of the Erythræan Sibyl, who pointed in a Prophetic Acrostic at our Lord and his Passion. The Acrostic is "Jesus Christ, Son of God, Saviour, Cross."

My desire, however, is to derive even from foreign sources a testimony to the Divine nature of Christ. For on such testimony it is evident that even those who blaspheme his name must acknowledge that he is God, and the Son of God if indeed they will accredit the words of those whose sentiments coincided with their own. The Erythræan Sibyl, then, who herself assures us that she lived in the sixth generation after the flood, was a priestess of Apollo, who wore the sacred fillet in imitation of the God she served, who guarded also the tripod encompassed with the serpent's folds, and returned prophetic answers to those who approached her shrine; having been devoted by the folly of her parents to this service, a service productive of nothing good or noble, but only of indecent fury, such as we find recorded in the case of Daphne. On one occasion, however, having rushed into the sanctuary of her vain superstition, she became really filled with inspiration from above, and declared in prophetic verses the future purposes of God; plainly indicating the advent of Jesus by the initial letters of these verses, forming an acrostic in these words: Jesus Christ, Son of God, Saviour, Cross. The verses themselves are as follows:

Judgment! Earth's oozing pores shall mark the day;

Earth's heavenly king his glories shall display:

Sovereign of all, exalted on his throne,

Unnumbered multitudes their God shall own;

Shall see their Judge, with mingled joy and fear,

Crowned with his saints, in human form appear.

How vain, while desolate earth's glories lie,

Riches, and pomp, and man's idolatry!

In that dread hour, when Nature's fiery doom

Startles the slumb'ring tenants of the tomb,

Trembling all flesh shall stand; each secret wile,

Sins long forgotten, thoughts of guilt and guile,

Open beneath God's searching light shall lie:

No refuge then, but hopeless agony.

O'er heaven's expanse shall gathering shades of night

From earth, sun, stars, and moon, withdraw their light;

God's arm shall crush each mountain's towering pride;

On ocean's plain no more shall navies ride.

Dried at the source, no river's rushing sound

Shall soothe, no fountain slake the parched ground.

Around, afar, shall roll the trumpet's blast,

Voice of wrath long delayed, revealed at last.

In speechless awe, while earth's foundations groan,

On judgment's seat earth's kings their God shall own.

Uplifted then, in majesty divine,

Radiant with light, behold Salvation's Sign!

Cross of that Lord, who, once for sinners given,

Reviled by man, now owned by earth and heaven,

O'er every land extends his iron sway.

Such is the name these mystic lines display;

Saviour, eternal king, who bears our sins away.

It is evident that the virgin uttered these verses under the influence of Divine inspiration. And I cannot but esteem her blessed, whom the Saviour thus selected to unfold his gracious purpose towards us.

Chapter XIX.--That this Prophecy respecting our Saviour was not the Fiction of any Member of the Christian Church, but the Testimony of the Erythræan Sibyl, whose Books were translated into Latin by Cicero before the coming of Christ. Also that Virgil makes mention of the same, and of the Birth of the Virgin's Child: though he spoke obscurely of this Mystery from Fear of the Ruling Powers.

Many, however, who admit that the Erythræan Sibyl was really a prophetess, yet refuse to credit this prediction, and imagine that some one professing our faith, and not unacquainted with the poetic art, was the composer of these verses. They hold, in short, that they are a forgery, and alleged to be the prophecies of the Sibyl on the ground of their containing useful moral sentiments, tending to restrain licentiousness, and to lead man to a life of sobriety and decorum. Truth, however, in this case is evident, since the diligence of our countrymen has made a careful computation of the times; so that there is no room to suspect that this poem was composed after the advent and condemnation of Christ, or that the general report is false, that the verses were a prediction of the Sibyl in an early age. For it is allowed that Cicero was acquainted with this poem, which he translated into the Latin tongue, and incorporated with his own works. This writer was put to death during the ascendancy of Antony, who in his turn was conquered by Augustus, whose reign lasted fifty-six years. Tiberius succeeded, in whose age it was that the Saviour's advent enlightened the world, the mystery of our most holy religion began to prevail, and as it were a new race of men commenced: of which, I suppose, the prince of Latin poets thus speaks:

Behold, a new, a heaven-born race appears.

And again, in another passage of the Bucolics:

Sicilian Muses, sound a loftier strain.

What can be clearer than this? For he adds,

The voice of Cuma's oracle is heard again.

Evidently referring to the Cumæan Sibyl. Nor was even this enough: the poet goes further, as if irresistibly impelled to bear his testimony. What then does he say?

Behold! the circling years new blessings bring:

The virgin comes, with her the long-desired king.

Who, then, is the virgin who was to come? Is it not she who was filled with, and with child of the Holy Spirit? And why is it impossible that she who was with child of the Holy Spirit should be, and ever continue to be a virgin? This king, too, will return, and by his coming lighten the sorrows of the world. The poet adds,

Thou, chaste Lucina, greet the new-born child,

Beneath whose reign the iron offspring ends,

A golden progeny from heaven descends;

His kingdom banished virtue shall restore,

And crime shall threat the guilty world no more.

We perceive that these words are spoken plainly and at the same time darkly, by way of allegory. Those who search deeply for the import of the words, are able to discern the Divinity of Christ. But lest any of the powerful in the imperial city might be able to accuse the poet of writing anything contrary to the laws of the country, and subverting the religious sentiments which had prevailed from ancient times, he intentionally obscures the truth. For he was acquainted, as I believe, with that blessed mystery which gave to our Lord the name of Saviour: but, that he might avoid the severity of cruel men, he drew the thoughts of his hearers to objects with which they were familiar, saying that altars must be erected, temples raised, and sacrifices offered to the new-born child. His concluding words also are adapted to the sentiments of those who were accustomed to such a creed; for he says:

Chapter XX.--A Farther Quotation from Virgilius Maro respecting Christ, with its Interpretation, showing that the Mystery was indicated therein darkly, as might be expected from a Poet.

A life immortal he shall lead, and be

By heroes seen, himself shall heroes see;

evidently meaning the righteous.

The jarring nations he in peace shall bind,

And with paternal virtues rule mankind.

Unbidden earth her earliest fruits shall bring,

And fragrant herbs, to greet her infant king.

Well indeed was this admirably wise and accomplished man acquainted with the cruel character of the times. He proceeds:

The goats, uncall'd, full udders home shall bear;

The lowing herds no more fierce lions fear.

Truly said: for faith will not stand in awe of the mighty in the imperial palace.

His cradle shall with rising flowers be crown'd:

The serpent's brood shall die; the sacred ground

Shall weeds and poisonous plants refuse to bear;

Each common bush th' Assyrian rose shall wear.

Nothing could be said more true or more consistent with the Saviour's excellency than this. For the power of the Divine Spirit presents the very cradle of God, like fragrant flowers, to the new-born race. The serpent, too, and the venom of that serpent, perishes, who originally beguiled our first parents, and drew their thoughts from their native innocence to the enjoyment of pleasures, that they might experience that threatened death. For before the Saviour's advent, the serpent's power was shown in subverting the souls of those who were sustained by no well-grounded hope, and ignorant of that immortality which awaits the righteous. But after that he had suffered, and was separated for a season from the body which he had assumed, the power of the resurrection was revealed to man through the communication of the Holy Spirit: and whatever stain of human guilt might yet remain was removed by the washing of sacred lustrations.

Then indeed could the Saviour bid his followers be of good cheer, and, remembering his adorable and glorious resurrection, expect the like for themselves. Truly, then, the poisonous race may be said to be extinct. Death himself is extinct, and the truth of the resurrection sealed. Again, the Assyrian race is gone, which first led the way to faith in God. But when he speaks of the growth of amomum every where, he alludes to the multitude of the true worshipers of God. For it is as though a multitude of branches, crowned with fragrant flowers, and fitly watered, sprung from the self-same root. Most justly said, Maro, thou wisest of poets! and with this all that follows is consistent.

But when heroic worth his youth shall hear,

And learn his father's virtues to revere.

By the praises of heroes, he indicates the works of righteous men: by the virtues of his Father he speaks of the creation and everlasting structure of the world: and, it may be, of those laws by which God's beloved Church is guided, and ordered in a course of righteousness and virtue. Admirable, again, is the advance to higher things of that state of life which is intermediate, as it were, between good and evil, and which seldom admits a sudden change:

Unlabored harvests shall the fields adorn,

that is, the fruit of the Divine law springs up for the service of men.

And clustered gropes shall blush on every thorn.

Far otherwise has it been during the corrupt and lawless period of human life.

The knotted oaks shall showers of honey weep.

He here describes the folly and obduracy of the men of that age; and perhaps he also intimates that they who suffer hardships in the cause of God, shall reap sweet fruits of their own endurance.

Yet, of old fraud some footsteps shall remain;

The merchant still shall plough the deep for gain:

Great cities shall with walls be compassed round,

And sharpened shares shall vex the fruitful ground:

Another Tiphys shall new seas explore;

Another Argo land the chiefs upon the Iberian shore;

Another Helen other wars create,

And great Achilles urge the Trojan fate.

Well said, wisest of bards! Thou hast carried the license of a poet precisely to the proper point. For it was not thy purpose to assume the functions of a prophet, to which thou hadst no claim. I suppose also he was restrained by a sense of the danger which threatened one who should assail the credit of ancient religious practice. Cautiously, therefore, and securely, as far as possible, he presents the truth to those who have faculties to understand it; and while he denounces the munitions and conflicts of war (which indeed are still to be found in the course of human life), he describes our Saviour as proceeding to the war against Troy, understanding by Troy the world itself. And surely he did maintain the struggle against the opposing powers of evil, sent on that mission both by the designs of his own providence and the commandment of his Almighty Father. How, then, does the poet proceed?

But when to ripen'd manhood he shall grow,

that is, when, having arrived at the age of manhood, he shall utterly remove the evils which encompass the path of human life, and tranquilize the world by the blessings of peace:

The greedy sailor shall the seas forego;

No keel shall cut the waves for foreign ware,

For every soil shall every product bear.

The laboring hind his oxen shall disjoin;

No plough shall hurt the glebe, no pruning-hook the vine;

Nor wool shall in dissembled colors shine:

But the luxurious father of the fold,

With native purple, and unborrow'd gold,

Beneath his pompous fleece shall proudly sweat;

And under Tyrian robes the lamb shall bleat.

Mature in years, to ready honors move,

O of celestial seed, O foster son of Jove!

See, laboring nature calls thee to sustain

The nodding flame of heaven, and earth, and main!

See to their base restored, earth, seas, and air;

And joyful ages, from behind, in crowing ranks appear.

To sing thy praise, would heaven my breath prolong.

Infusing spirits worthy such a song,

Not Thracian Orpheus should transcend my lays,

Nor Linus, crown'd with never-fading bays;

Though each his heavenly parent should inspire;

The Muse instruct the voice, and Phoebus tune the lyre.

Should Pan contend in verse, and thou my theme,

Arcadian judges should their God condemn.

Behold (says he) how the mighty world and the elements together manifest their joy.

Chapter XXI.--That these Things cannot have been spoken of a Mere Man: and that Unbelievers, owing to their Ignorance of Religion, know not even the Origin of their own Existence.

It may be some will foolishly suppose that these words were spoken of the birth of a mere ordinary mortal. But if this were all, what reason could there be that the earth should need neither seed nor plough, that the vine should require no pruning-hook, or other means of culture? How can we suppose these things to be spoken of a mere mortal's birth? For nature is the minister of the Divine will, not an instrument obedient to the command of man. Indeed, the very joy of the elements indicates the advent of God, not the conception of a human being. The prayer, too, of the poet that his life might be prolonged is a proof of the Divinity of him whom he invoked; for we desire life and preservation from God, and not from man. Indeed, the Erythræan Sibyl thus appeals to God: "Why, O Lord, dost thou compel me still to foretell the future, and not rather remove me from this earth to await the blessed day of thy coming?" And Maro adds to what he had said before:

Begin, sweet boy! with smiles thy mother know,

Who ten long months did with thy burden go.

No mortal parents smiled upon thy birth:

No nuptial joy thou know'st, no feast of earth.

How could his parents have smiled on him? For his Father is God, who is a Power without sensible quality, existing, not in any definite shape, but as comprehending other beings, and not, therefore, in a human body. And who knows not that the Holy Spirit has no participation in the nuptial union? For what desire can exist in the disposition of that good which all things else desire? What fellowship, in short, can wisdom hold with pleasure? But let these arguments be left to those who ascribe to him a human origin, and who care not to purify themselves from all evil in word as well as deed. On thee, Piety, I call to aid my words, on thee who art the very law of purity, most desirable of all blessings, teacher of holiest hope, assured promise of immortality! Thee, Piety, and thee, Clemency, I adore. We who have obtained thine aid owe thee everlasting gratitude for thy healing power. But the multitudes whom their innate hatred of thyself deprives of thy succor, are equally estranged from God himself, and know not that the very cause of their life and being, and that of all the ungodly, is connected with the rightful worship of him who is Lord of all: for the world itself is his, and all that it contains.

Chapter XXII.--The Emperor thankfully ascribes his Victories and all other Blessings to Christ; and condemns the Conduct of the Tyrant Maximin, the Violence of whose Persecution had enhanced the Glory of Religion.

To thee, Piety, I ascribe the cause of my own prosperity, and of all that I now possess. To this truth the happy issue of all my endeavors bears testimony: brave deeds, victories in war, and triumphs over conquered foes. This truth the great city itself allows with joy and praise. The people, too, of that much-loved city accord in the same sentiment, though once, deceived by ill-grounded hopes, they chose a ruler unworthy of themselves, a ruler who speedily received the chastisement which his audacious deeds deserved. But be it far from me now to recall the memory of these events, while holding converse with thee, Piety, and essaying with earnest endeavor to address thee with holy and gentle words. Yet will I say one thing, which haply shall not be unbefitting or unseemly. A furious, a cruel, and implacable war was maintained by the tyrants against thee, Piety, and thy holy churches: nor were there wanting some in Rome itself who exulted at a calamity so grievous to the public weal. Nay, the battlefield was prepared; when thou didst stand forth, and present thyself a voluntary victim, supported by faith in God. Then indeed it was that the cruelty of ungodly men, which raged incessantly like a devouring fire, wrought for thee a wondrous and ever memorable glory. Astonishment seized the spectators themselves, when they beheld the very executioners who tortured the bodies of their holy victims wearied out, and disgusted at the cruelties; the bonds loosened, the engines of torture powerless, the flames extinguished, while the sufferers preserved their constancy unshaken even for a moment. What, then, hast thou gained by these atrocious deeds, most impious of men? And what was the cause of thy insane fury? Thou wilt say, doubtless, these acts of thine were done in honor of the gods. What gods are these? or what worthy conception hast thou of the Divine nature? Thinkest thou the gods are subject to angry passions as thou art? Were it so indeed, it had been better for thee to wonder at their strange determination than obey their harsh command, when they urged thee to the unrighteous slaughter of innocent men. Thou wilt allege, perhaps, the customs of thy ancestors and the opinion of mankind in general, as the cause of this conduct. I grant the fact: for those customs are very like the acts themselves, and proceed from the self-same source of folly. Thou thoughtest, it may be, that some special power resided in images formed and fashioned by human art; and hence thy reverence, and diligent care lest they should be defiled: those mighty and highly exalted gods, thus dependent on the care of men!

Chapter XXIII.--Of Christian Conduct. That God is pleased with those who lead a Life of Virtue: and that we must expect a Judgment and Future Retribution.

Compare our religion with your own. Is there not with us genuine concord, and unwearied love of others? If we reprove a fault, is not our object to admonish, not to destroy; our correction for safety, not for cruelty? Do we not exercise, not only sincere faith towards God, but fidelity in the relations of social life? Do we not pity the unfortunate? Is not ours a life of simplicity which disdains to cover evil beneath the mask of fraud and hypocrisy? Do we not acknowledge the true God, and his undivided sovereignty? This is real godliness: this is religion sincere and truly undefiled: this is the life of wisdom; and they who have it are travelers, as it were, on a noble road which leads to eternal life. For he who has entered on such a course, and keeps his soul pure from the pollutions of the body, does not wholly die: rather may he be said to complete the service appointed him by God, than to die. Again, he who confesses allegiance to God is not easily overborne by insolence or rage, but nobly stands under the pressure of necessity and the trial of his constancy is as it were, a passport to the favor of God. For we cannot doubt that the Deity is pleased with excellence in human conduct. For it would be absurd indeed if the powerful and the humble alike acknowledge gratitude to those from whose services they receive benefit, and repay them by services in return, and yet that he who is supreme and sovereign of all, nay, who is Good itself, should be negligent in this respect. Rather does he follow us throughout the course of our lives, is near us in every act of goodness, accepts, and at once rewards our virtue and obedience; though he defers the full recompense to that future period, when the actions of our lives shall pass under his review and when those who are clear in that account shall receive the reward of everlasting life, while the wicked shall be visited with the penalties due to their crimes.

Chapter XXIV.--Of Decius, Valerian, and Aurelian, who experienced a Miserable End in consequence of their Persecution of the Church.

To thee, Decius, I now appeal, who has trampled with insult on the labors of the righteous: to thee, the hater of the Church, the punisher of those who lived a holy life: what is now thy condition after death? How hard and wretched thy present circumstances! Nay, the interval before thy death gave proof enough of thy miserable fate, when overthrown with all thine army on the plains of Scythia, thou didst expose the vaunted power of Rome to the contempt of the Goths. Thou, too, Valerian, who didst manifest the same spirit of cruelty towards the servants of God, hast afforded an example of righteous judgment. A captive in the enemies' hands, led in chains while yet arrayed in the purple and imperial attire, and at last thy skin stripped from thee, and preserved by command of Sapor the Persian king, thou hast left a perpetual trophy of thy calamity. And thou, Aurelian, fierce perpetrator of every wrong, how signal was thy fall, when, in the midst of thy wild career in Thrace, thou wast slain on the public highway, and didst fill the furrows of the road with thine impious blood!

Chapter XXV.--Of Diocletian, who ignobly abdicated the Imperial Throne, and was terrified by the Dread of Lightning for his Persecution of the Church.

Diocletian, however, after the display of relentless cruelty as a persecutor, evinced a consciousness of his own guilt and owing to the affliction of a disordered mind, endured the confinement of a mean and separate dwelling. What then, did he gain by his active hostility against our God? Simply this I believe, that he passed the residue of his life in continual dread of the lightning's stroke. Nicomedia attests the fact; eyewitnesses, of whom I myself am one, declare it. The palace, and the emperor's private chamber were destroyed, consumed by lightning, devoured by the fire of heaven. Men of understanding hearts had indeed predicted the issue of such conduct; for they could not keep silence, nor conceal their grief at such unworthy deeds; but boldly and openly expressed their feeling, saying one to another: "What madness is this? and what an insolent abuse of power, that man should dare to fight against God; should deliberately insult the most holy and just of all religions; and plan, without the slightest provocation, the destruction of so great a multitude of righteous persons? O rare example of moderation to his subjects! Worthy instructor of his army in the care and protection due to their fellow-citizens! Men who had never seen the backs of a retreating army plunged their swords into the breasts of their own countrymen!" So great was the effusion of blood shed, that if shed in battle with barbarian enemies, it had been sufficient to purchase a perpetual peace. At length, indeed, the providence of God took vengeance on these unhallowed deeds; but not without severe damage to the state. For the entire army of the emperor of whom I have just spoken, becoming subject to the authority of a worthless person, who had violently usurped the supreme authority at Rome (when the providence of God restored freedom to that great city), was destroyed in several successive battles. And when we remember the cries with which those who were oppressed, and who ardently longed for their native liberty implored the help of God; and their praise and thanksgiving to him on the removal of the evils under which they had groaned, when that liberty was regained, and free and equitable intercourse restored: do not these things every way afford convincing proofs of the providence of God, and his affectionate regard for the interests of mankind?

Chapter XXVI.--The Emperor ascribes his Personal Piety to God; and shows that we are bound to seek Success from God, and attribute it to him; but to consider Mistakes as the Result of our own Negligence.

When men commend my services, which owe their origin to the inspiration of Heaven, do they not clearly establish the truth that God is the cause of the exploits I have performed? Assuredly they do: for it belongs to God to do whatever is best, and to man, to perform the commands of God. I believe, indeed, the best and noblest course of action is, when, before an attempt is made, we provide as far as possible for a secure result: and surely all men know that the holy service in which these hands have been employed has originated in pure and genuine faith towards God; that whatever has been done for the common welfare has been effected by active exertion combined with supplication and prayer; the consequence of which has been as great an amount of individual and public benefit as each could venture to hope for himself and those he holds most dear. They have witnessed battles, and have been spectators of a war in which the providence of God has granted victory to this people: they have seen how he has favored and seconded our prayers. For righteous prayer is a thing invincible; and no one fails to attain his object who addresses holy supplication to God: nor is a refusal possible, except in the case of wavering faith; for God is ever favorable, ever ready to approve of human virtue. While, therefore, it is natural for man occasionally to err, yet God is not the cause of human error. Hence it becomes all pious persons to render thanks to the Saviour of all, first for our own individual security, and then for the happy posture of public affairs: at the same time intreating the favor of Christ with holy prayers and constant supplications, that he would continue to us our present blessings. For he is the invincible ally and protector of the righteous: he is the supreme judge of all things, the prince of immorality, the Giver of everlasting life.

The Oration

of

Eusebius Pamphilus,

in praise of

the Emperor Constantine.

Pronounced on the thirtieth anniversary of his reign.

Prologue to the Oration.

1. I come not forward prepared with a fictitious narrative, nor with elegance of language to captivate the ear, desiring to charm my hearers as it were, with a siren's voice; nor shall I present the draught of pleasure in cups of gold decorated with lovely flowers (I mean the graces of style) to those who are pleased with such things. Rather would I follow the precepts of the wise, and admonish all to avoid and turn aside from the beaten road, and keep themselves from contact with the vulgar crowd.

2. I come, then, prepared to celebrate our emperor's praises in a newer strain; and, though the number be infinite of those who desire to be my companions in my present task, I am resolved to shun the common track of men, and to pursue that untrodden path which it is unlawful to enter on with unwashed feet. Let those who admire a vulgar style, abounding in puerile subtleties, and who court a pleasing and popular muse, essay, since pleasure is the object they have in view, to charm the ears of men by a narrative of merely human merits. Those, however who are initiated into the universal science, and have attained to Divine as well as human knowledge, and account the choice of the latter as the real excellence, will prefer those virtues of the emperor which Heaven itself approves, and his pious actions, to his merely human accomplishments; and will leave to inferior encomiasts the task of celebrating his lesser merits.

3. For since our emperor is gifted as well with that sacred wisdom which has immediate reference to God, as with the knowledge which concerns the interests of men; let those who are competent to such a task describe his secular acquirements, great and transcendent as they are, and fraught with advantage to mankind (for all that characterizes the emperor is great and noble), yet still inferior to his diviner qualifies, to those who stand without the sacred precincts.

4. Let those, however, who are within the sanctuary, and have access to its inmost and untrodden recesses, close the doors against every profane ear, and unfold, as it were, the secret mysteries of our emperor's character to the initiated alone. And let those who have purified their ears in the streams of piety, and raised their thoughts on the soaring wing of the mind itself, join the company which surrounds the Sovereign Lord of all, and learn in silence the divine mysteries.

5. Meanwhile let the sacred oracles, given, not by the spirit of divination (or rather let me say of madness and folly), but by the inspiration of Divine truth, be our instructors in these mysteries; speaking to us of sovereignty, generally: of him who is the Supreme Sovereign of all, and the heavenly array which surrounds the Lord of all; of that exemplar of imperial power which is before us, and that counterfeit coin: and, lastly, of the consequences which result from both. With these oracles, then, to initiate us in the knowledge of the sacred rites, let us essay, as follows, the commencement of our divine mysteries.

Chapter I.--The Oration.

1. To-day is the festival of our great emperor: and we his children rejoice therein, feeling the inspiration of our sacred theme. He who presides over our solemnity is the Great Sovereign himself; he, I mean, who is truly great; of whom I affirm (nor will the sovereign who hears me be offended, but will rather approve of this ascription of praise to God), that HE is above and beyond all created things, the Highest, the Greatest, the most Mighty One; whose throne is the arch of heaven, and the earth the footstool of his feet. His being none can worthily comprehend; and the ineffable splendor of the glory which surrounds him repels the gaze of every eye from his Divine majesty.

2. His ministers are the heavenly hosts; his armies the supernal powers, who own allegiance to him as their Master, Lord, and King. The countless multitudes of angels, the companies of archangels, the chorus of holy spirits, draw from and reflect his radiance as from the fountains of everlasting light. Yea every light, and specially those divine and incorporeal intelligences whose place is beyond the heavenly sphere, celebrate this august Sovereign with lofty and sacred strains of praise. The vast expanse of heaven, like an azure veil, is interposed between those without, and those who inhabit his royal mansions: while round this expanse the sun and moon, with the rest of the heavenly luminaries (like torch-bearers around the entrance of the imperial palace), perform, in honor of their sovereign, their appointed courses; holding forth, at the word of his command, an ever-burning light to those whose lot is cast in the darker regions without the pale of heaven.

3. And surely when I remember that our own victorious emperor renders praises to this Mighty Sovereign, I do well to follow him, knowing as I do that to him alone we owe that imperial power under which we live. The pious Cæsars, instructed by their father's wisdom, acknowledge him as the source of every blessing: the soldiery, the entire body of the people, both in the country and in the cities of the empire, with the governors of the several provinces, assembling together in accordance with the precept of their great Saviour and Teacher, worship him. In short, the whole family of mankind, of every nation, tribe, and tongue, both collectively and severally, however diverse their opinions on other subjects, are unanimous in this one confession; and, in obedience to the reason implanted in them, and the spontaneous and uninstructed impulse of their own minds, unite in calling on the One and only God.

4. Nay, does not the universal frame of earth acknowledge him her Lord, and declare, by the vegetable and animal life which she produces her subjection to the will of a superior Power? The rivers, flowing with abundant stream, and the perennial fountains, springing from hidden and exhaustless depths, ascribe to him the cause of their marvellous source. The mighty waters of the sea, enclosed in chambers of unfathomable depth, and the swelling surges, which lift themselves on high, and menace as it were the earth itself, shrink back when they approach the shore, checked by the power of his Divine law. The duly measured fall of winter's rain, the rolling thunder, the lightning's flash, the eddying currents of the winds, and the airy courses of the clouds, all reveal his presence to those to whom his Person is invisible.

5. The all-radiant sun, who holds his constant career through the lapse of ages, owns him Lord alone, and obedient to his will, dares not depart from his appointed path. The inferior splendor of the moon, alternately diminished and increased at stated periods, is subject to his Divine command. The beauteous mechanism of the heavens, glittering with the hosts of stars, moving in harmonious order, and preserving the measure of each several orbit, proclaims him the giver of all light: yea, all the heavenly luminaries maintaining at his will and word a grand and perfect unity of motion, pursue the track of their ethereal career, and complete in the lapse of revolving ages their distant course. The alternate recurrence of day and night, the changing seasons, the order and proportion of the universe, all declare the manifold wisdom of [his boundless power]. To him the unseen agencies which hold their course throughout the expanse of space, render the due tribute of praise. To him this terrestrial globe itself, to him the heavens above, and the choirs beyond the vault of heaven, give honor as to their mighty Sovereign: the angelic hosts greet him with ineffable songs of Praise; and the spirits which draw their being from incorporeal light, adore him as their Creator. The everlasting ages which were before this heaven and earth, with other periods beside them, infinite, and antecedent to all visible creation, acknowledge him the sole and supreme Sovereign and Lord.

6. Lastly, he who is in all, before, and after all, his only begotten, pre-existent Word, the great High Priest of the mighty God, elder than all time and every age, devoted to his Father's glory, first and alone makes intercession with him for the salvation of mankind. Supreme and pre-eminent Ruler of the universe, he shares the glory of his Father's kingdom: for he is that Light, which, transcendent above the universe, encircles the Father's Person, interposing and dividing between the eternal and uncreated Essence and all derived existence: that Light which, streaming from on high, proceeds from that Deity who knows not origin or end, and illumines the super-celestial regions, and all that heaven itself contains, with the radiance of wisdom bright beyond the splendor of the sun. This is he who holds a supreme dominion over this whole world, who is over and in all things, and pervades all things visible and invisible; the Word of God. From whom and by whom our divinely favored emperor, receiving, as it were a transcript of the Divine sovereignty, directs, in imitation of God himself, the administration of this world's affairs.

Chapter II.

1. This only begotten Word of God reigns, from ages which had no beginning, to infinite and endless ages, the partner of his Father's kingdom. And [our emperor] ever beloved by him, who derives the source of imperial authority from above, and is strong in the power of his sacred title, has controlled the empire of the world for a long period of years.

2. Again, that Preserver of the universe orders these heavens and earth, and the celestial kingdom, consistently with his Father's will. Even so our emperor whom he loves, by bringing those whom he rules on earth to the only begotten Word and Saviour renders them fit subjects of his kingdom.

3. And as he who is the common Saviour of mankind, by his invisible and Divine power as the good shepherd, drives far away from his flock, like savage beasts, those apostate spirits which once flew through the airy tracts above this earth, and fastened on the souls of men; so this his friend, graced by his heavenly favor with victory over all his foes, subdues and chastens the open adversaries of the truth in accordance with the usages of war.

4. He who is the pre-existent Word, the Preserver of all things, imparts to his disciples the seeds of true wisdom and salvation, and at once enlightens and gives them understanding in the knowledge of his Father's kingdom. Our emperor, his friend, acting as interpreter to the Word of God, aims at recalling the whole human race to the knowledge of God; proclaiming clearly in the ears of all, and declaring with powerful voice the laws of truth and godliness to all who dwell on the earth.

5. Once more, the universal Saviour opens the heavenly gates of his Father's kingdom to those whose course is thitherward from this world. Our emperor, emulous of his Divine example, having purged his earthly dominion from every stain of impious error, invites each holy and pious worshiper within his imperial mansions, earnestly desiring to save with all its crew that mighty vessel of which he is the appointed pilot. And he alone of all who have wielded the imperial power of Rome, being honored by the Supreme Sovereign with a reign of three decennial periods, now celebrates this festival, not, as his ancestors might have done, in honor of infernal demons, or the apparitions of seducing spirits, or of the fraud and deceitful arts of impious men; but as an act of thanksgiving to him by whom he has thus been honored, and in acknowledgment of the blessings he has received at his hands. He does not, in imitation of ancient usage, defile his imperial mansions with blood and gore, nor propitiate the infernal deities with fire and smoke, and sacrificial offerings; but dedicates to the universal Sovereign a pleasant and acceptable sacrifice, even his own imperial soul, and a mind truly fitted for the service of God.

6. For this sacrifice alone is grateful to him: and this sacrifice our emperor has learned, with purified mind and thoughts, to present as an offering without the intervention of fire and blood, while his own piety, strengthened by the truthful doctrines with which his soul is stored, he sets forth in magnificent language the praises of God, and imitates his Divine philanthropy by his own imperial acts. Wholly devoted to him, he dedicates himself as a noble offering, a first-fruit of that world, the government of which is intrusted to his charge. This first and greatest sacrifice our emperor first dedicates to God; and then, as a faithful shepherd, he offers, not "famous hecatombs of firstling lambs," but the souls of that flock which is the object of his care, those rational beings whom he leads to the knowledge and pious worship of God.

Chapter III.

1. And gladly does he accept and welcome this sacrifice, and commend the presenter of so august and noble an offering, by protracting his reign to a lengthened period of years, giving larger proofs of his beneficence in proportion to the emperor's holy services to himself. Accordingly he permits him to celebrate each successive festival during great and general prosperity throughout the empire, advancing one of his sons, at the recurrence of each decennial period, to a share of his own imperial power.

2. The eldest, who bears his father's name, he received as his partner in the empire about the close of the first decade of his reign: the second, next in point of age, at the second; and the third in like manner at the third decennial period, the occasion of this our present festival. And now that the fourth period has commenced, and the time of his reign is still further prolonged, he desires to extend his imperial authority by calling still more of his kindred to partake his power; and, by the appointment of the Cæsars, fulfills the predictions of the holy prophets, according to what they uttered ages before: "And the saints of the Most High shall take the kingdom."

3. And thus the Almighty Sovereign himself accords an increase both of years and of children to our most pious emperor, and renders his sway over the nations of the world still fresh and flourishing, as though it were even now springing up in its earliest vigor. He it is who appoints him this present festival, in that he has made him victorious over every enemy that disturbed his peace: he it is who displays him as an example of true godliness to the human race.

4. And thus our emperor, like the radiant sun, illuminates the most distant subjects of his empire through the presence of the Cæsars, as with the far piercing rays of his own brightness. To us who occupy the eastern regions he has given a son worthy of himself; a second and a third respectively to other departments of his empire, to be, as it were, brilliant reflectors of the light which proceeds from himself. Once more, having harnessed, as it were, under the self-same yoke the four most noble Cæsars as horses in the imperial chariot, he sits on high and directs their course by the reins of holy harmony and concord; and, himself every where present, and observant of every event, thus traverses every region of the world.

5. Lastly, invested as he is with a semblance of heavenly sovereignty, he directs his gaze above, and frames his earthly government according to the pattern of that Divine original, feeling strength in its conformity to the monarchy of God. And this conformity is granted by the universal Sovereign to man alone of the creatures of this earth: for he only is the author of sovereign power, who decrees that all should be subject to the rule of one.

6. And surely monarchy far transcends every other constitution and form of government: for that democratic equality of power, which is its opposite, may rather be described as anarchy and disorder. Hence there is one God, and not two, or three, or more: for to assert a plurality of gods is plainly to deny the being of God at all. There is one Sovereign; and his Word and royal Law is one: a Law not expressed in syllables and words, not written or engraved on tablets, and therefore subject to the ravages of time; but the living and self-subsisting Word, who himself is God, and who administers his Father's kingdom on behalf of all who are after him and subject to his power.

7. His attendants are the heavenly hosts; the myriads of God's angelic ministers; the super-terrestrial armies, of unnumbered multitude; and those unseen spirits within heaven itself, whose agency is employed in regulating the order of this world. Ruler and chief of all these is the royal Word, acting as Regent of the Supreme Sovereign. To him the names of Captain, and great High Priest, Prophet of the Father, Angel of mighty counsel, Brightness of the Father's light, Only begotten Son, with a thousand other titles, are ascribed in the oracles of the sacred writers. And the Father, having constituted him the living Word, and Law and Wisdom, the fullness of all blessing, has presented this best and greatest gift to all who are the subjects of his sovereignty.

8. And he himself, who pervades all things, and is every where present, unfolding his Father's bounties to all with unsparing hand, has accorded a specimen of his sovereign power even to his rational creatures of this earth, in that he has provided the mind of man, who is formed after his own image, with Divine faculties, whence it is capable of other virtues also, which flow from the same heavenly source. For he only is wise, who is the only God: he only is essentially good: he only is of mighty power, the Parent of justice, the Father of reason and wisdom, the Fountain of light and life, the Dispenser of truth and virtue: in a word, the Author of empire itself, and of all dominion and power.

Chapter IV.

1. But whence has man this knowledge, and who has ministered these truths to mortal ears? Or whence has a tongue of flesh the power to speak of things so utterly distinct from fleshly or material substance? Who has gazed on the invisible King, and beheld these perfections in him? The bodily sense may comprehend elements and their combinations, of a nature kindred to its own: but no one yet has boasted to have scanned with corporeal eye that unseen kingdom which governs all things nor has mortal nature yet discerned the beauty of perfect wisdom. Who has beheld the face of righteousness through the medium of flesh? And whence came the idea of legitimate sovereignty and imperial power to man? Whence the thought of absolute dominion to a being composed of flesh and blood? Who declared those ideas which are invisible and undefined, and that incorporeal essence which has no external form, to the mortals of this earth?

2. Surely there was but one interpreter of these things; the all-pervading Word of God. For he is the author of that rational and intelligent being which exists in man; and, being himself one with his Father's Divine nature, he sheds upon his offspring the out-flowings of his Father's bounty. Hence the natural and untaught powers of thought, which all men, Greeks or Barbarians, alike possess: hence the perception of reason and wisdom, the seeds of integrity and righteousness, the understanding of the arts of life, the knowledge of virtue, the precious name of wisdom, and the noble love of philosophic learning. Hence the knowledge of all that is great and good: hence apprehension of God himself, and a life worthy of his worship: hence the royal authority of man, and his invincible lordship over the creatures of this world.

3. And when that Word, who is the Parent of rational beings, had impressed a character on the mind of man according to the image and likeness of God, and had made him a royal creature, in that he gave him alone of all earthly creatures capacity to rule and to obey (as well as forethought and foreknowledge even here, concerning the promised hope of his heavenly kingdom, because of which he himself came, and, as the Parent of his children, disdained not to hold converse with mortal men); he continued to cherish the seeds which himself had sown, and renewed his gracious favors from above; holding forth to all the promise of sharing his heavenly kingdom. Accordingly he called men, and exhorted them to be ready for their heavenward journey, and to provide themselves with the garment which became their calling. And by an indescribable power he filled the world in every part with his doctrine, expressing by the similitude of an earthly kingdom that heavenly one to which he earnestly invites all mankind, and presents it to them as a worthy object of their hope.

Chapter V.

1. And in this hope our divinely-favored emperor partakes even in this present life, gifted as he is by God with native virtues, and having received into his soul the out-flowings of his favor. His reason he derives from the great Source of all reason: he is wise, and good, and just, as having fellowship with perfect Wisdom, Goodness, and Righteousness: virtuous, as following the pattern of perfect virtue: valiant, as partaking of heavenly strength.

2. And truly may he deserve the imperial title, who has formed his soul to royal virtues, according to the standard of that celestial kingdom. But he who is a stranger to these blessings, who denies the Sovereign of the universe, and owns no allegiance to the heavenly Father of spirits; who invests not himself with the virtues which become an emperor, but overlays his soul with moral deformity and baseness; who for royal clemency substitutes the fury of a savage beast; for a generous temper, the incurable venom of malicious wickedness; for prudence, folly; for reason and wisdom, that recklessness which is the most odious of all vices, for from it, as from a spring of bitterness, proceed the most pernicious fruits; such as inveterate profligacy of life, covetousness, murder, impiety and defiance of God; surely one abandoned to such vices as these, however he may be deemed powerful through despotic violence, has no true title to the name of Emperor.

3. For how should he whose soul is impressed with a thousand absurd images of false deities, be able to exhibit a counterpart of the true and heavenly sovereignty? Or how can he be absolute lord of others, who has subjected himself to the dominion of a thousand cruel masters? a slave of low delights and ungoverned lust, a slave of wrongfully-extorted wealth, of rage and passion, as well as of cowardice and terror; a slave of ruthless demons, and soul-destroying spirits?

4. Let, then, our emperor, on the testimony of truth itself, be declared alone worthy of the title; who is dear to the Supreme Sovereign himself; who alone is free, nay, who is truly lord: above the thirst of wealth, superior to sexual desire; victorious even over natural pleasures; controlling, not controlled by, anger and passion. He is indeed an emperor, and bears a title corresponding to his deeds; a Victor in truth, who has gained the victory over those passions which overmaster the rest of men: whose character is formed after the Divine original of the Supreme Sovereign, and whose mind reflects, as in a mirror, the radiance of his virtues. Hence is our emperor perfect in discretion, in goodness, in justice, in courage, in piety, in devotion to God: he truly and only is a philosopher, since he knows himself, and is fully aware that supplies of every blessing are showered on him from a source quite external to himself, even from heaven itself. Declaring the august title of supreme authority by the splendor of his vesture, he alone worthily wears that imperial purple which so well becomes him.

5. He is indeed an emperor, who calls on and implores in prayer the favor of his heavenly Father night and day, and whose ardent desires are fixed on his celestial kingdom. For he knows that present things, subject as they are to decay and death, flowing on and disappearing like a river's stream, are not worthy to be compared with him who is sovereign of all; therefore it is that he longs for the incorruptible and incorporeal kingdom of God. And this kingdom he trusts he shall obtain, elevating his mind as he does in sublimity of thought above the vault of heaven, and filled with inexpressible longing for the glories which shine there, in comparison with which he deems the precious things of this present world but darkness. For he sees earthly sovereignty to be but a petty and fleeting dominion over a mortal and temporary life, and rates it not much higher than the goatherd's, or shepherd's, or herdsman's power: nay, as more burdensome than theirs, and exercised over more stubborn subjects. The acclamations of the people, and the voice of flattery, he reckons rather troublesome than pleasing, because of the steady constancy of his character, and genuine discipline of his mind.

6. Again, when he beholds the military service of his subjects, the vast array of his armies, the multitudes of horse and foot, entirely devoted to his command, he feels no astonishment, no pride at the possession of such mighty power; but turns his thoughts inward on himself, and recognizes the same common nature there. He smiles at his vesture, embroidered with gold and flowers, and at the imperial purple and diadem itself, when he sees the multitude gaze in wonder, like children at a bugbear, on the splendid spectacle. Himself superior to such feelings, he clothes his soul with the knowledge of God, that vesture, the broidery of which is temperance, righteousness, piety, and all other virtues; a vesture such as truly becomes a sovereign.

7. The wealth which others so much desire, as gold, silver, or precious gems, he regards to be, as they really are, in themselves mere stones and worthless matter, of no avail to preserve or defend from evil. For what power have these things to free from disease, or repel the approach of death? And knowing as he does this truth by personal experience in the use of these things, he regards the splendid attire of his subjects with calm indifference, and smiles at the childishness of those to whom they prove attractive. Lastly, he abstains from all excess in food and wine, and leaves superfluous dainties to gluttons, judging that such indulgences, however suitable to others, are not so to him, and deeply convinced of their pernicious tendency, and their effect in darkening the intellectual powers of the soul.

8. For all these reasons, our divinely taught and noble-minded emperor, aspiring to higher objects than this life affords, calls upon his heavenly Father as one who longs for his kingdom; exhibits a pious spirit in each action of his life; and finally, as a wise and good instructor, imparts to his subjects the knowledge of him who is the Sovereign Lord of all.

Chapter VI.

1. And God himself, as an earnest of future reward, assigns to him now as it were tricennial crowns composed of prosperous periods of time; and now, after the revolution of three circles of ten years, he grants permission to all mankind to celebrate this general, nay rather, this universal festival.

2. And while those on earth thus rejoice, crowned as it were with the flowers of divine knowledge, surely, we may not unduly suppose that the heavenly choirs, attracted by a natural sympathy, unite their joy with the joy of those on earth: nay, that the Supreme Sovereign himself, as a gracious father, delights in the worship of duteous children, and for this reason is pleased to honor the author and cause of their obedience through a lengthened period of time; and, far from limiting his reign to three decennial circles of years, he extends it to the remotest period, even to far distant eternity.

3. Now eternity in its whole extent is beyond the power of decline or death: its beginning and extent alike incapable of being scanned by mortal thoughts. Nor will it suffer its central point to be perceived, nor that which is termed its present duration to be grasped by the inquiring mind. Far less, then, the future, or the past: for the one is not, but is already gone; while the future has not yet arrived, and therefore is not. As regards what is termed the present time, it vanishes even as we think or speak, more swiftly than the word itself is uttered. Nor is it possible in any sense to apprehend this time as present; for we must either expect the future, or contemplate the past; the present slips from us, and is gone, even in the act of thought. Eternity, then, in its whole extent, resists and refuses subjection to mortal reason.

4. But it does not refuse to acknowledge its own Sovereign and Lord, and bears him as it were mounted on itself, rejoicing in the fair trappings which he bestows. And he himself, not binding it, as the poet imagined, with a golden chain, but as it were controlling its movements by the reins of ineffable wisdom, has adjusted its months and seasons, its times and years, and the alterations of day and night, with perfect harmony, and has thus attached to it limits and measures of various kinds. For eternity, being in its nature direct, and stretching onward into infinity, and receiving its name, eternity, as having an everlasting existence, and being similar in all its parts, or rather having no division or distance, progresses only in a line of direct extension. But God, who has distributed it by intermediate sections, and has divided it, like a far extended line, in many points, has included in it a vast number of portions; and though it is in its nature one, and resembles unity itself, he has attached to it a multiplicity of numbers, and has given it, though formless in itself, an endless variety of forms.

5. For first of all he framed in it formless matter, as a substance capable of receiving all forms. He next, by the power of the number two, imparted quality to matter, and gave beauty to that which before was void of all grace. Again, by means of the number three, he framed a body compounded of matter and form, and presenting the three dimensions of breadth, and length, and depth. Then, from the doubling of the number two, he devised the quaternion of the elements, earth, water, air, and fire, and ordained them to be everlasting sources for the supply of this universe. Again, the number four produces the number ten. For the aggregate of one, and two, and three, and four, is ten. And three multiplied with ten discovers the period of a month: and twelve successive months complete the course of the sun. Hence the revolutions of years, and changes of the seasons, which give grace, like variety of color in painting, to that eternity which before was formless and devoid of beauty, for the refreshment and delight of those whose lot it is to traverse therein the course of life.

6. For as the ground is defined by stated distances for those who run in hope of obtaining the prize; and as the road of those who travel on a distant journey is marked by resting-places and measured intervals, that the traveler's courage may not fail at the interminable prospect; even so the Sovereign of the universe, controlling eternity itself within the restraining power of his own wisdom, directs and turns its course as he judges best. The same God, I say, who thus clothes the once undefined eternity as with fair colors and blooming flowers, gladdens the day with the solar rays; and, while he overspreads the night with a covering of darkness, yet causes the glittering stars, as golden spangles, to shine therein. It is he who lights up the brilliancy of the morning star, the changing splendor of the moon, and the glorious companies of the starry host, and has arrayed the expanse of heaven, like some vast mantle, in colors of varied beauty. Again, having created the lofty and profound expanse of air, and caused the world in its length and breadth to feel its cooling influence, he decreed that the air itself should be graced with birds of every kind, and left open this vast ocean of space to be traversed by every creature, visible or invisible, whose course is through the tracts of heaven. In the midst of this atmosphere he poised the earth, as it were its center, and encompassed it with the ocean as with a beautiful azure vesture.

7. Having ordained this earth to be at once the home, the nurse, and the mother of all the creatures it contains, and watered it both with rain and water-springs, he caused it to abound in plants and flowers of every species, for the enjoyment of life. And when he had formed man in his own likeness, the noblest of earthly creatures, and dearest to himself, a creature gifted with intellect and knowledge, the child of reason and wisdom, he gave him dominion over all other animals which move and live upon the earth. For man was in truth of all earthly creatures the dearest to God: man, I say, to whom, as an indulgent Father, he has subjected the brute creation; for whom he has made the ocean navigable, and crowned the earth with a profusion of plants of every kind; to whom he has granted reasoning faculties for acquiring all science; under whose control he has placed even the creatures of the deep, and the winged inhabitants of the air; to whom he has permitted the contemplation of celestial objects, and revealed the course and changes of the sun and moon, and the periods of the planets and fixed stars. In short, to man alone of earthly beings has he given commandment to acknowledge him as his heavenly Father, and to celebrate his praises as the Supreme Sovereign of eternity itself.

8. But the unchangeable course of eternity the Creator has limited by the four seasons of the year, terminating the winter by the approach of spring, and regulating as with an equal balance that season which commences the annual period. Having thus graced the eternal course of time with the varied productions of spring, he added the summer's heat; and then granted as it were a relief of toil by the interval of autumn: and lastly, refreshing and cleansing the season by the showers of winter, he brings it, rendered sleek and glossy, like a noble steed, by these abundant rains, once more to the gates of spring.

9. As soon, then, as the Supreme Sovereign had thus connected his own eternity by these cords of wisdom with the annual circle, he committed it to the guidance of a mighty Governor, even his only begotten Word, to whom, as the Preserver of all creation, he yielded the reins of universal power. And he, receiving this inheritance as from a beneficent Father, and uniting all things both above and beneath the circumference of heaven in one harmonious whole, directs their uniform course; providing with perfect justice whatever is expedient for his rational creatures on the earth, appointing its allotted limits to human life, and granting to all alike permission to anticipate even here the commencement of a future existence. For he has taught them that beyond this present world there is a divine and blessed state of being, reserved for those who have been supported here by the hope of heavenly blessings; and that those who have lived a virtuous and godly life will remove hence to a far better habitation; while he adjudges to those who have been guilty and wicked here a place of punishment according to their crimes.

10. Again, as in the distribution of prizes at the public games, he proclaims various crowns to the victors, and invests each with the rewards of different virtues: but for our good emperor, who is clothed in the very robe of piety, he declares that a higher recompense of his toils is prepared; and, as a prelude to this recompense, permits us now to assemble at this festival, which is composed of perfect numbers, of decades thrice, and triads ten times repeated.

11. The first of these, the triad, is the offspring of the unit, while the unit is the mother of number itself, and presides over all months, and seasons, and years, and every period of time. It may, indeed, be justly termed the origin, foundation, and principle of all number, and derives its name from its abiding character. For, while every other number is diminished or increased according to the subtraction or addition of others, the unit alone continues fixed and steadfast, abstracted from all multitude and the numbers which are formed from it, and resembling that indivisible essence which is distinct from all things beside, but by virtue of participation in which the nature of all things else subsists.

12. For the unit is the originator of every number, since all multitude is made up by the composition and addition of units; nor is it possible without the unit to conceive the existence of number at all. But the unit itself is independent of multitude, apart from and superior to all number; forming, indeed, and making all, but receiving no increase from any.

13. Kindred to this is the triad; equally indivisible and perfect, the first of those sums which are formed of even and uneven numbers. For the perfect number two, receiving the addition of the unit, forms the triad, the first perfect compound number. And the triad, by explaining what equality is, first taught men justice, having itself an equal beginning, and middle, and end. And it is also an image of the mysterious, most holy, and royal Trinity, which, though itself without beginning or origin, yet contains the germs, the reasons, and causes of the existence of all created things.

14. Thus the power of the triad may justly be regarded as the first cause of all things. Again, the number ten, which contains the end of all numbers, and terminates them in itself, may truly be called a full and perfect number, as comprehending every species and every measure of numbers, proportions, concords, and harmonies. For example, the units by addition form and are terminated by the number ten; and, having this number as their parent, and as it were the limit of their course, they round this as the goal of their career.

15. Then they perform a second circuit, and again a third, and a fourth, until the tenth, and thus by ten decades they complete the hundredth number. Returning thence to the first starting point, they again proceed to the number ten, and having ten times completed the hundredth number, again they recede, and perform round the same barriers their protracted course, proceeding from themselves back to themselves again, with revolving motion.

16. For the unit is the tenth of ten, and ten units make up a decade, which is itself the limit, the settled goal and boundary of units: it is that which terminates the infinity of number; the term and end of units. Again, the triad combined with the decade, and performing a threefold circuit of tens, produces that most natural number, thirty. For as the triad is in respect to units, so is the number thirty in respect to tens.

17. It is also the constant limit to the course of that luminary which is second to the sun in brightness. For the course of the moon from one conjunction with the sun to the next, completes the period of a month; after which, receiving as it were a second birth, it recommences a new light, and other days, being adorned and honored with thirty units, three decades, and ten triads.

18. In the same manner is the universal reign of our victorious emperor distinguished by the giver of all good, and now enters on a new sphere of blessing, accomplishing, at present, this tricennalian festival, but reaching forward beyond this to far more distant intervals of time, and cherishing the hope of future blessings in the celestial kingdom; where, not a single sun, but infinite hosts of light surround the Almighty Sovereign, each surpassing the splendor of the sun, glorious and resplendent with rays derived from the everlasting source of light.

19. There the soul enjoys its existence, surrounded by fair and unfading blessings; there is a life beyond the reach of sorrow; there the enjoyment of pure and holy pleasures, and a time of unmeasured and endless duration, extending into illimitable space; not defined by intervals of days and months, the revolutions of years, or the recurrence of times and seasons, but commensurate with a life which knows no end. And this life needs not the light of the sun, nor the lustre of the moon or the starry host, since it has the great Luminary himself, even God the Word, the only begotten Son of the Almighty Sovereign.

20. Hence it is that the mystic and sacred oracles reveal him to be the Sun of righteousness, and the Light which far transcends all light. We believe that he illumines also the thrice-blessed powers of heaven with the rays of righteousness, and the brightness of wisdom, and that he receives truly pious souls, not within the sphere of heaven alone, but into his own bosom, and confirms indeed the assurances which he himself has given.

21. No mortal eye has seen, nor ear heard, nor can the mind in its vesture of flesh understand what things are prepared for those who have been here adorned with the graces of godliness; blessings which await thee too, most pious emperor, to whom alone since the world began has the Almighty Sovereign of the universe granted power to purify the course of human life: to whom also he has revealed his own symbol of salvation, whereby he overcame the power of death, and triumphed over every enemy. And this victorious trophy, the scourge of evil spirits, thou hast arrayed against the errors of idol worship, and hast obtained the victory not only over all thy impious and savage foes, but over equally barbarous adversaries, the evil spirits themselves.

Chapter VII.

1. For whereas we are composed of two distinct natures, I mean of body and spirit, of which the one is visible to all, the other invisible, against both these natures two kinds of barbarous and savage enemies, the one invisibly, the other openly, are constantly arrayed. The one oppose our bodies with bodily force: the other with incorporeal assaults besiege the naked soul itself.

2. Again, the visible barbarians, like the wild nomad tribes, no better than savage beasts, assail the nations of civilized men, ravage their country, and enslave their cities, rushing on those who inhabit them like ruthless wolves of the desert, and destroying all who fall under their power. But those unseen foes, more cruel far than barbarians, I mean the soul-destroying demons whose course is through the regions of the air, had succeeded, through the snares of vile polytheism, in enslaving the entire human race, insomuch that they no longer recognized the true God, but wandered in the mazes of atheistic error. For they procured, I know not whence, gods who never anywhere existed, and set him aside who is the only and the true God, as though he were not.

3. Accordingly the generation of bodies was esteemed by them a deity, and so the opposite principle to this, their dissolution and destruction, was also deified. The first, as the author of generative power, was honored with rites under the name of Venus: the second, as rich, and mighty in dominion over the human race, received the names of Pluto, and Death. For men in those ages, knowing no other than naturally generated life, declared the cause and origin of that life to be divine: and again, believing in no existence after death, they proclaimed Death himself a universal conqueror and a mighty god. Hence, unconscious of responsibility, as destined to be annihilated by death, they lived a life unworthy of the name, in the practice of actions deserving a thousand deaths. No thought of God could enter their minds, no expectation of Divine judgment, no recollection of, no reflection on, their spiritual existence: acknowledging one dread superior, Death, and persuaded that the dissolution of their bodies by his power was final annihilation, they bestowed on Death the title of a mighty, a wealthy god, and hence the name of Pluto. Thus, then, Death became to them a god; nor only so, but whatever else they accounted precious in comparison with death, whatever contributed to the luxuries of life.

4. Hence animal pleasure became to them a god; nutrition, and its production, a god; the fruit of trees, a god; drunken riot, a god; carnal desire and pleasure, a god. Hence the mysteries of Ceres and Proserpine, the rape of the latter, and her subsequent restoration, by Pluto: hence the orgies of Bacchus, and Hercules overcome by drunkenness as by a mightier god: hence the adulterous rites of Cupid and of Venus: hence Jupiter himself infatuated with the love of women, and of Ganymede: hence the licentious legends of deities abandoned to effeminacy and pleasure.

5. Such were the weapons of superstition whereby these cruel barbarians and enemies of the Supreme God afflicted, and indeed entirely subdued, the human race; erecting everywhere the monuments of impiety, and rearing in every corner the shrines and temples of their false religion.

6. Nay, so far were the ruling powers of those times enslaved by the force of error, as to appease their gods with the blood of their own countrymen and kindred; to whet their swords against those who stood forward to defend the truth; to maintain a ruthless war and raise unholy hands, not against foreign or barbarian foes, but against men bound to them by the ties of family and affection, against brethren, and kinsmen, and dearest friends, who had resolved, in the practice of virtue and true piety, to honor and worship God.

7. Such was the spirit of madness with which these princes sacrificed to their demon deities men consecrated to the service of the King of kings. On the other hand their victims, as noble martyrs in the cause of true godliness, resolved to welcome a glorious death in preference to life itself, and utterly despised these cruelties. Strengthened, as soldiers of God, with patient fortitude, they mocked at death in all its forms; at fire, and sword, and the torment of crucifixion; at exposure to savage beasts, and drowning in the depths of the sea; at the cutting off and searing of limbs, the digging out of eyes, the mutilation of the whole body; lastly, at famine, the labor of the mines, and captivity: nay, all these sufferings they counted better than any earthly good or pleasure, for the love they bore their heavenly King. In like manner women also evinced a spirit of constancy and courage not inferior to that of men.

8. Some endured the same conflicts with them, and obtained a like reward of their virtue: others, forcibly carried off to be the victims of violence and pollution, welcomed death rather than dishonor; while many, very many more, endured not even to hear the same threats wherewith they were assailed by the provincial governors, but boldly sustained every variety of torture, and sentence of death in every form. Thus did these valiant soldiers of the Almighty Sovereign maintain the conflict with steadfast fortitude of soul against the hostile forces of polytheism: and thus did these enemies of God and adversaries of man's salvation, more cruel far than the ferocious savage, delight in libations of human blood: thus did their ministers drain as it were the cup of unrighteous slaughter in honor of the demons whom they served, and prepare for them this dread and impious banquet, to the ruin of the human race.

9. In these sad circumstances, what course should the God and King of these afflicted ones pursue? Could he be careless of the safety of his dearest friends or abandon his servants in this great extremity? Surely none could deem him a wary pilot, who, without an effort to save his fellow-mariners should suffer his vessel to sink with all her crew: surely no general could be found so reckless as to yield his own allies, without resistance, to the mercy of the foe: nor can a faithful shepherd regard with unconcern the straying of a single sheep from his flock, but will rather leave the rest in safety, and dare all things for the wanderer's sake, even, if need be, to contend with savage beasts.

10. The zeal, however, of the great Sovereign of all was for no unconscious sheep: his care was exercised for his own faithful host, for those who sustained the battle for his sake: whose conflicts in the cause of godliness he himself approved, and honored those who had returned to his presence with the prize of victory which he only can bestow, uniting them to the angelic choirs. Others he still preserved on earth, to communicate the living seeds of piety to future generations; to be at once eye-witnesses of his vengeance on the ungodly, and narrators of the events.

11. After this he outstretched his arm in judgment on the adversaries, and utterly destroyed them with the stroke of Divine wrath, compelling them, how reluctant soever to confess with their own lips and recant their wickedness, but raising from the ground and exalting gloriously those who had long been oppressed and disclaimed by all.

12. Such were the dealings of the Supreme Sovereign, who ordained an invincible champion to be the minister of his heaven-sent vengeance (for our emperor's surpassing piety delights in the title of Servant of God), and him he has proved victorious over all that opposed him, having raised him up, an individual against many foes. For they were indeed numberless, being the friends of many evil spirits (though in reality they were nothing, and hence are now no more); but our emperor is one, appointed by, and the representative of, the one Almighty Sovereign. And they, in the very spirit of impiety, destroyed the righteous with cruel slaughter: but he, in imitation of his Saviour, and knowing only how to save men's lives, has spared and instructed in godliness the impious themselves.

13. And so, as truly worthy the name of Victor, he has subdued the twofold race of barbarians; soothing the savage tribes of men by prudent embassies, compelling them to know and acknowledge their superiors, and reclaiming them from a lawless and brutal life to the governance of reason and humanity; at the same time that he proved by the facts themselves that the fierce and ruthless race of unseen spirits had long ago been vanquished by a higher power. For he who is the preserver of the universe had punished these invisible spirits by an invisible judgment: and our emperor, as the delegate of the Supreme Sovereign, has followed up the victory, bearing away the spoils of those who have long since died and mouldered into dust, and distributing the plunder with lavish hand among the soldiers of his victorious Lord.

Chapter VIII.

1. For as soon as he understood that the ignorant multitudes were inspired with a vain and childish dread of these bugbears of error, wrought in gold and silver, he judged it right to remove these also, like stumbling-stones thrown in the path of men walking in the dark, and henceforward to open a royal road, plain and unobstructed, to all.

2. Having formed this resolution, he considered that no soldiers or military force of any sort was needed for the repression of the evil: a few of his own friends sufficed for this service, and these he sent by a simple expression of his will to visit each several province.

3. Accordingly, sustained by confidence in the emperor's piety and their own personal devotion to God, they passed through the midst of numberless tribes and nations, abolishing this ancient system of error in every city and country. They ordered the priests themselves, in the midst of general laughter and scorn, to bring their gods from their dark recesses to the light of day. They then stripped them of their ornaments, and exhibited to the gaze of all the unsightly reality which had been hidden beneath a painted exterior: and lastly, whatever part of the material appeared to be of value they scraped off and melted in the fire to prove its worth, after which they secured and set apart whatever they judged needful for their purposes, leaving to the superstitious worshipers what was altogether useless, as a memorial of their shame.

4. Meanwhile our admirable prince was himself engaged in a work similar to that we have described. For at the same time that these costly images of the dead were stripped, as we have said, of their precious materials, he also attacked those composed of brass; causing those to be dragged from their places with ropes, and, as it were, carried away captive, whom the dotage of mythology had esteemed as gods. The next care of our august emperor was to kindle, as it were, a brilliant torch, by the light of which he directed his imperial gaze around, to see if any hidden vestiges of error might yet exist.

5. And as the keen-sighted eagle in its heavenward flight is able to descry from its lofty height the most distant objects on the earth: so did he, whilst residing in the imperial palace of his own fair city, discover, as from a watch-tower, a hidden and fatal snare of souls in the province of Phoenicia. This was a grove and temple, not situated in the midst of any city, or in any public place, as for splendor of effect is generally the case, but apart from the beaten and frequented road, on part of the summit of Mount Lebanon, and dedicated to the foul demon known by the name of Venus.

6. It was a school of wickedness for all the abandoned votaries of impurity and such as destroyed their bodies with effeminacy. Here men undeserving the name forgot the dignity of their sex, and propitiated the demon by their effeminate conduct: here too unlawful commerce of women, and adulterous intercourse, with other horrible and infamous practices, were perpetrated in this temple as in a place beyond the scope and restraint of law.

Meantime these evils remained unchecked by the presence of any observer, since no one of fair character ventured to visit such scenes.

7. These proceedings, however, could not escape the vigilance of our august emperor, who, having himself inspected them with characteristic forethought, and judging that such a temple was unfit for the light of heaven, gave orders that the building with its offerings should be utterly destroyed. Accordingly, in obedience to the imperial edict, these engines of an impure superstition were immediately abolished, and the hand of military force was made instrumental in purging the place. And now those who had heretofore lived without restraint, learned, through the imperial threat of punishment, to practice self-control.

8. Thus did our emperor tear the mask from this system of delusive wickedness, and expose it to the public gaze, at the same time proclaiming openly his Saviour's name to all. No advocate appeared; neither god nor demon, prophet nor diviner, could lend his aid to the detected authors of the imposture. For the souls of men were no longer enveloped in thick darkness: but enlightened by the rays of true godliness, they deplored the ignorance and pitied the blindness of their forefathers, rejoicing at the same time in their own deliverance from such fatal error.

9. Thus speedily, according to the counsel of the mighty God, and through our emperor's agency, was every enemy, whether visible or unseen, utterly removed: and henceforward peace, the happy nurse of youth, extended her reign throughout the world. Wars were no more, for the gods were not: no more did warfare in country or town, no more did the effusion of human blood, distress mankind, as heretofore, when demon-worship and the madness of idolatry prevailed.

Chapter IX.

1. And now we may well compare the present with former things, and review these happy changes in contrast with the evils that are past, and mark the elaborate care with which in ancient times porches and sacred precincts, groves and temples, were prepared in every city for these false deities, and how their shrines were enriched with abundant offerings.

2. The sovereign rulers of those days had indeed a high regard for the worship of the gods. The nations also and people subject to their power honored them with images both in the country and in every city, nay, even in their houses and secret chambers, according to the religious practice of their fathers. The fruit, however, of this devotion, far different from the peaceful concord which now meets our view, appeared in war, in battles, and seditions, which harassed them throughout their lives, and deluged their countries with blood and civil slaughter.

3. Again, the objects of their worship could hold out to these sovereigns with artful flattery the promise of prophecies, and oracles, and the knowledge of futurity: yet could they not predict their own destruction, nor forewarn themselves of the coming ruin: and surely this was the greatest and most convincing proof of their imposture.

4. Not one of those whose words once were heard with awe and wonder, had announced the glorious advent of the Saviour of mankind, or that new revelation of divine knowledge which he came to give. Not Pythius himself, nor any of those mighty gods, could apprehend the prospect of their approaching desolation; nor could their oracles point at him who was to be their conqueror and destroyer.

5. What prophet or diviner could foretell that their rites would vanish at the presence of a new Deity in the world, and that the knowledge and worship of the Almighty Sovereign should be freely given to all mankind? Which of them foreknew the august and pious reign of our victorious emperor, or his triumphant conquests everywhere over the false demons, or the overthrow of their high places?

6. Which of the heroes has announced the melting down and conversion of the lifeless statues from their useless forms to the necessary uses of men? Which of the gods have yet had power to speak of their own images thus melted and contemptuously reduced to fragments?

7. Where were the protecting powers, that they should not interpose to save their sacred memorials, thus destroyed by man? Where, I ask, are those who once maintained the strife of war, yet now behold their conquerors abiding securely in the profoundest peace? And where are they who upheld themselves in a blind and foolish confidence, and trusted in these vanities as gods; but who, in the very height of their superstitious error, and while maintaining an implacable war with the champions of the truth, perished by a fate proportioned to their crimes?

8. Where is the giant race whose arms were turned against heaven itself; the hissings of those serpents whose tongues were pointed with impious words against the Almighty King? These adversaries of the Lord of all, confident in the aid of a multitude of gods, advanced to the attack with a powerful array of military force, preceded by certain images of the dead, and lifeless statues, as their defense. On the other side our emperor, secure in the armor of godliness, opposed to the numbers of the enemy the salutary and life-giving Sign, as at the same time a terror to the foe, and a protection against every harm; and returned victorious at once over the enemy and the demons whom they served. And then, with thanksgiving and praise, the tokens of a grateful spirit, to the Author of his victory, he proclaimed this triumphant Sign, by monuments as well as words, to all mankind, erecting it as a mighty trophy against every enemy in the midst of the imperial city, and expressly enjoining on all to acknowledge this imperishable symbol of salvation as the safeguard of the power of Rome and of the empire of the world.

9. Such were the instructions which he gave to his subjects generally; but especially to his soldiers, whom he admonished to repose their confidence, not in their weapons, or armor, or bodily strength, but to acknowledge the Supreme God as the giver of every good, and of victory itself.

10. Thus did the emperor himself, strange and incredible as the fact may seem, become the instructor of his army in their religious exercises, and teach them to offer pious prayers in accordance with the divine ordinances, uplifting their hands towards 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. He commanded too, that one day should be regarded as a special occasion for religious worship; I mean that which is truly the first and chief of all, the day of our Lord and Saviour; that day the name of which is connected with light, and life, and immortality, and every good.

11. Prescribing the same pious conduct to himself, he honored his Saviour in the chambers of his palace, performing his devotions according to the Divine commands, and storing his mind with instruction through the hearing of the sacred word. The entire care of his household was intrusted to ministers devoted to the service of God, and distinguished by gravity of life and every other virtue; while his trusty body-guards, strong in affection and fidelity to his person, found in their emperor an instructor in the practice of a godly life.

12. Again, the honor with which he regards the victorious Sign is founded on his actual experience of its divine efficacy. Before this the hosts of his enemies have disappeared: by this the powers of the unseen spirits have been turned to flight: through this the proud boastings of God's adversaries have come to nought, and the tongues of the profane and blasphemous been put to silence. By this Sign the Barbarian tribes were vanquished: through this the rites of superstitious fraud received a just rebuke: by this our emperor, discharging as it were a sacred debt, has performed the crowning good of all, by erecting triumphant memorials of its value in all parts of the world, raising temples and churches on a scale of royal costliness, and commanding all to unite in constructing the sacred houses of prayer.

13. Accordingly these signal proofs of our emperor's magnificence forthwith appeared in the provinces and cities of the empire, and soon shone conspicuously in every country; convincing memorials of the rebuke and overthrow of those impious tyrants who but a little while before had madly dared to fight against God, and, raging like savage dogs, had vented on unconscious buildings that fury which they were unable to level against him; had thrown to the ground and upturned the very foundations of the houses of prayer, causing them to present the appearance of a city captured and abandoned to the enemy. Such was the exhibition of that wicked spirit whereby they sought as it were to assail God himself, but soon experienced the result of their own madness and folly. But a little time elapsed, when a single blast of the storm of Heaven's displeasure swept them utterly away, leaving neither kindred, nor offspring, nor memorial of their existence among men: for all, numerous as they were, disappeared as in a moment beneath the stroke of Divine vengeance.

14. Such, then, was the fate which awaited these furious adversaries of God: but he who, armed with the salutary Trophy, had alone opposed them (nay rather, not alone, but aided by the presence and the power of him who is the only Sovereign), has replaced the ruined edifices on a greater scale, and made the second far superior to the first. For example, besides erecting various churches to the honor of God in the city which bears his name, and adorning the Bithynian capital with another on the greatest and most splendid scale, he has distinguished the principal cities of the other provinces by structures of a similar kind.

15. Above all, he has selected two places in the eastern division of the empire, the one in Palestine (since from thence the life-giving stream has flowed as from a fountain for the blessing of all nations), the other in that metropolis of the East which derives its name from that of Antiochus; in which, as the head of that portion of the empire, he has consecrated to the service of God a church of unparalleled size and beauty. The entire building is encompassed by an enclosure of great extent, within which the church itself rises to a vast elevation, of an octagonal form, surrounded by many chambers and courts on every side, and decorated with ornaments of the richest kind.

16. Such was his work here. Again, in the province of Palestine, in that city which was once the seat of Hebrew sovereignty, on the very site of the Lord's sepulchre, he has raised a church of noble dimensions, and adorned a temple sacred to the salutary Cross with rich and lavish magnificence, honoring that everlasting monument, and the trophies of the Saviour's victory over the power of death, with a splendor which no language can describe.

17. In the same country he discovered three places venerable as the localities of three sacred caves: and these also he adorned with costly structures, paying a fitting tribute of reverence to the scene of the first manifestation of the Saviour's presence; while at the second cavern he hallowed the remembrance of his final ascension from the mountain top; and celebrated his mighty conflict, and the victory which crowned it, at the third. All these places our emperor thus adorned in the hope of proclaiming the symbol of redemption to all mankind;

18. that Cross which has indeed repaid his pious zeal; through which his house and throne alike have prospered, his reign has been confirmed for a lengthened series of years, and the rewards of virtue bestowed on his noble sons, his kindred, and their descendants.

19. And surely it is a mighty evidence of the power of that God whom he serves, that he has held the balances of justice with an equal hand, and has apportioned to each party their due reward. With regard to the destroyers of the houses of prayer, the penalty of their impious conduct followed hard upon them: forthwith were they swept away, and left neither race, nor house, nor family behind. On the other hand, he whose pious devotion to his Lord is conspicuous in his every act, who raises royal temples to his honor, and proclaims his name to his subjects by sacred offerings throughout the world, he, I say, has deservedly experienced him to be the preserver and defender of his imperial house and race. Thus clearly have the dealings of God been manifested, and this through the sacred efficacy of the salutary Sign.

Chapter X.

1. Much might indeed be said of this salutary Sign, by those who are skilled in the mysteries of our Divine religion. For it is in very truth the symbol of salvation, wondrous to speak of, more wondrous still to conceive; the appearance of which on earth has thrown the fictions of all false religion from the beginning into the deepest shade, has buried superstitious error in darkness and oblivion, and has revealed to all that spiritual light which enlightens the souls of men, even the knowledge of the only true God.

2. Hence the universal change for the better, which leads men to spurn their lifeless idols, to trample under foot the lawless rites of their demon deities, and laugh to scorn the time-honored follies of their fathers. Hence, too, the establishment in every place of those schools of sacred learning, wherein men are taught the precepts of saving truth, and dread no more those objects of creation which are seen by the natural eye, nor direct a gaze of wonder at the sun, the moon, or stars; but acknowledge him who is above all these, that invisible Being who is the Creator of them all, and learn to worship him alone.

3. Such are the blessings resulting to mankind from this great and wondrous Sign, by virtue of which the evils which once existed are now no more, and virtues heretofore unknown shine everywhere resplendent with the light of true godliness.

4. Discourses, and precepts, and exhortations to a virtuous and holy life, are proclaimed in the ears of all nations. Nay, the emperor himself proclaims them: and it is indeed a marvel that this mighty prince, raising his voice in the hearing of all the world, like an interpreter of the Almighty Sovereign's will, invites his subjects in every country to the knowledge of the true God.

5. No more, as in former times, is the babbling of impious men heard in the imperial palace; but priests and pious worshipers of God together celebrate his majesty with royal hymns of praise. The name of the one Supreme Ruler of the universe is proclaimed to all: the gospel of glad tidings connects the human race with its Almighty King, declaring the grace and love of the heavenly Father to his children on the earth.

6. His praise is everywhere sung in triumphant strains: the voice of mortal man is blended with the harmony of the angelic choirs in heaven; and the reasoning soul employs the body which invests it as an instrument for sounding forth a fitting tribute of praise and adoration to his name. The nations of the East and the West are instructed at the same moment in his precepts: the people of the Northern and Southern regions unite with one accord, under the influence of the same principles and laws, in the pursuit of a godly life, in praising the one Supreme God, in acknowledging his only begotten Son their Saviour as the source of every blessing, and our emperor as the one ruler on the earth, together with his pious sons.

7. He himself, as a skillful pilot, sits on high at the helm of state, and directs the vessel with unerring course, conducting his people as it were with favoring breeze to a secure and tranquil haven. Meanwhile God himself, the great Sovereign, extends the right hand of his power from above for his protection, giving him victory over every foe, and establishing his empire by a lengthened period of years: and he will bestow on him yet higher blessings, and confirm in every deed the truth of his own promises. But on these we may not at present dwell; but must await the change to a better world: for it is not given to mortal eyes or ears of flesh, fully to apprehend the things of God.

Chapter XI.

1. And now, victorious and mighty Constantine, in this discourse, whose noble argument is the glory of the Almighty King, let me lay before thee some of the mysteries of his sacred truth: not as presuming to instruct thee, who art thyself taught of God; nor to disclose to thee those secret wonders which he himself, not through the agency of man, but through our common Saviour, and the frequent light of his Divine presence has long since revealed and unfolded to thy view: but in the hope of leading the unlearned to the light, and displaying before those who know them not the causes and motives of thy pious deeds.

2. True it is that thy noble efforts for the daily worship and honor of the Supreme God throughout the habitable world, are the theme of universal praise. But those records of gratitude to thy Saviour and Preserver which thou hast dedicated in our own province of Palestine, and in that city from which as from a fountain-head the Saviour Word has issued forth to all mankind; and again, the hallowed edifices and consecrated temples which thou hast raised as trophies of his victory over death; and those lofty and noble structures, imperial monuments of an imperial spirit, which thou hast erected in honor of the everlasting memory of the Saviour's tomb; the cause, I say, of these things is not equally obvious to all.

3. Those, indeed, who are enlightened in heavenly knowledge by the power of the Divine Spirit, well understand the cause, and justly admire and bless thee for that counsel and resolution which Heaven itself inspired. On the other hand the ignorant and spiritually blind regard these designs with open mockery and scorn, and deem it a strange and unworthy thing indeed that so mighty a prince should waste his zeal on the graves and monuments of the dead.

4. "Were it not better," such a one might say, "to cherish those rites which are hallowed by ancient usage; to seek the favor of those gods and heroes whose worship is observed in every province; instead of rejecting and disclaiming them, because subject to the calamities incident to man? Surely they may claim equal honors with him who himself has suffered: or, if they are to be rejected, as not exempt from the sorrows of humanity, the same award would justly be pronounced respecting him." Thus, with important and contracted brow, might he give utterance in pompous language to his self-imagined wisdom.

5. Filled with compassion for this ignorance, the gracious Word of our most beneficent Father freely invites, not such a one alone, but all who are in the path of error, to receive instruction in Divine knowledge; and has ordained the means of such instruction throughout the world, in every country and village, in cultivated and desert lands alike, and in every city: and, as a gracious Saviour and Physician of the soul, calls on the Greek and the Barbarian, the wise and the unlearned, the rich and the poor, the servant and his master, the subject and his lord, the ungodly, the profane, the ignorant, the evil-doer, the blasphemer, alike to draw near, and hasten to receive his heavenly cure. And thus in time past had he clearly announced to all the pardon of former transgressions, saying, "Come unto me, all ye that labor and are heavy laden, and I will give you rest." And again, "I am not come to call the righteous, but sinners, to repentance." And he adds the reason, saying, "For they that are whole need not a physician, but they that are sick." And again, "I desire not the death of a sinner, but rather that he should repent."

6. Hence it is only for those who are themselves instructed in Divine things and understand the motives of that zeal of which these works are the result, to appreciate the more than human impulse by which our emperor was guided, to admire his piety toward God, and to believe his care for the memorial of our Saviour's resurrection to be a desire imparted from above, and truly inspired by that Sovereign, to be whose faithful servant and minister for good is his proudest boast.

7. In full persuasion, then, of thy approval, most mighty emperor, I desire at this present time to proclaim to all the reasons and motives of thy pious works. I desire to stand as the interpreter of thy designs, to explain the counsels of a soul devoted to the love of God. I propose to teach all men, what all should know who care to understand the principles on which our Saviour God employs his power, the reasons for which he who was the pre-existent Controller of all things at length descended to us from heaven: the reasons for which he assumed our nature, and submitted even to the power of death. I shall declare the causes of that immortal life which followed, and of his resurrection from the dead. Once more, I shall adduce convincing proofs and arguments, for the sake of those who yet need such testimony:

8. and now let me commence my appointed task.

Those who transfer the worship due to that God who formed and rules the world to the works of his hand; who hold the sun and moon, or other parts of this material system, nay, the elements themselves, earth, water, air, and fire, in equal honor with the Creator of them all; who give the name of gods to things which never would have had existence, or even name, except as obedient to that Word of God who made the world: such persons in my judgment resemble those who overlook the master hand which gives its magnificence to a royal palace; and, while lost in wonder at its roofs and walls, the paintings of varied beauty and coloring which adorn them, and its gilded ceilings and sculptures, ascribe to them the praise of that skill which belongs to the artist whose work they are: whereas they should assign the cause of their wonder, not to these visible objects, but to the architect himself, and confess that the proofs of skill are indeed manifest, but that he alone is the possessor of that skill who has made them what they are.

9. Again, well might we liken those to children, who should admire the seven-stringed lyre, and disregard him who invented or has power to use it: or those who forget the valiant warrior, and adorn his spear and shield with the chaplet of victory: or, lastly, those who hold the squares and streets, the public buildings, temples, and gymnasia of a great and royal city in equal honor with its founder; forgetting that their admiration is due, not to lifeless stones, but to him whose wisdom planned and executed these mighty works.

10. Not less absurd is it for those who regard this universe with the natural eye to ascribe its origin to the sun, or moon, or any other heavenly body. Rather let them confess that these are themselves the works of a higher wisdom, remember the Maker and Framer of them all, and render to him the praise and honor above all created objects. Nay rather, inspired by the sight of these very objects, let them address themselves with full purpose of heart to glorify and worship him who is now invisible to mortal eye, but perceived by the clear and unclouded vision of the soul, the supremely sovereign Word of God. To take the instance of the human body: no one has yet conferred the attribute of wisdom on the eyes, or head, the hands, or feet, or other members, far less on the outward clothing, of a wise and learned man: no one terms the philosopher's household furniture and utensils, wise: but every rational person admires that invisible and secret power, the mind of the man himself.

11. How much more, then, is our admiration due, not to the visible mechanism of the universe, material as it is, and formed of the selfsame elements; but to that invisible Word who has moulded and arranged it all, who is the only-begotten Son of God, and whom the Maker of all things, who far transcends all being, has begotten of himself, and appointed Lord and Governor of this universe?

12. For since it was impossible that perishable bodies, or the rational spirits which he had created, should approach the Supreme God, by reason of their immeasurable distance from his perfections, for he is unbegotten, above and beyond all creation, ineffable, inaccessible, unapproachable, dwelling, as his holy word assures us, in the light which none can enter; but they were created from nothing, and are infinitely far removed from his unbegotten Essence; well has the all-gracious and Almighty God interposed as it were an intermediate Power between himself and them, even the Divine omnipotence of his only-begotten Word. And this Power, which is in perfect nearness and intimacy of union, with the Father which abides in him, and shares his secret counsels, has yet condescended, in fullness of grace, as it were to conform itself to those who are so far removed from the supreme majesty of God. How else, consistently with his own holiness could he who is far above and beyond all things unite himself to corruptible and corporeal matter? Accordingly the Divine Word, thus connecting himself with this universe, and receiving into his hands the reins, as it were, of the world, turns and directs it as a skillful charioteer according to his own will and pleasure.

13. The proof of these assertions is evident. For supposing that those component parts of the world which we call elements, as earth, water, air, and fire, the nature of which is manifestly without intelligence, are self-existent; and if they have one common essence, which they who are skilled in natural science call the great receptacle, mother, and nurse of all things; and if this itself be utterly devoid of shape and figure, of soul and reason; whence shall we say it has obtained its present form and beauty? To what shall we ascribe the distinction of the elements, or the union of things contrary in their very nature? Who has commanded the liquid water to sustain the heavy element of earth? Who has turned back the waters from their downward course, and carried them aloft in clouds? Who has bound the force of fire, and caused it to lie latent in wood, and to combine with substances most contrary to itself? Who has mingled the cold air with heat, and thus reconciled the enmity of opposing principles? Who has devised the continuous succession of the human race, and given it as it were an endless term of duration? Who has moulded the male and female form, adapted their mutual relations with perfect harmony, and given one common principle of production to every living creature? Who changes the character of the fluid and corruptible seed, which in itself is void of reason, and gives it its prolific power? Who is at this moment working these and ten thousand effects more wonderful than these, nay, surpassing all wonder, and with invisible influence is daily and hourly perpetuating the production of them all?

14. Surely the wonder-working and truly omnipotent Word of God may well be deemed the efficient cause of all these things: that Word who, diffusing himself through all creation, pervading height and depth with incorporeal energy, and embracing the length and breadth of the universe within his mighty grasp, has compacted and reduced to order this entire system, from whose unreasoned and formless matter he has framed for himself an instrument of perfect harmony, the nicely balanced chords and notes of which he touches with all-wise and unerring skill. He it is who governs the sun, and moon, and the other luminaries of heaven by inexplicable laws, and directs their motions for the service of the universal whole.

15. It is this Word of God who has stooped to the earth on which we live, and created the manifold species of animals, and the fair varieties of the vegetable world. It is this same Word who has penetrated the recesses of the deep, has given their being to the finny race, and produced the countless forms of life which there exist. It is he who fashions the burden of the womb, and informs it in nature's laboratory with the principle of life. By him the fluid and heavy moisture is raised on high, and then, sweetened by a purifying change, descends in measured quantities to the earth, and at stated seasons in more profuse supply.

16. Like a skillful husbandman, he fully irrigates the land, tempers the moist and dry in just proportion, diversifying the whole with brilliant flowers, with aspects of varied beauty, with pleasant fragrance, with alternating varieties of fruits, and countless gratifications for the taste of men. But why do I dare essay a hopeless task, to recount the mighty works of the Word of God, and describe an energy which surpasses mortal thought? By some, indeed, he has been termed the Nature of the universe, by others, the World-Soul, by others, Fate. Others again have declared him to be the most High God himself, strangely confounding things most widely different; bringing down to this earth, uniting to a corruptible and material body, and assigning to that supreme and unbegotten Power who is Lord of all an intermediate place between irrational animals and rational mortals on the one hand, and immortal beings on the other.

Chapter XII.

1. On the other hand, the sacred doctrine teaches that he who is the supreme Source of good, and Cause of all things, is beyond all comprehension, and therefore inexpressible by word, or speech, or name; surpassing the power, not of language only, but of thought itself. Uncircumscribed by place, or body; neither in heaven, nor in ethereal space, nor in any other part of the universe; but entirely independent of all things else, he pervades the depths of unexplored and secret wisdom. The sacred oracles teach us to acknowledge him as the only true God, apart from all corporeal essence, distinct from all subordinate ministration. Hence it is said that all things are from him, but not through him.

2. And he himself dwelling as Sovereign in secret and undiscovered regions of unapproachable light, ordains and disposes all things by the single power of his own will. At his will whatever is, exists; without that will, it cannot be. And his will is in every case for good, since he is essentially Goodness itself. But he through whom are all things, even God the Word, proceeding in an ineffable manner from the Father above, as from an everlasting and exhaustless fountain, flows onward like a river with a full and abundant stream of power for the preservation of the universal whole.

3. And now let us select an illustration from our own experience. The invisible and undiscovered mind within us, the essential nature of which no one has ever known, sits as a monarch in the seclusion of his secret chambers, and alone resolves on our course of action. From this proceeds the only-begotten word from its father's bosom, begotten in a manner and by a power inexplicable to us; and is the first messenger of its father's thoughts, declares his secret counsels, and, conveying itself to the ears of others, accomplishes his designs.

4. And thus the advantage of this faculty is enjoyed by all: yet no one has ever yet beheld that invisible and hidden mind, which is the parent of the word itself. In the same manner, or rather in a manner which far surpasses all likeness or comparison, the perfect Word of the Supreme God, as the only-begotten Son of the Father (not consisting in the power of utterance, nor comprehended in syllables and parts of speech, nor conveyed by a voice which vibrates on the air; but being himself the living and effectual Word of the most High, and subsisting personally as the Power and Wisdom of God), proceeds from his Father's Deity and kingdom. Thus, being the perfect Offspring of a perfect Father, and the common Preserver of all things, he diffuses himself with living power throughout creation, and pours from his own fullness abundant supplies of reason, wisdom, light, and every other blessing, not only on objects nearest to himself, but on those most remote, whether in earth, or sea, or any other sphere of being.

5. To all these he appoints with perfect equity their limits, places, laws, and inheritance, allotting to each their suited portion according to his sovereign will. To some he assigns the super-terrestrial regions, to others heaven itself as their habitation: others he places in ethereal space, others in air, and others still on earth. He it is who transfers mankind from hence to another sphere, impartially reviews their conduct here, and bestows a recompense according to the life and habits of each. By him provision is made for the life and food, not of rational creatures only, but also of the brute creation, for the service of men;

6. and while to the latter he grants the enjoyment of a perishable and fleeting term of existence, the former he invites to a share in the possession of immortal life. Thus universal is the agency of the Word of God: everywhere present, and pervading all things by the power of his intelligence, he looks upward to his Father, and governs this lower creation, inferior to and consequent upon himself, in accordance with his will, as the common Preserver of all things.

7. Intermediate, as it were, and attracting the created to the uncreated Essence, this Word of God exists as an unbroken bond between the two, uniting things most widely different by an inseparable tie. He is the Providence which rules the universe; the guardian and director of the whole: he is the Power and Wisdom of God the only-begotten God, the Word begotten of God himself. For "In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by him and without him was not anything made that hath been made"; as we learn from the words of the sacred writer. Through his vivifying power all nature grows and flourishes, refreshed by his continual showers, and invested with a vigor and beauty ever new.

8. Guiding the reigns of the universe, he holds its onward course in conformity to the Father's will and moves, as it were, the helm of this mighty ship. This glorious Agent, the only-begotten Son of the Supreme God, begotten by the Father as his perfect Offspring, the Father has given to this world as the highest of all goods; infusing his word, as spirit into a lifeless body, into unconscious nature; imparting light and energy to that which in itself was a rude, inanimate, and formless mass, through the Divine power. Him therefore it is ours to acknowledge and regard as everywhere present, and giving life to matter and the elements of nature: in him we see Light, even the spiritual offspring of inexpressible Light: one indeed in essence, as being the Son of one Father; but possessing in himself many and varied powers.

9. The world is indeed divided into many parts; yet let us not therefore suppose that there are many independent Agents: nor, though creation's works be manifold, let us thence assume the existence of many gods. How grievous the error of those childish and infatuated advocates of polytheistic worship, who deify the constituent parts of the universe, and divide into many that system which is only one!

10. Such conduct resembles theirs who should abstract the eyes of an individual man, and term them the man himself, and the ears, another man, and so the head: or again, by an effort of thought should separate the neck, the breast and shoulders, the feet and hands, or other members, nay, the very powers of sense, and thus pronounce an individual to be a multitude of men. Such folly must surely be rewarded with contempt by men of sense. Yet such is he who from the component parts of a single world can devise for himself a multitude of gods, or even deem that world which is the work of a Creator, and consists of many parts, to be itself a god: not knowing that the Divine Nature can in no sense be divisible into parts; since, if compounded, it must be so through the agency of another power; and that which is so compounded can never be Divine. How indeed could it be so, if composed of unequal and dissimilar, and hence of worse and better elements? Simple, indivisible, uncompounded, the Divine Nature exists at an infinite elevation above the visible constitution of this world.

11. And hence we are assured by the clear testimony of the sacred Herald, that the Word of God, who is before all things, must be the sole Preserver of all intelligent beings: while God, who is above all, and the Author of the generation of the Word, being himself the Cause of all things, is rightly called the Father of the Word, as of his only-begotten Son, himself acknowledging no superior Cause. God, therefore, himself is One, and from him proceeds the one only-begotten Word, the omnipresent Preserver of all things. And as the many-stringed lyre is composed of different chords, both sharp and flat, some slightly, others tensely strained, and others intermediate between the two extremes, yet all attuned according to the rules of harmonic art; even so this material world, compounded as it is of many elements, containing opposite and antagonist principles, as moisture and dryness, cold and heat, yet blended into one harmonious whole, may justly be termed a mighty instrument framed by the hand of God: an instrument on which the Divine Word, himself not composed of parts or opposing principles, but indivisible and uncompounded, performs with perfect skill, and produces a melody at once accordant with the will of his Father the Supreme Lord of all, and glorious to himself. Again, as there are manifold external and internal parts and members comprised in a single body, yet one invisible soul, one undivided and incorporeal mind pervades the whole; so is it in this creation, which, consisting of many parts, yet is but one: and so the One mighty, yea, Almighty Word of God, pervading all things, and diffusing himself with undeviating energy throughout this universe, is the Cause of all things that exist therein.

12. Survey the compass of this visible world. Seest thou not how the same heaven contains within itself the countless courses and companies of the stars? Again, the sun is one, and yet eclipses many, nay all other luminaries, by the surpassing glory of his rays. Even so, as the Father himself is One, his Word is also One, the perfect Son of that perfect Father. Should any one object because they are not more, as well might he complain that there are not many suns, or moons, or worlds, and a thousand things beside; like the madman, who would fain subvert the fair and perfect course of Nature herself. As in the visible, so also in the spiritual world: in the one the same sun diffuses his light throughout this material earth; in the other the One Almighty Word of God illumines all things with invisible and secret power.

13. Again, there is in man one spirit, and one faculty of reason, which yet is the active cause of numberless effects. The same mind, instructed in many things, will essay to cultivate the earth, to build and guide a ship, and construct houses: nay, the one mind and reason of man is capable of acquiring knowledge in a thousand forms: the same mind shall understand geometry and astronomy, and discourse on the rules of grammar, and rhetoric, and the healing art. Nor will it excel in science only, but in practice too: and yet no one has ever supposed the existence of many minds in one human form, nor expressed his wonder at a plurality of being in man, because he is thus capable of varied knowledge.

14. Suppose one were to find a shapeless mass of clay, to mould it with his hands, and give it the form of a living creature; the head in one figure, the hands and feet in another, the eyes and cheeks in a third, and so to fashion the ears, the mouth and nose, the breast and shoulders, according to the rules of the plastic art. The result, indeed, is a variety of figure, of parts and members in the one body; yet must we not suppose it the work of many hands, but ascribe it entirely to the skill of a single artist, and yield the tribute of our praise to him who by the energy of a single mind has framed it all. The same is true of the universe itself, which is one, though consisting of many parts: yet surely we need not suppose many creative powers, nor invent a plurality of gods. Our duty is to adore the all-wise and all-perfect agency of him who is indeed the Power and the Wisdom of God, whose undivided force and energy pervades and penetrates the universe, creating and giving life to all things, and furnishing to all, collectively and severally, those manifold supplies of which he is himself the source.

15. Even so one and the same impression of the solar rays illumines the air at once, gives light to the eyes, warmth to the touch, fertility to the earth, and growth to plants. The same luminary constitutes the course of time, governs the motions of the stars, performs the circuit of the heavens, imparts beauty to the earth, and displays the power of God to all: and all this he performs by the sole and unaided force of his own nature. In like manner fire has the property of refining gold, and fusing lead, of dissolving wax, of parching clay, and consuming wood; producing these varied effects by one and the same burning power.

16. So also the Supreme Word of God, pervading all things, everywhere existent, everywhere present in heaven and earth, governs and directs the visible and invisible creation, the sun, the heaven, and the universe itself, with an energy inexplicable in its nature, irresistible in its effects. From him, as from an everlasting fountain, the sun, the moon, and stars receive their light: and he forever rules that heaven which he has framed as the fitting emblem of his own greatness. The angelic and spiritual powers, the incorporeal and intelligent beings which exist beyond the sphere of heaven and earth, are filled by him with light and life, with wisdom and virtue, with all that is great and good, from his own peculiar treasures. Once more, with one and the same creative skill, he ceases not to furnish the elements with substance, to regulate the union and combinations, the forms and figures, and the innumerable qualities of organized bodies; preserving the varied distinctions of animal and vegetable life, of the rational and the brute creation; and supplying all things to all with equal power: thus proving himself the Author, not indeed of the seven-stringed lyre, but of that system of perfect harmony which is the workmanship of the One world-creating Word.

Chapter XIII.

1. And now let us proceed to explain the reasons for which this mighty Word of God descended to dwell with men. Our ignorant and foolish race, incapable of comprehending him who is the Lord of heaven and earth, proceeding from his Father's Deity as from the supreme fountain, ever present throughout the world, and evincing by the clearest proofs his providential care for the interests of man; have ascribed the adorable title of Deity to the sun, and moon, the heaven and the stars of heaven. Nor did they stop here, but deified the earth itself, its products, and the various substances by which animal life is sustained, and devised images of Ceres, of Proserpine, of Bacchus, and many such as these.

2. Nay, they shrank not from giving the name of gods to the very conceptions of their own minds, and the speech by which those conceptions are expressed; calling the mind itself Minerva, and language Mercury, and affixing the names of Mnemosyne and the Muses to those faculties by means of which science is acquired. Nor was even this enough: advancing still more rapidly in the career of impiety and folly, they deified their own evil passions, which it behooved them to regard with aversion, or restrain by the principles of self-control. Their very lust and passion and impure disease of soul, the members of the body which tempt to obscenity, and even the very uncontrol in shameful pleasure, they described under the titles of Cupid, Priapus, Venus, and other kindred terms.

3. Nor did they stop even here. Degrading their thoughts of God to this corporeal and mortal life, they deified their fellow-men, conferring the names of gods and heroes on those who had experienced the common lot of all, and vainly imagining that the Divine and imperishable Essence could frequent the tombs and monuments of the dead. Nay, more than this: they paid divine honors to animals of various species, and to the most noxious reptiles: they felled trees, and excavated rocks; they provided themselves with brass, and iron, and other metals, of which they fashioned resemblances of the male and female human form, of beasts, and creeping things; and these they made the objects of their worship.

4. Nor did this suffice. To the evil spirits themselves which lurked within their statues, or lay concealed in secret and dark recesses, eager to drink their libations, and inhale the odor of their sacrifices, they ascribed the same divine honors. Once more, they endeavored to secure the familiar aid of these spirits, and the unseen powers which move through the tracts of air, by charms of forbidden magic, and the compulsion of unhallowed songs and incantations. Again, different nations have adopted different persons as objects of their worship. The Greeks have rendered to Bacchus, Hercules, Æsculapius, Apollo, and others who were mortal men, the titles of gods and heroes. The Egyptians have deified Horus and Isis, Osiris, and other mortals such as these. And thus they who boast of the wondrous skill whereby they have discovered geometry, astronomy, and the science of number, know not, wise as they are in their own conceit, nor understand how to estimate the measure of the power of God, or calculate his exceeding greatness above the nature of irrational and mortal beings.

5. Hence they shrank not from applying the name of gods to the most hideous of the brute creation, to venomous reptiles and savage beasts. The Phoenicians deified Melcatharus, Usorus, and others; mere mortals, and with little claim to honor: the Arabians, Dusaris and Obodas: the Getæ, Zamolxis: the Cicilians, Mopsus: and the Thebans, Amphiaraus: in short, each nation has adopted its own peculiar deities, differing in no respect from their fellow-mortals, being simply and truly men. Again, the Egyptians with one consent, the Phoenicians, the Greeks, nay, every nation beneath the sun, have united in worshiping the very parts and elements of the world, and even the produce of the ground itself. And, which is most surprising, though acknowledging the adulterous, unnatural, and licentious crimes of their deities, they have not only filled every city, and village, and district with temples, shrines, and statues in their honor, but have followed their evil example to the ruin of their own souls.

6. We hear of gods and the sons of gods described by them as heroes and good genii, titles entirely opposed to truth, honors utterly at variance with the qualifies they are intended to exalt. It is as if one who desired to point out the sun and the luminaries of heaven, instead of directing his gaze thitherward, should grope with his hands on the ground, and search for the celestial powers in the mud and mire. Even so mankind, deceived by their own folly and the craft of evil spirits, have believed that the Divine and spiritual Essence which is far above heaven and earth could be compatible with the birth, the affections, and death, of mortal bodies here below. To such a pitch of madness did they proceed, as to sacrifice the dearest objects of their affection to their gods, regardless of all natural ties, and urged by frenzied feeling to slay their only and best beloved children.

7. For what can be a greater proof of madness, than to offer human sacrifice, to pollute every city, and even their own houses, with kindred blood? Do not the Greeks themselves attest this, and is not all history filled with records of the same impiety? The Phoenicians devoted their best beloved and only children as an annual sacrifice to Saturn. The Rhodians, on the sixth day of the month Metageitnion, offered human victims to the same god. At Salamis, a man was pursued in the temple of Minerva Agraulis and Diomede, compelled to run thrice round the altar, afterwards pierced with a lance by the priest, and consumed as a burnt offering on the blazing pile. In Egypt, human sacrifice was most abundant. At Heliopolis three victims were daily offered to Juno, for whom king Amoses, impressed with the atrocity of the practice, commanded the substitution of an equal number of waxen figures. In Chios, and again in Tenedos, a man was slain and offered up to Omadian Bacchus. At Sparta they immolated human beings to Mars. In Crete they did likewise, offering human sacrifices to Saturn. In Laodicea of Syria a virgin was yearly slain in honor of Minerva, for whom a hart is now the substitute. The Libyans and Carthaginians appeased their gods with human victims. The Dumateni of Arabia buried a boy annually beneath the altar. History informs us that the Greeks without exception, the Thracians also, and Scythians, were accustomed to human sacrifice before they marched forth to battle. The Athenians record the immolation of the virgin children of Leus, and the daughter of Erechtheus. Who knows not that at this day a human victim is offered in Rome itself at the festival of Jupiter Latiaris?

8. And these facts are confirmed by the testimony of the most approved philosophers. Diodorus, the epitomizer of libraries, affirms that two hundred of the noblest youths were sacrificed to Saturn by the Libyan people, and that three hundred more were voluntarily offered by their own parents. Dionysius, the compiler of Roman history, expressly says that Jupiter and Apollo demanded human sacrifices of the so-called Aborigines, in Italy. He relates that on this demand they offered a proportion of all their produce to the gods; but that, because of their refusal to slay human victims, they became involved in manifold calamities, from which they could obtain no release until they had decimated themselves, a sacrifice of life which proved the desolation of their country. Such and so great were the evils which of old afflicted the whole human race.

9. Nor was this the full extent of their misery: they groaned beneath the pressure of other evils equally numerous and irremediable. All nations, whether civilized or barbarous, throughout the world, as if actuated by a demoniac frenzy, were infected with sedition as with some fierce and terrible disease: insomuch that the human family was irreconcilably divided against itself; the great system of society was distracted and torn asunder; and in every corner of the earth men stood opposed to each other, and strove with fierce contention on questions of law and government.

10. Nay, more than this: with passions aroused to fury, they engaged in mutual conflicts, so frequent that their lives were passed as it were in uninterrupted warfare. None could undertake a journey except as prepared to encounter an enemy; in the very country and villages the rustics girded on the sword, provided themselves with armor rather than with the implements of rural labor, and deemed it noble exploit to plunder and enslave any who belonged to a neighboring state.

11. Nay, more than this: from the fables they had themselves devised respecting their own deities, they deduced occasions for a vile and abandoned life, and wrought the ruin of body and soul by licentiousness of every kind. Not content with this, they even overstepped the bounds which nature had defined, and together committed incredible and nameless crimes, "men with men (in the words of the sacred writer) working un-seemliness, and receiving in themselves that recompense of their error which was due."

12. Nor did they stop even here; but perverted their natural thoughts of God, and denied that the course of this world was directed by his providential care, ascribing the existence and constitution of all things to the blind operation of chance, or the necessity of fate.

13. Once more: believing that soul and body were alike dissolved by death, they led a brutish life, unworthy of the name: careless of the nature or existence of the soul, they dreaded not the tribunal of Divine justice, expected no reward of virtue, nor thought of chastisement as the penalty of an evil life.

14. Hence it was that whole nations, a prey to wickedness in all its forms, were wasted by the effects of their own brutality: some living in the practice of most vile and lawless incest with mothers, others with sisters, and others again corrupting their own daughters. Some were found who slew their confiding guests; others who fed on human flesh; some strangled, and then feasted on, their aged men; others threw them alive to dogs. The time would fail me were I to attempt to describe the multifarious symptoms of the inveterate malady which had asserted its dominion over the whole human race.

15. Such, and numberless others like these, were the prevailing evils, on account of which the gracious Word of God, full of compassion for his human flock, had long since, by the ministry of his prophets, and earlier still, as well as later, by that of men distinguished by pious devotion to God, invited those thus desperately afflicted to their own cure; and had, by means of laws, exhortations, and doctrines of every kind, proclaimed to man the principles and elements of true godliness. But when for mankind, distracted and torn as I have said, not indeed by wolves and savage beasts, but by ruthless and soul-destroying spirits of evil, human power no longer sufficed, but a help was needed superior to that of man; then it was that the Word of God, obedient to his all-gracious Father's will, at length himself appeared, and most willingly made his abode amongst us.

16. The causes of his advent I have already described, induced by which he condescended to the society of man; not in his wonted form and manner, for he is incorporeal, and present everywhere throughout the world, proving by his agency both in heaven and earth the greatness of his almighty power, but in a character new and hitherto unknown. Assuming a mortal body, he deigned to associate and converse with men; desiring, through the medium of their own likeness, to save our mortal race.

Chapter XIV.

1. And now let us explain the cause for which the incorporeal Word of God assumed this mortal body as a medium of intercourse with man. How, indeed, else than in human form could that Divine and impalpable, that immaterial and invisible Essence manifest itself to those who sought for God in created and earthly objects, unable or unwilling otherwise to discern the Author and Maker of all things?

2. As a fitting means, therefore, of communication with mankind, he assumed a mortal body, as that with which they were themselves familiar; for like, it is proverbially said, loves its like. To those, then, whose affections were engaged by visible objects, who looked for gods in statues and lifeless images, who imagined the Deity to consist in material and corporeal substance, nay, who conferred on men the title of divinity, the Word of God presented himself in this form.

3. Hence he procured for himself this body as a thrice-hallowed temple, a sensible habitation of an intellectual power; a noble and most holy form, of far higher worth than any lifeless statue. The material and senseless image, fashioned by base mechanic hands, of brass or iron, of gold or ivory, wood or stone, may be a fitting abode for evil spirits: but that Divine form, wrought by the power of heavenly wisdom, was possessed of life and spiritual being; a form animated by every excellence, the dwelling-place of the Word of God, a holy temple of the holy God.

4. Thus the indwelling Word conversed with and was known to men, as kindred with themselves; yet yielded not to passions such as theirs, nor owned, as the natural soul, subjection to the body. He parted not with aught of his intrinsic greatness, nor changed his proper Deity. For as the all-pervading radiance of the sun receives no stain from contact with dead and impure bodies; much less can the incorporeal power of the Word of God be injured in its essential purity, or part with any of its greatness, from spiritual contact with a human body.

5. Thus, I say, did our common Saviour prove himself the benefactor and preserver of all, displaying his wisdom through the instrumentality of his human nature, even as a musician uses the lyre to evince his skill. The Grecian myth tells us that Orpheus had power to charm ferocious beasts, and tame their savage spirit, by striking the chords of his instrument with a master hand: and this story is celebrated by the Greeks, and generally believed, that an unconscious instrument could subdue the untamed brute, and draw the trees from their places, in obedience to its melodious power. But he who is the author of perfect harmony, the all-wise Word of God, desiring to apply every remedy to the manifold diseases of the souls of men, employed that human nature which is the workmanship of his own wisdom, as an instrument by the melodious strains of which he soothed, not indeed the brute creation, but savages endued with reason; healing each furious temper, each fierce and angry passion of the soul, both in civilized and barbarous nations, by the remedial power of his Divine doctrine. Like a physician of perfect skill, he met the diseases of their souls who sought for God in nature and in bodies, by a fitting and kindred remedy, and showed them God in human form.

6. And then, with no less care for the body than the soul, he presented before the eyes of men wonders and signs, as proofs of his Divine power, at the same time instilling into their ears of flesh the doctrines which he himself uttered with a corporeal tongue. In short, he performed all his works through the medium of that body which he had assumed for the sake of those who else were incapable of apprehending his Divine nature.

7. In all this he was the servant of his Father's will, himself remaining still the same as when with the Father; unchanged in essence, unimpaired in nature, unfettered by the trammels of mortal flesh, nor hindered by his abode in a human body from being elsewhere present.

8. Nay, at the very time of his intercourse with men, he was pervading all things, was with and in the Father, and even then was caring for all things both in heaven and earth. Nor was he precluded, as we are, from being present everywhere, or from the continued exercise of his Divine power. He gave of his own to man, but received nothing in return: he imparted of his Divine power to mortality, but derived no accession from mortality itself.

9. Hence his human birth to him brought no defilement; nor could his impassible Essence suffer at the dissolution of his mortal body. For let us suppose a lyre to receive an accidental injury, or its chord to be broken; it does not follow that the performer on it suffers: nor, if a wise man's body undergo punishment, can we fairly assert that his wisdom, or the soul within him, are maimed or burned.

10. Far less can we affirm that the inherent power of the Word sustained any detriment from his bodily passion, any more than, as in the instance we have already used, the solar rays which are shot from heaven to earth contract defilement, though in contact with mire and pollution of every kind. We may, indeed, assert that these things partake of the radiance of the light, but not that the light is contaminated, or the sun defiled, by this contact with other bodies.

11. And indeed these things are themselves not contrary to nature; but the Saviour, the incorporeal Word of God, being Life and spiritual Light itself, whatever he touches with Divine and incorporeal power must of necessity become endued with the intelligence of light and life. Thus, if he touch a body, it becomes enlightened and sanctified, is at once delivered from all disease, infirmity, and suffering, and that which before was lacking is supplied by a portion of his fullness.

12. And such was the tenor of his life on earth; now proving the sympathies of his human nature with our own, and now revealing himself as the Word of God: wondrous and mighty in his works as God; foretelling the events of the far distant future; declaring in every act, by signs, and wonders, and supernatural powers, that Word whose presence was so little known; and finally, by his Divine teaching, inviting the souls of men to prepare for those mansions which are above the heavens.

Chapter XV.

1. What now remains, but to account for those which are the crowning facts of all; I mean his death, so far and widely known, the manner of his passion, and the mighty miracle of his resurrection after death: and then to establish the truth of these events by the clearest testimonies?

2. For the reasons detailed above he used the instrumentality of a mortal body, as a figure becoming his Divine majesty, and like a mighty sovereign employed it as his interpreter in his intercourse with men, performing all things consistently with his own Divine power. Supposing, then, at the end of his sojourn among men, he had by any other means suddenly withdrawn himself from their sight, and, secretly removing that interpreter of himself, the form which he had assumed, had hastened to flee from death, and afterwards by his own act had consigned his mortal body to corruption and dissolution: doubtless in such a case he would have been deemed a mere phantom by all. Nor would he have acted in a manner worthy of himself, had he who is Life, the Word, and the Power of God, abandoned this interpreter of himself to corruption and death.

3. Nor, again, would his warfare with the spirits of evil have received its consummation by conflict with the power of death. The place of his retirement must have remained unknown; nor would his existence have been believed by those who had not seen him for themselves. No proof would have been given that he was superior to death nor would he have delivered mortality from the law of its natural infirmity. His name had never been heard throughout the world nor could he have inspired his disciples with contempt of death, or encouraged those who embraced his doctrine to hope for the enjoyment of a future life with God. Nor would he have fulfilled the assurances of his own promise, nor have accomplished the predictions of the prophets concerning himself. Nor would he have undergone the last conflict of all; for this was to be the struggle with the power of death.

4. For all these reasons, then, and inasmuch as it was necessary that the mortal body which had rendered such service to the Divine Word should meet with an end worthy its sacred occupant, the manner of his death was ordained accordingly. For since but two alternatives remained: either to consign his body entirely to corruption, and so to bring the scene of life to a dishonored close, or else to prove himself victorious over death, and render mortality immortal by the act of Divine power; the former of these alternatives would have contravened his own promise. For as it is not the property of fire to cool, nor of light to darken, no more is it compatible with life, to deprive of life, or with Divine intelligence, to act in a manner contrary to reason. For how would it be consistent, with reason, that he who had promised life to others, should permit his own body, the form which he had chosen, to perish beneath the power of corruption? That he who had inspired his disciples with hopes of immortality, should yield this exponent of his Divine counsels to be destroyed by death?

5. The second alternative was therefore needful: I mean, that he should assert his dominion over the power of death. But how? should this be a furtive and secret act, or openly performed and in the sight of all? So mighty an achievement, had it remained unknown and unrevealed, must have failed of its effect as regards the interests of men; whereas the same event, if openly declared and understood, would, from its wondrous character, redound to the common benefit of all. With reason, therefore, since it was needful to prove his body victorious over death, and that not secretly but before the eyes of men, he shrank not from the trial, for this indeed would have argued fear, and a sense of inferiority to the power of death, but maintained that conflict with the enemy which has rendered mortality immortal; a conflict undertaken for the life, the immortality, the salvation of all.

6. Suppose one desired to show us that a vessel could resist the force of fire; how could he better prove the fact than by casting it into the furnace and thence withdrawing it entire and unconsumed? Even thus the Word of God who is the source of life to all, desiring to prove the triumph of that body over death which he had assumed for man's salvation, and to make this body partake his own life and immortality, pursued a course consistent with this object. Leaving his body for a little while, and delivering it up to death in proof of its mortal nature, he soon redeemed it from death, in vindication of that Divine power whereby he has manifested the immortality which he has promised to be utterly beyond the sphere of death.

7. The reason of this is clear. It was needful that his disciples should receive ocular proof of the certainty of that resurrection on which he had taught them to rest their hopes as a motive for rising superior to the fear of death. It was indeed most needful that they who purposed to pursue a life of godliness should receive a clear impression of this essential truth: more needful still for those who were destined to declare his name in all the world, and to communicate to mankind that knowledge of God which he had before ordained for all nations.

8. For such the strongest conviction of a future life was necessary, that they might be able with fearless and unshrinking zeal to maintain the conflict with Gentile and polytheistic error: a conflict the dangers of which they would never have been prepared to meet, except as habituated to the contempt of death. Accordingly, in arming his disciples against the power of this last enemy, he delivered not his doctrines in mere verbal precepts, nor attempted to prove the soul's immortality, by persuasive and probable arguments; but displayed to them in his own person a real victory over death.

9. Such was the first and greatest reason of our Saviour's conflict with the power of death, whereby he proved to his disciples the nothingness of that which is the terror of all mankind, and afforded a visible evidence of the reality of that life which he had promised; presenting as it were a first-fruit of our common hope, of future life and immortality in the presence of God.

10. The second cause of his resurrection was, that the Divine power might be manifested which dwelt in his mortal body. Mankind had heretofore conferred Divine honors on men who had yielded to the power of death, and had given the titles of gods and heroes to mortals like themselves. For this reason, therefore, the Word of God evinced his gracious character, and proved to man his own superiority over death, recalling his mortal body to a second life, displaying an immortal triumph over death in the eyes of all, and teaching them to acknowledge the Author of such a victory to be the only true God, even in death itself.

11. I may allege yet a third cause of the Saviour's death. He was the victim offered to the Supreme Sovereign of the universe for the whole human race: a victim consecrated for the need of the human race, and for the overthrow of the errors of demon worship. For as soon as the one holy and mighty sacrifice, the sacred body of our Saviour, had been slain for man, to be as a ransom for all nations, heretofore involved in the guilt of impious superstition, thenceforward the power of impure and unholy spirits was utterly abolished, and every earth-born and delusive error was at once weakened and destroyed.

12. Thus, then, this salutary victim taken from among themselves, I mean the mortal body of the Word, was offered on behalf of the common race of men. This was that sacrifice delivered up to death, of which the sacred oracles speak: "Behold the Lamb of God, which taketh away the sin of the world." And again, as follows: "He was led as a sheep to the slaughter, and as a lamb before the shearer is dumb." They declare also the cause, saying: "He bears our sins, and is pained for us: yet we accounted him to be in trouble, and in suffering, and in affliction. But he was wounded on account of our sins, and bruised because of our iniquities: the chastisement of our peace was upon him; and by his bruises we were healed. All we as sheep have gone astray; every one has gone astray in this way; and the Lord gave him up for our sins."

13. Such were the causes which led to the offering of the human body of the Word of God. But forasmuch as he was the great high priest, consecrated to the Supreme Lord and King, and therefore more than a victim, the Word, the Power, and the Wisdom of God; he soon recalled his body from the grasp of death, presented it to his Father as the first-fruit of our common salvation, and raised this trophy, a proof at once of his victory over death and Satan, and of the abolition of human sacrifices, for the blessing of all mankind.

Chapter XVI.

1. And now the time is come for us to proceed to the demonstration of these things; if indeed such truths require demonstration, and if the aid of testimony be needful to confirm the certainty of palpable facts. Such testimony, however, shall be here given; and let it be received with an attentive and gracious ear.

2. Of old the nations of the earth, the entire human race, were variously distributed into provincial, national, and local governments, subject to kingdoms and principalities of many kinds. The consequences of this variety were war and strife, depopulation and captivity, which raged in country and city with unceasing fury. Hence, too, the countless subjects of history, adulteries, and rapes of women; hence the woes of Troy, and the ancient tragedies, so known among all peoples.

3. The origin of these may justly be ascribed to the delusion of polytheistic error. But when that instrument of our redemption, the thrice holy body of Christ, which proved itself superior to all Satanic fraud, and free from evil both in word and deed, was raised, at once for the abolition of ancient evils, and in token of his victory over the powers of darkness; the energy of these evil spirits was at once destroyed. The manifold forms of government, the tyrannies and republics, the siege of cities, and devastation of countries caused thereby, were now no more, and one God was proclaimed to all mankind.

4. At the same time one universal power, the Roman empire, arose and flourished, while the enduring and implacable hatred of nation against nation was now removed: and as the knowledge of one God, and one way of religion and salvation, even the doctrine of Christ, was made known to all mankind; so at the self-same period, the entire dominion of the Roman empire being vested in a single sovereign, profound peace reigned throughout the world. And thus, by the express appointment of the same God, two roots of blessing, the Roman empire, and the doctrine of Christian piety, sprang up together for the benefit of men.

5. For before this time the various countries of the world, as Syria, Asia, Macedonia, Egypt, and Arabia, had been severally subject to different rulers. The Jewish people, again, had established their dominion in the land of Palestine. And these nations, in every village, city, and district, actuated by some insane spirit, were engaged in incessant and murderous war and conflict. But two mighty powers, starting from the same point, the Roman empire, which henceforth was swayed by a single sovereign, and the Christian religion, subdued and reconciled these contending elements.

6. Our Saviour's mighty power destroyed at once the many governments and the many gods of the powers of darkness, and proclaimed to all men, both rude and civilized, to the extremities of the earth, the sole sovereignty of God himself. Meantime the Roman empire, the causes of multiplied governments being thus removed, effected an easy conquest of those which yet remained; its object being to unite all nations in one harmonious whole; an object in great measure already secured, and destined to be still more perfectly attained, even to the final conquest of the ends of the habitable world, by means of the salutary doctrine, and through the aid of that Divine power which facilitates and smooths its way.

7. And surely this must appear a wondrous fact to those who will examine the question in the love of truth, and desire not to cavil at these blessings. The falsehood of demon superstition was convicted: the inveterate strife and mutual hatred of the nations was removed: at the same time One God, and the knowledge of that God, were proclaimed to all: one universal empire prevailed; and the whole human race, subdued by the controlling power of peace and concord, received one another as brethren, and responded to the feelings of their common nature. Hence, as children of one God and Father, and owning true religion as their common mother, they saluted and welcomed each other with words of peace. Thus the whole world appeared like one well-ordered and united family: each one might journey unhindered as far as and whithersoever he pleased: men might securely travel from West to East, and from East to West, as to their own native country: in short, the ancient oracles and predictions of the prophets were fulfilled, more numerous than we can at present cite, and those especially which speak as follows concerning the saving Word. "He shall have dominion from sea to sea, and from the river to the ends of the earth." And again, "In his days shall righteousness spring up; and abundance of peace." "And they shall beat their swords into plough-shares, and their spears into sickles: and nation shall not take up sword against nation, neither shall they learn to war any more."

8. These words, predicted ages before in the Hebrew tongue, have received in our own day a visible fulfillment, by which the testimonies of the ancient oracles are clearly confirmed. And now, if thou still desire more ample proof, receive it, not in words, but from the facts themselves. Open the eyes of thine understanding; expand the gates of thought; pause awhile, and consider; inquire of thyself as though thou wert another, and thus diligently examine the nature of the case. What king or prince in any age of the world, what philosopher, legislator, or prophet, in civilized or barbarous lands, has attained so great a height of excellence, I say not after death, but while living still, and full of mighty power, as to fill the ears and tongues of all mankind with the praises of his name? Surely none save our only Saviour has done this, when, after his victory over death, he spoke the word to his followers, and fulfilled it by the event, saying to them, "Go ye, and make disciples of all nations in my name." He it was who gave the distinct assurance, that his gospel must be preached in all the world for a testimony to all nations, and immediately verified his word: for within a little time the world itself was filled with his doctrine.

9. How, then, will those who caviled at the commencement of my speech be able to reply to this? For surely the force of ocular testimony is superior to any verbal argument. Who else than he, with an invisible and yet potent hand, has driven from human society like savage beasts that ever noxious and destructive tribe of evil spirits who of old had made all nations their prey, and by the motions of their images had practiced many a delusion among men? Who else, beside our Saviour, by the invocation of his name, and by unfeigned prayer addressed through him to the Supreme God, has given power to banish from the world the remnant of those wicked spirits to those who with genuine and sincere obedience pursue the course of life and conduct which he has himself prescribed? Who else but our Saviour has taught his followers to offer those bloodless and reasonable sacrifices which are performed by prayer and the secret worship of God?

10. Hence is it that throughout the habitable world altars are erected, and churches dedicated, wherein these spiritual and rational sacrifices are offered as a sacred service by every nation to the One Supreme God. Once more, who but he, with invisible and secret power, has suppressed and utterly abolished those bloody sacrifices which were offered with fire and smoke, as well as the cruel and senseless immolation of human victims; a fact which is attested by the heathen historians themselves? For it was not till after the publication of the Saviour's Divine doctrine, about the time of Hadrian's reign, that the practice of human sacrifice was universally abandoned.

11. Such and so manifest are the proofs of our Saviour's power and energy after death. Who then can be found of spirit so obdurate as to withhold his assent to the truth, and refuse to acknowledge his life to be Divine? Such deeds as I have described are done by the living, not the dead; and visible acts are to us as evidence of those which we cannot see. It is as it were an event of yesterday that an impious and godless race disturbed and confounded the peace of human society, and possessed mighty power. But these, as soon as life departed, lay prostrate on the earth, worthless as dung, breathless, motionless, bereft of speech, and have left neither fame nor memorial behind. For such is the condition of the dead; and he who no longer lives is nothing: and how can he who is nothing be capable of any act? But how shall his existence be called in question, whose active power and energy are greater than in those who are still alive? And though he be invisible to the natural eye, yet the discerning faculty is not in outward sense. We do not comprehend the rules of art, or the theories of science, by bodily sensation; nor has any eye yet discerned the mind of man. Far less, then, the power of God: and in such cases our judgment is formed from apparent results.

12. Even thus are we bound to judge of our Saviour's invisible power, and decide by its manifest effects whether we shall acknowledge the mighty operations which he is even now carrying on to be the works of a living agent; or whether they shall be ascribed to one who has no existence; or, lastly, whether the inquiry be not absurd and inconsistent in itself. For with what reason can we assert the existence of one who is not? Since all allow that that which has no existence is devoid of that power, and energy, and action, for these are characteristics of the living, but the contrary is characteristic of the dead.

Chapter XVII.

1. And now the time is come for us to consider the works of our Saviour in our own age, and to contemplate the living operations of the living God. For how shall we describe these mighty works save as living proofs of the power of a living agent, who truly enjoys the life of God? If any one inquire the nature of these works, let him now attend.

2. But recently a class of persons, impelled by furious zeal, and backed by equal power and military force, evinced their enmity against God, by destroying his churches, and overthrowing from their foundations the buildings dedicated to his worship. In short, in every way they directed their attacks against the unseen God, and assailed him with a thousand shafts of impious words. But he who is invisible avenged himself with an invisible hand.

3. By the single fiat of his will his enemies were utterly destroyed, they who a little while before had been flourishing in great prosperity, exalted by their fellow men as worthy of divine honor, and blessed with a continued period of power and glory, so long as they had maintained peace and amity with him whom they afterwards opposed. As soon, however, as they dared openly to resist his will, and to set their gods in array against him whom we adore; immediately, according to the will and power of that God against whom their arms were raised, they all received the judgment due to their audacious deeds. Constrained to yield and flee before his power, together they acknowledged his Divine nature, and hastened to reverse the measures which they had before essayed.

4. Our Saviour, therefore, without delay erected trophies of this victory everywhere, and once more adorned the world with holy temples and consecrated houses of prayer; in every city and village, nay, throughout all countries, and even in barbaric wilds, ordaining the erection of churches and sacred buildings to the honor of the Supreme God and Lord of all. Hence it is that these hallowed edifices are deemed worthy to bear his name, and receive not their appellation from men, but from the Lord himself, from which circumstances they are called churches (or houses of the Lord).

5. And now let him who will stand forth and tell us who, after so complete a desolation, has restored these sacred buildings from foundation to roof? Who, when all hope appeared extinct, has caused them to rise on a nobler scale than heretofore? And well may it claim our wonder, that this renovation was not subsequent to the death of those adversaries of God, but whilst the destroyers of these edifices were still alive; so that the recantation of their evil deeds came in their own words and edicts. And this they did, not in the sunshine of prosperity and ease (for then we might suppose that benevolence or clemency might be the cause), but at the very time that they were suffering under the stroke of Divine vengeance.

6. Who, again, has been able to retain in obedience to his heavenly precepts, after so many successive storms of persecution, nay, in the very crisis of danger, so many persons throughout the world devoted to philosophy, and the service of God and those holy choirs of virgins who had dedicated themselves to a life of perpetual chastity and purity? Who taught them cheerfully to persevere in the exercise of protracted fasting, and to embrace a life of severe and consistent self-denial? Who has persuaded multitudes of either sex to devote themselves to the study of sacred things, and prefer to bodily nutriment that intellectual food which is suited to the wants of a rational soul? Who has instructed barbarians and peasants, yea, feeble women, slaves, and children, in short, unnumbered multitudes of all nations, to live in the contempt of death; persuaded of the immortality of their souls, conscious that human actions are observed by the unerring eye of justice, expecting God's award to the righteous and the wicked, and therefore true to the practice of a just and virtuous life? For they could not otherwise have persevered in the course of godliness. Surely these are the acts which our Saviour, and he alone, even now performs.

7. And now let us pass from these topics, and endeavor by inquiries such as these that follow to convince the objector's obdurate understanding. Come forward, then, whoever thou art, and speak the words of reason: utter, not the thoughts of a senseless heart, but those of an intelligent and enlightened mind: speak, I say, after deep solemn converse with thyself. Who of the sages whose names have yet been known to fame, has ever been fore-known and proclaimed from the remotest ages, as our Saviour was by the prophetic oracles to the once divinely-favored Hebrew nation? But his very birth-place, the period of his advent the manner of his life, his miracles, and words and mighty acts, were anticipated and recorded in the sacred volumes of these prophets.

8. Again, who so present an avenger of crimes against himself; so that, as the immediate consequence of their impiety, the entire Jewish people were scattered by an unseen power, their royal seat utterly removed, and their very temple with its holy things levelled with the ground? Who, like our Saviour, has uttered predictions at once concerning that impious nation and the establishment of his church throughout the world, and has equally verified both by the event? Respecting the temple of these wicked men, our Saviour said: "Your house is left unto you desolate": and, "There shall not be left one stone upon another in this place, that shall not be thrown down." And again, of his church he says: "I will build my church upon a rock, and the gates of hell shall not prevail against it."

9. How wondrous, too, must that power be deemed which summoned obscure and unlettered men from their fisher's trade, and made them the legislators and instructors of the human race! And how clear a demonstration of his deity do we find in the promise so well performed, that he would make them fishers of men: in the power and energy which he bestowed, so that they composed and published writings of such authority that they were translated into every civilized and barbarous language, were read and pondered by all nations, and the doctrines contained in them accredited as the oracles of God!

10. How marvelous his predictions of the future, and the testimony whereby his disciples were forewarned that they should be brought before kings and rulers, and should endure the severest punishments, not indeed as criminals, but simply for their confession of his name! Or who shall adequately describe the power with which he prepared them thus to suffer with a willing mind, and enabled them, strong in the armor of godliness, to maintain a constancy of spirit indomitable in the midst of conflict?

11. Or how shall we enough admire that steadfast firmness of soul which strengthened, not merely his immediate followers, but their successors also, even to our present age, in the joyful endurance of every infliction, and every form of torture, in proof of their devotion to the Supreme God? Again, what monarch has prolonged his government through so vast a series of ages? Who else has power to make war after death, to triumph over every enemy, to subjugate each barbarous and civilized nation and city, and to subdue his adversaries with an invisible and secret hand?

12. Lastly, and chief of all, what slanderous lip shall dare to question that universal peace to which we have already referred; established by his power throughout the world? For thus the mutual concord and harmony of all nations coincided in point of time with the extension of our Saviour's doctrine and preaching in all the world: a concurrence of events predicted in long ages past by the prophets of God. The day itself would fail me, gracious emperor, should I attempt to exhibit in a single view those cogent proofs of our Saviour's Divine power which even now are visible in their effects; for no human being, in civilized or barbarous nations, has ever yet exhibited such power of Divine virtue as our Saviour.

13. But why do I speak of men, since of the beings whom all nations have deemed divine, none has appeared on earth with power like to his? If there has, let the fact now be proved. Come forward, ye philosophers, and tell us what god or hero has yet been known to fame, who has delivered the doctrines of eternal life and a heavenly kingdom as he has done who is our Saviour? Who, like him, has persuaded multitudes throughout the world to pursue the principles of Divine wisdom, to fix their hope on heaven itself, and look forward to the mansions there reserved for them that love God? What god or hero in human form has ever held his course from the rising to the setting sun, a course co-extensive as it were with the solar light, and irradiated mankind with the bright and glorious beams of his doctrine, causing each nation of the earth to render united worship to the One true God? What god or hero yet, as he has done, has set aside all gods and heroes among civilized or barbarous nations; has ordained that divine honors should be withheld from all, and claimed obedience to that command: and then, though singly conflicting with the power of all, has utterly destroyed the opposing hosts; victorious over the gods and heroes of every age, and causing himself alone, in every region of the habitable world, to be acknowledged by all people as the only Son of God?

14. Who else has commanded the nations inhabiting the continents and islands of this mighty globe to assemble weekly on the Lord's day, and to observe it as a festival, not indeed for the pampering of the body, but for the invigoration of the soul by instruction in Divine truth? What god or hero, exposed, as our Saviour was, to so sore a conflict, has raised the trophy of victory over every foe? For they indeed, from first to last, unceasingly assailed his doctrine and his people: but he who is invisible, by the exercise of a secret power, has raised his servants and the sacred houses of their worship to the height of glory.

But why should we still vainly aim at detailing those Divine proofs of our Saviour's power which no language can worthily express; which need indeed no words of ours, but themselves appeal in loudest tones to those whose mental ears are open to the truth? Surely it is a strange, a wondrous fact, unparalleled in the annals of human life; that the blessings we have described should be accorded to our mortal race, and that he who is in truth the only, the eternal Son of God, should thus be visible on earth.

Chapter XVIII.

1. These words of ours, however, [gracious] Sovereign, may well appear superfluous in your ears, convinced as you are, by frequent and personal experience, of our Saviour's Deity; yourself also, in actions still more than words, a herald of the truth to all mankind. Yourself, it may be, will vouchsafe at a time of leisure to relate to us the abundant manifestations which your Saviour has accorded you of his presence, and the oft-repeated visions of himself which have attended you in the hours of sleep. I speak not of those secret suggestions which to us are unrevealed: but of those principles which he has instilled into your own mind, and which are fraught with general interest and benefit to the human race. You will yourself relate in worthy terms the visible protection which your Divine shield and guardian has extended in the hour of battle; the ruin of your open and secret foes; and his ready aid in time of peril. To him you will ascribe relief in the midst of perplexity; defence in solitude; expedients in extremity; foreknowledge of events yet future; your forethought for the general weal; your power to investigate uncertain questions; your conduct of most important enterprises; your administration of civil affairs; your military arrangements, and correction of abuses in all departments; your ordinances respecting public right; and, lastly, your legislation for the common benefit of all. You will, it may be, also detail to us those particulars of his favor which are secret to us, but known to you alone, and treasured in your royal memory as in secret storehouses. Such, doubtless, are the reasons, and such the convincing proofs of your Saviour's power, which caused you to raise that sacred edifice which presents to all, believers and unbelievers alike, a trophy of his victory over death, a holy temple of the holy God: to consecrate those noble and splendid monuments of immortal life and his heavenly kingdom: to offer memorials of our Almighty Saviour's conquest which well become the imperial dignity of him by whom they are bestowed. With such memorials have you adorned that edifice which witnesses of eternal life: thus, as it were in imperial characters, ascribing victory and triumph to the heavenly Word of God: thus proclaiming to all nations, with clear and unmistakable voice, in deed and word, your own devout and pious confession of his name.

THE CHURCH HISTORY OF EUSEBIUS.

INDEX OF SUBJECTS.

Aaron, 373.

Abdus of Edessa, 101.

Abdus, the father of the preceding, 101.

Abgarus, Prince of Edessa, correspondence of, with Christ, 100, 101; healed by Thaddeus, 101, 104.

Abilius, second bishop of Alexandria, 147, 149.

Abraham, 83, 87, 88.

Achæus, a judge at Cæsarea, 303.

Achillas, presbyter of Alexandria, 321.

Achior, the Ammonite, 93.

Acolyths, 288.

Actium, 263.

Acts, book of, 88, 98, 112, 113, 117, 122, 136, 137, 163, 172, 261, 310; written by Luke during Paul's imprisonment in Rome, 124 (and note 14), 273; rejected by the Severians, 209; part of N. T. Canon, 155.

Adam, 92; salvation of, denied by Tatian, 208.

Adamantius, name given to Origen, 261.

Adiabene, 113.

Adrianus, a martyr, 354.

Advocate (parakletou), 213.

Ædesius, introduces Christianity into Ethiopia, 105 (note 30).

Ædesius, a martyr, 347.

Ælia, 113 (note 7), 294, 352; colonized, 177; library of, 268.

Ælianus, 313.

Ælius Adrian. See Hadrian.

Ælius Publius Julius, bishop of Debeltum in Thrace, 237.

Æmilian, Roman emperor, 298 (note 1).

Æmilianus, prefect of Egypt, 299, 301.

Æmilius Frontinus, proconsul at Ephesus, 236.

Africa, 286, 287, 296, 328, 356, 381, 382.

Africanus, Julius, on Herod, 89-90, 93; on the genealogy of Christ, 91-94; life and writings of, 276, 277; his epistle to Origen, 277; goes to Alexandria to see Heraclas, 276; epistle of, to Aristides, 277.

Agabus, the prophet, 107, 110, 234.

Agapius, bishop of Cæsarea, 320.

Agapius, a martyr, 344, 347, 348.

Agapius, a martyr, 345.

Agathobuli, the two, 319.

Agathonice, a martyr, 193.

Agrapha, or extra-canonical sayings of Christ, 296 (note 3).

Agrippa I. See Herod Agrippa I.

Agrippa II. See Herod Agrippa II.

Agrippa, Castor, 178.

Agrippinus, bishop of Alexandria, 197, 224.

Albinus, procurator of Judea, 127, 143 (note 8).

Alburnus, an idol, 106.

Alce, sister of the eirenarch Herod, 191.

Alcibiades, a Montanist, 218.

Alcibiades, a Gallic witness in the persecution under Marcus Aurelius, 218.

Alcibiades, opponent of Montanism, 234.

Alexander, husband of Salome, 95.

Alexander, the Alabarch, brother of Philo, 108.

Alexander, bishop of Jerusalem, 260, 274, 280, 281, 291, 294 (?; see note 2); becomes coadjutor of Narcissus, bishop of Jerusalem, 255-257, 256 (note 1); quoted, 256, 261, 268.

Alexander, bishop of Rome, 174, 175, 221.

Alexander, a Gallic witness in the persecution under Marcus Aurelius, 216.

Alexander, a martyr of Eumenia, 233.

Alexander, a martyr under Decius, 284.

Alexander, a martyr at Cæsarea under Valerian, 302.

Alexander of Egypt, a martyr under Maximin, 345.

Alexander of Gaza, a martyr under Maximin, 345.

Alexander, a Montanist, 236.

Alexander of Tyre, 294 (see note 2).

Alexander Severus, Roman emperor, 269, 270, 272, 274.

Alexandria, 108, 109, 149, 175, 178, 182, 195, 197, 205, 224, 240, 249, 251, 253, 254, 262, 267, 268, 271, 272, 274, 276, 278, 298, 302, 305, 312, 313, 318, 319, 321, 322, 332, 334, 337, 347, 360; church of, founded by Mark, 116; library of, 223; school of, 225; martyrs of, under Decius, 283; sedition in, 205; pestilence in, 306, 307; mutilation of Christians in, during the Diocletian persecution, 332; table of bishops of, 401.

Allegorical interpretation of the Scriptures, 266 (note 1).

Allegorists, refuted by Nepos, 308.

Alphaeus, a martyr, 343.

Amaseia, a city of Pontus, 386.

Amastris, 201.

Ambrose, friend of Origen, 264; gives Origen financial aid, 271, 274.

Ammia, a prophetess of Philadelphia, 234.

Ammon, martyr under Decius, 285.

Ammon, of Bernice, addressed by Dionysius, 311.

Ammonarium, martyr under Decius, 284.

Ammonite. See Achior the Ammonite.

Ammonius, the Neo-Platonist, 265, 266.

Ammonius, a Christian writer, 266, 267.

Ammonius, a martyr, 334.

Ananias, a courier, 100, 101.

Ananus, high priest, 127, 128.

Anatolius of Alexandria, becomes bishop of Laodicea, 318; conduct of, during the siege of the Pyrucheium, 318; writings of, 319, 320; Paschal canons of, 319; Institutes of, 320; death of, 320.

Anchialus, 237.

Ancient Martyrdoms, Collection of, 190, 211, 219, 240.

Ancyra, in Galatia, 230.

Andrew, the Apostle, 171; labors in Scythia, 132; "Acts of," 157.

Anea, 351.

Anencletus, second bishop of Rome, 147, 149, 221.

Anicetus, bishop of Rome, 182, 183, 187, 197, 198, 199, 221, 243; concedes the administration of the Eucharist to Polycarp in Rome, 244.

Annas, or Ananus, the high priest, 96, 97.

Annianus, first bishop of Alexandria, 128, 149.

Anteros, bishop of Rome, 275.

Anthimus, bishop of Nicomedia, 327, 333.

Antichrist, 222.

Antilegomena (antilegdmena, or antilegesthai), 135; meaning of, as used by Eusebius, 155 (note 1).

Antinoites, addressed by Alexander of Jerusalem, 257.

Antinous, slave of Hadrian, 180.

Antioch, 104, 107, 113, 149, 165, 168, 197, 202, 237, 240, 250, 257, 269, 271, 275, 281, 283, 286, 290, 291, 294. 303, 314, 315, 317, 320, 332, 333, 334, 343, 358, 359, 360, 368; heresy of Paul of Samosata introduced at, 312-316; table of bishops of, 402.

Antipater, 89, 90, 92, 93.

Antiquity of Christianity, 82 sq.

Antiquity of the Hebrew nation, 87.

Antoninus (Pius), 114, 180, 182, 185, 188, 196, 220; edict of, to the Common Assembly of Asia, 186; Eusebius' confusion in regard to the successors of, discussed, 390, 391.

Antoninus (Elagabalus), 268.

Antoninus (Caracalla), 255, 268.

Antoninus, a martyr, 350.

Antony (Mark), 88, 93.

Anulinus, proconsul of Africa, 380, 381, 383.

Apamea, on the Maeander, 233.

Apelles, disciple of Marcion, 227, 229.

Apion, an ecclesiastical writer, 245.

Apion, an Alexandrian grammarian and enemy of the Jews, 108.

Apocalypse of John, 147, 171; probably written by John the Presbyter, 171; Eusebius' view of, 155; part of N. T. Canon, 156.

Apocalypse of Peter, 134, 156.

Apolinarius, bishop of Hierapolis, 198, 203, 230; writings of, 206, 207, 237; narrates the story of the "Thundering Legion," 220.

Apollo, 90, 92.

Apollonia, a martyr under Decius, 283.

Apollonides, a follower of Theodotus the cobbler, 248.

Apollonius, work of, against the Montanists quoted, 235, 236.

Apollonius, a Roman martyr, 239.

Apollophanes, a Stoic philosopher, 266.

Apologists, during reign of Hadrian, 175.

Apostle, the, referring to Paul, 209.

Apostles, successions of the, 81, 82; appointed by Christ, 98, 99; careers of, after the ascension of Christ, 103-105, 132; epistles of, 133; first successors of, 136; preach to all nations, 138; "Teaching of the Twelve," placed among the ndthoi, 156; which of them were married, 161, 171.

Apphianus, a martyr, 345, 347.

Aquila, companion of Paul, 121.

Aquila, governor and judge, 251, 253.

Aquila, companion of Dionysius of Alexandria, 301.

Aquila of Pontus, translator of the Old Testament, 223, 262, 263.

Arabia, 267, 268, 294, 332.

Arabian, 89.

Arabian mountain, 285.

Arabians, dissension of, healed by Origen, 279.

Arabianus, an ecclesiastical writer, 245.

Archelaus, son of Herod the Great, 90, 95, 96.

Ardeban, in Mysia, 231.

Areopagite. See Dionysius the Areopagite.

Ares, a martyr, 351.

Aretas, king of Petra, 97.

Aristarchus, Paul's fellow-prisoner, 123.

Aristides, epistle to, from Africanus, 91, 277.

Aristides, the apologist, 175.

Aristion, 171.

Aristo of Pella, 177.

Aristobulus, king and high priest of the Jews, 90, 93.

Aristobulus, a Jewish writer, 260.

Aristobulus, Hellenistic philosopher of Alexandria, 319.

Aristotelian school, 318.

Aristotle, admired by the Theodotians, 247.

Arithmetic, Anatolius' Institutes of, 320.

Aries, Synod of, summoned by Constantine, 382.

Armenia, 291; Christianization of, 362 (note 2).

Armenians go to war with Maximin, 362.

Arsinoë, in Egypt, 309.

Artaxerxes, 145, 224.

Artemon, or Artemas, heresy of, 246; relation of, to Paul of Samosata, 315.

Ascalon, 89, 92, 351.

Asclepiades, bishop of Antioch, 257, 269.

Asclepiodotus, a disciple of Theodotus the cobbler, 247, 248.

Asclepius, a martyr, 351.

Asia, 132, 136, 185, 186, 187, 188, 190, 192, 205, 206, 212, 219, 222, 223, 229, 230, 232, 236, 237, 238, 241, 242, 277, 310.

Asphaltites, Lake of, 95.

Asterius Urbanus, 232.

Astyrius, remarkable story in regard to, 304.

Ater, martyr under Dionysius, 284.

Atheists, Christians called, 190.

Athenagoras, author of a lost apology, 196 (note 3).

Athenians, 200, 206.

Athenodorus, brother of Gregory Thaumaturgus, 276, 303, 312.

Athens, 138, 201, 277.

Attalus, a Gallic witness in the persecution under Marcus Aurelius, 213, 215, 216, 218.

Attica, 321.

Atticus, proconsul of Judea, 164.

Atticus, bishop of Synada, 268.

Augustus, emperor of Rome, 88, 89, 90, 93, 96, 205.

Aurelian, becomes emperor, 313; petitioned to adjudicate the case of Paul of Samosata, 316; friendliness toward Christians, 316; plans to persecute Christians, 316; death of, 316.

Aurelius. See Marcus Aurelius.

Aurelius Cyrenius, a witness, 237.

Aurelius Cyrenius, imperial official in Egypt, 302.

Auses (Joshua), 85.

Autolycus, addressed by Theophilus, 202.

Auxentius, a martyr, 348.

Avercius Marcellus, addressed by Apolinarius, 230.

Babylas, bishop of Antioch, 275, 281.

Babylon, 90, 273.

Bacchius, grandfather of Justin, 185.

Bacchylides, 201.

Bacchylus, bishop of Corinth, 240, 241.

Baptism, 151 (note 16); clinical, received by Novatus, 288; called "seal" (sphragis), 289; discussion regarding baptism of heretics, 294-297; of the Church, rejected by Novatus, 297.

Baptism of John, 98.

Barabbas, the robber, 347.

Barcabbas, prophet invented by Basilides, 179.

Barcocheba, leader of the Jews, 177, 181.

Barcoph, prophet invented by Basilides, 179.

Bardesanes, the Syrian, works of, 209.

Barnabas, 310; one of the Seventy, 98, 104; called "prophet," 107, 110, 113; probable author of Epistle to the Hebrews, 134 (note 17); epistle of, 260, 261; epistle of, placed among the ndthoi, 156.

Barsabas, 99 (note 10), 172.

Basilica of Tyre, 375 sq.

Basilicus, a Marcionite, 228.

Basilides, the Gnostic, 178; works of, 179.

Basilides, pupil of Origen, suffers martyrdom, 253.

Basilides, bishop in Pentapolis, addressed by Dionysius, 311.

Basilidians, 199.

Benjamin, bishop of Jerusalem, 176.

Bernice, church of, 311.

Beryllus, bishop of Bostra in Asia, 268; error of, 277; his conception of Christ, 277; brought back to orthodoxy by Origen, 277.

Berytus, now Beirut, 345.

Besas, martyr under Decius, 284.

Beseleel, 370, 373.

Bethlehem, 88, 94, 95.

Biblias, a Gallic witness in the persecution under Marcus Aurelius, 214.

Bishop, among the Therapeutæ, 119; relation of, to presbyter in the early church, 150; only one in a city, 287.

Bithynia, 132, 136, 294.

Bithara, fortress of, 177.

Blandina, a Gallic witness in the persecution under Marcus Aurelius, 213, 215-217.

Blastus, schism of, at Rome, 229, 237.

Bolanus, 313.

Bostra, in Arabia, 268, 277, 312.

Brethren of the Lord, 99 (note 14).

Brucheium. See Pyrucheium.

Cæcilianus, bishop of Carthage, 381, 382, 383.

Cæsarea in Cappadocia, 274, 303, 312.

Cæsarea in Palestine, 107, 111, 163, 240, 241, 255, 267, 268, 271, 274, 275, 277, 294, 303, 312, 320, 334, 343, 346, 347, 348, 349, 351, 352, 354.

Cæsarea Philippi, famous wonder at, 304.

Caiaphas, the high priest, 96, 97.

Caius, emperor of Rome, 107, 108; hostility of, toward the Jews, 109; alters temple, 109.

Caius, an ecclesiastical writer, 129; attitude of, towards the Apocalypse, 160 (note 4); dialogue of, 163, 268.

Caius, bishop of Rome, 317.

CallirhoE, a town east of the Dead Sea, 95.

Callistio, addressed by Rhodo, 228.

Callistus, bishop of Rome, 268.

Camithus, father of Simon the high priest, 97.

Candidus, an ecclesiastical writer, 245.

Canon, of N. T. Scriptures. See N. T. Canon. Of Old Testament. See O. T. Canon.

Capito, Gentile bishop of Jerusalem, 226.

Cappadocia, 132, 136, 257, 274, 291, 294, 295, 303, 312, 313, 332, 353, 354.

Caracalla, emperor of Rome, 255, 263, 268.

Caricus, receives letter from Serapion, 237, 258.

Carinus becomes emperor, 316.

Carpocrates, the Gnostic, 179.

Carpocatians, immorality of, 114 (note 18), 199.

Carpus, a martyr, 193.

Carthage, 294, 381, 382.

Carus, emperor of Rome, 316.

Cassianus, Gentile bishop of Jerusalem, 226.

Cassianus, an ecclesiastical writer, 260.

Cassius, bishop of Tyre, 244.

Catechumens, training of, 297 (note 3).

Cathari, followers of Novatus, 286.

Catholic Church, 380, 381, 383.

Catholic epistles, 128, 261.

Celadion, bishop of Alexandria, 184, 197.

Celerinus, a Roman confessor, 287.

Celibacy, preached by the Encratites, 208.

Celsus, the Epicurean, 268; work against, by Origen, 278.

Cemeteries of the Christians, 303, 358.

Cephas, one of the "Seventy," 99.

Cephro, in Libya, 300, 301.

Cerdon, third bishop of Alexandria, 149.

Cerdon, the Gnostic, 182, 183.

Cerinthus, the heretic, 160, 161; avoided and denounced by John the Apostle, 187; chiliasm of, 309.

Chæremon, the Stoic, 266.

Chæremon, bishop of Nilus, 285.

Chæremon, a deacon, companion of Dionysius of Alexandria, 299, 300, 301.

Chiliasm, in the third century, 308 (note 1); of Cerinthus and the Cerinthians, 309.

Chrestus, bishop of Syracuse, 381.

Christ, pre-existence and divinity of, 82-85; the name of, known from the beginning, 85-87; divinity of, 86; types of, 86; time of his appearance among men, 88, 89; birth of, 88; genealogy of, 91-94; beginning of his ministry, 96; testimony of John the Baptist, in regard to, 98; spread of doctrine of, 107; predictions of, 141; family of, 148; age of, 150 (note 5); spoken of as God (theologeitai), 247; taught to be God and man by Irenæus and Melito, 247; denial of, an indifferent matter according to the Elkesites, 280; body and blood of, 289; worshiped as "Very God," 372; the bridegroom of the church, 376; dwells in the bishops and presbyters, 378; as high priest receives the sacrifices of his people and bears them to God, 378.

Christianity, antiquity and divinity of, 82 sq.

Christians, origin of name, 107; accusations against, 180; called Atheists, 190; mutilations of, 333; right of holding property guaranteed to them by Constantine and Licinius, 380; property of, restored by Constantine and Licinius, 380.

Christophany, 83 (note 11).

Chronicle of Eusebius, 82.

Chronological Canons of Eusebius. See Chronicle of Eusebius.

Chrysophora, addressed by Dionysius of Corinth, 202.

Church, the bride of Christ, 376, 377.

Church, Holy Catholic, 188, 189, 191, 299, 313, 315.

Churches, destruction of, under Diocletian, 324; restoration of, after the great persecution, 370; dedication of, 370 sq.

Cilicia, 291, 294, 295, 350, 351, 352.

Circumcision given to Abraham, 88.

Clarus, bishop of Ptolemais, 244.

Claudius I., emperor of Rome, 110, 114; drives Jews out of Rome, 121; death of, 122.

Claudius II., emperor of Rome, 313.

Claudius Apolinarius. See Apolinarius of Hierapolis.

Clement, of Alexandria, 99, 225, 226; Hypotyposes of, quoted, 104, 110, 125, 150, 161, 162; work of, on the Passover, 205; his Stromata, 225, 254; speaks of Christ as God, 247; succeeds Pantaenus as principal of the catechetical school of Alexandria, 253; gives chronological table extending to the reign of Commodus, 254; with Alexander of Jerusalem, 257; writings of, 258-261.

Clement, of Rome, third bishop of Church of Rome, 137, 149, 221; epistle of, 147, 169, 260; death of, 165; traditional translator of the Epistle to the Hebrews, 169; writings falsely ascribed to, 170; Epistle of, to the Corinthians, 198; read in the Corinthian Church in the time of Dionysius, 201; author of the Epistle to the Hebrews according to some, 273; his relation to the epistle according to Origen, 273.

Clement, consul of Rome. See Flavius Clement.

"Clementines." See Clement of Rome.

Cleobians. See Cleobius.

Cleobius, a heretic, 199.

Cleopatra, 88.

Clergy, 289; exempted by Constantine from political duties, 383.

Clopas, father of Simeon and brother of Joseph, 146, 163, 164, 199.

Cnosians, inhabitants of Cnosus of Crete, 201.

Cochaba, a village of Judea, 93.

Coele-Syria, 226.

Colluthion, 300.

Commodus, emperor of Rome, 224, 239, 240, 245, 254.

Confession of faith, attitude of Novatus towards, 297 (note 3).

Confessors, (dmologoi), 218; addressed by Novatus, 292.

Confirmation, 289 (note 25).

Conon, bishop of Hermopolis, 291.

Constantine, becomes emperor, 335; conquers Maxentius, 363, 364; enters Rome in triumph, 364; erects a statue in Rome with the cross in its hand, 364; issues in conjunction with Licinius an edict of toleration, 364, 365, 368; edict of toleration, copy of, 378-380; summons a synod at Rome, 381; summons a synod at Aries, 381; grants money to the churches, 382; favors shown by him to Licinius, 384; conquers Licinius, 386; becomes sole emperor and enjoys lasting peace and prosperity, 386, 387.

Constantius, joins Galerius in issuing an edict of toleration, 339; friendliness of, toward Christians, 335, 341; death of, 335, 341.

Coracion, a Chiliast, opposed by Dionysius, 309.

Corinth, church of, founded by Peter and Paul, 130, 138, 169, 197, 198, 200, 221, 242.

Corinthians, addressed by Paul, 199.

Cornelius, bishop of Antioch, 197.

Cornelius, bishop of Rome, 280, 293; epistles of, concerning Novatus, 286-287, 289, 290, 291.

Cornelius, the centurion, conversion of, 107.

Cornutus, a philosopher and rhetorician, 266.

Creed, of the Church, attitude of Novatus toward, 297 (note 3); early existence of, in the Roman Church, 297 (note 3).

Crescens, companion of Paul, 137.

Crescens, an enemy of Justin, 193, 194, 195.

Crete, 136, 197, 201.

Crispus, son of Constantine, 386.

Cronion Eunus, martyr under Decius, 284.

Cronius, a Pythagorean philosopher, 266.

Culcianus, a favorite of Maximin, 368.

Cumanus, procurator of Judea, 122 (note 1).

Cynics, life and manners of, 193.

Cyprian, epistles of, concerning the Novatian schism, 287; on rebaptism of heretics, 294, 296 (note 6).

Cyprus, 104, 355.

Cyrene, 174, 175.

Cyrenius, governor of Syria, census under, 88, 89.

Cyril, bishop of Antioch, 317.

Damas, bishop of Magnesia, 168.

Damascus, 359.

Damnæus, father of Jesus the high priest, 128.

Daniel, the prophet, 85, 90, 276, 352.

David, 86, 90.

Deacons, not to be identified with the "Seven," 103 (note 2a); limited to seven in the Roman Church, 288 (note 18).

Decius, becomes emperor, 280; persecution under, 280-286, 301; slain, 293; wickedness of, 307, 326.

Demetrianus, bishop of Antioch, 303, 312, 315.

Demetrius, a Jewish writer, 260.

Demetrius, companion of Dionysius of Alexandria, 301.

Demetrius, bishop, addressed by the Emperor Gallienus, 302.

Demetrius, bishop of Alexandria, 240, 250, 254, 255, 262, 267, 268, 274, 275, 291, 294; hostility of, to Origen, 255; relations of, with Origen discussed, 394.

Desposyni, or the relatives of Christ, 93.

Diaconal epistle of Dionysius, 291.

Diaconate, 103, 104; among the Therapeutoe, 119.

Diatessaron, of Tatian, 209.

Didymus, addressed by Dionysius of Alexandria, 301, 305.

Diocletian, becomes emperor, 316; persecution of, 316; friendliness of, toward Christians, 323; first edict of, against Christians, 324, 342; second edict of, against Christians, 325, 342; third edict of, against Christians, 325, 328, 342; abdication of, 335, 340, 345; death of, 340; martyrs under, in Palestine, 342; so-called fourth edict of, issued by Maximian, 344 (note 2); so-called fifth edict of, issued by Galerius and Maximinus, 350 (note 1), 364, 366; causes of the persecution of, discussed, 397-400.

Dionysia, martyr under Decius, 284.

Dionysius, the Areopagite, 137; first bishop of Athens, 138, 200.

Dionysius, bishop of Alexandria, quoted, 160, 281, 283-286, 300; succeeds Heraclas as principal of the catechetical school, 275, 278; epistle of, to Germanus, 281; sufferings of, during the Decian persecution, 282, 301, 302; epistle of, to Fabius, 283-286, 290; attitude of, toward the lapsed, 283 (note 1), 285, 286, 290; his account of Serapion, 290; epistle of, to Novatus, 290, 291; various epistles of, 291, 311, 312; on Repentance, 291; on Martyrdom, 291; against Novatus, 291; epistles of, on the re-baptism of the lapsed, 294, 295, 296, 297; appealed to by Eusebius as an authority, 293, 318; on Sabellius and his heresy, 295, 311; attitude of, toward heretical teachings, 295; on the persecution under Valerian, 298-302; sufferings of, during persecution under Valerian, 299-301; addressed by the Emperor Gallienus, 302; festal epistles of, 305, 307; Paschal canon of, 305; on the Sabbath, 307; to Hermammon, 307; on the Promises, 308; on the Apocalypse of John, 309; to Ammon of Bernice, 311; to Telesphorus, Euphranor, and Euporus, 311; on Nature, on Temptations, Exposition of Ecclesiastes, 311; to Dionysius of Rome, to Basilides of Pentapolis, 311; invited to attend synod called against Paul of Samosata, 312; death of, 313, 321.

Dionysius, bishop of Corinth, 130, 197, 202; epistles of, 200, 201.

Dionysius of Rome, 295, 296, 311, 312, 313, 316.

Dionysius, a martyr of Palestine, 345.

Dioscorus, companion of Dionysius of Alexandria, 301.

Dioscorus, confessor under Decius, 284, 285.

Disciples, careers of, after ascension of Christ, 132.

Dispensation (oikogomia) of Christ, 81, 82.

Dispersion, Hebrews of the, 136.

Dius, bishop of Jerusalem, 256.

Dius, a martyr, 334.

Divinity of Christ (the ologia), discussed by Eusebius, 82-86.

Divinity of Christianity, 82 sq.

Docetæ, 258.

Dolichianus, Gentile bishop of Jerusalem, 226.

Domitian, becomes emperor, 147; persecution under, 147, 148, 205, 222; commands that descendants of David be slain, 148, 150, 163, 164.

Domitius, addressed by Dionysius of Alexandria, 301, 305.

Domninus, an apostate, addressed by Serapion, 257.

Domninus, a martyr, 348.

Domnus, bishop of Antioch, 315, 316, 317.

Domnus, bishop of Cæsarea, 303.

Donatist schism, 380 (note 16), 383 (note 12).

Dorotheus, presbyter of Antioch, 317.

Dorotheus, a member of Diocletian's household, 323, 327.

Dositheans. See Dositheus.

Dositheus, a heretic, 199.

Ebionites, heresy of, 158-160, 223, 264; relation of, to the Elkeites, 280.

Ecclesiastes, commentary on, by Dionysius, 311.

Eden, 306.

Edessa, visit of Thaddeus to, 100-102; Christianity introduced into, 100-102, 104.

Egypt, 88, 93, 94, 95, 174, 175, 226, 249, 250, 267, 291, 298, 299, 300, 301, 305, 307, 308, 328, 329, 334, 351, 355, 360, 368.

Egyptian false prophet, mentioned in the Acts, sedition of, 123.

Egyptian nation, 305.

Elagabalus, Roman emperor, 268, 269.

Elders, account of appointment of, in Acts vi., 103 (note 2a); "The Ancient Elders," 133, 171.

Eleazer, the high priest, 97.

Eleazer of Bathezor, 140.

Eleutheropolis, 350, 351.

Eleutherus, bishop of Rome, 184, 199, 211, 219-221, 240.

Eli, son of Melchi, 91, 92, 94.

Elias, a martyr, 351.

Elijah, 352.

Elkesites, heresy of, 280.

Elpistus, of Amastris, 201.

Emesa, 334.

Emesa in Phoenicia, 360.

Encratites, 207, 208.

Ennathas, a martyr, 350.

Enoch, book of. 310.

Ephesus, 162, 163, 167, 171, 186, 187, 196, 222, 223, 236, 237, 241, 242, 310; church of, founded by Paul, 150.

Ephres, bishop of Jerusalem, 176.

Epimachus, martyr under Decius, 284.

Epistles, of the Apostles, 133; Catholic, 261; thirteen of Paul, 268.

Eros, bishop of Antioch, 197.

Essenes, Jewish sect, 199.

Estha, wife of Matthan and Melchi, 91.

Ethiopia, Christianity introduced into, 105 (note 30), 347.

Ethiopian eunuch, conversion of, 105.

Eubulus, a martyr, 354.

Eucharist, the, 243, 290.

Euclid, studied by the Theodotians, 248.

Euelpis, 268.

Eumenes, bishop of Alexandria, 177, 184.

Eumenia, 233, 242.

Eunuchs, eligibility of, to clerical offices, 317 (note 12).

Eunus. See Cronion Eunus.

Euphranor, addressed by Dionysius, 311.

Euphrates river, 100.

Eupolemus, a Jewish writer, 260.

Euporus, addressed by Dionysius, 311.

Eusebius, claim of, to be called the "Father of Church History," 81 (note 5); Canon of, 155-157.

Eusebius of Alexandria, a deacon and companion of Dionysius of Alexandria, 299, 301, 302; becomes bishop of Laodicea, 302, 318; conduct of, during the siege of the Pyrucheium, 319, 320; death of, 320.

Eutychianus, bishop of Rome, 317.

Eutychius, 313.

Evangelists, still eminent in time of Trajan, 169.

Evarestus, bishop of Rome, 165, 174, 221.

Evodius, first bishop of Antioch, 149.

Exodus, the, 319.

Exorcists, 288.

Ezekiel, Origen's commentary on, 277.

Ezra, the Jewish priest, 224.

Fabi, father of Ishmael the high priest, 97.

Fabianus, miraculously chosen bishop of Rome, 274-275; Origen's epistle to, 279; suffers martyrdom, 280.

Fabius, bishop of Antioch, 281, 303; epistle of Dionysius to, 283; epistle of Cornelius to, 286-287, 290.

Fadus, procurator of Judea, 112, 113.

False prophets of the Phrygians. See Montanists.

Famine, under Claudius, 110; in Jerusalem, 139-141.

Faustinus, companion of Dionysius of Alexandria, 301, 334.

Faustus, companion of Dionysius of Alexandria, 282, 299, 300, 301, 302.

Felix, procurator, 122; subdues Egyptian false prophet, 123.

Felix, bishop of Rome, 316, 317.

Fertur, pheretai, the use of the word in connection with writings, discussed, 388 sq.

Festus, procurator of Judea, 123, 125.

Firmilian, bishop of Cæsarea in Cappadocia, 274, 291, 294, 295, 303, 312, 313; attitude of, toward Paul of Samosata, 314; death of, 314.

Firmilianus, governor of Palestine, 349, 350, 352, 353, 354.

Flavia Domitilla, 148.

Flavia Neapolis, 185.

Flavianus, governor of Palestine, 342.

Flavius, addressed by Dionysius, 305.

Flavius Clement, consul of Rome, 148.

Flavius Josephus. See Josephus.

Florinus, schism of, at Rome, 229, 237, 238.

Florus. See Gessius Florus.

Frumentius, introduces Christianity into Ethiopia, 105 (note 30).

Fundanus, proconsul and governor of Asia, 206.

Gaius I., Gentile bishop of Jerusalem, 226.

Gaius II., Gentile bishop of Jerusalem, 226.

Gaius, martyr of Eumenia, 233.

Gaius, companion of Dionysius of Alexandria, 282.

Galatia, 132, 136, 230, 295.

Galatians, Epistle of Paul to, 99.

Galba, Roman emperor, 138.

Galen, reverenced by the Theodotians, 248.

Galerius, fatal illness of, 338; his edict of toleration, 339, 340, 356; effect of it upon Christians, 357, 358; original author of the Diocletian persecution, 340; death of, 340; fifth edict of, 350.

Galilean, 89.

Galileans, Jewish sect, 199.

Galilee, 88, 95.

Gallienus, emperor of Rome, 300, 313; peace under, 302, 307.

Gallus, becomes emperor, 293; epistle of Dionysius to, 293; persecutes Christians, 293.

Gamala, a city of Gaulonitis, 89.

Gamaliel, 112.

Gaul, 137, 198, 211, 216, 242, 243, 381.

Gaulonite. See Judas the Gaulonite.

Gaza, 334, 344, 345, 349, 355.

Genealogy of Christ, alleged discrepancy in the Gospels in regard to, 91-94, 277.

Gentiles, divine word attacked by, 81; preached to by Paul, 136.

Geon, one of the rivers of Eden, 306.

Georæ, the strangers that went out of Egypt with the Israelites, 93.

Germanicus, martyr of Smyrna, 189.

Germanio, bishop of Jerusalem, 256.

Germans, the, 219.

Germanus, epistle to, from Dionysius, 281, 299, 301.

Germanus, a martyr, 350.

Germany, 220.

Gessius Florus, Procurator of Judea, 130.

Gitto, a village of Samaria, 114.

Gnosticism, 179; commonly misunderstood, 114 (note 17).

Gomorrah, 83.

Goratheni. See Gorthæus.

Gordianus, emperor of Rome, 274, 278.

Gordius, bishop of Jerusalem, 256.

Gorgonius, a member of Diocletian's household, 323.

Gorthæus, a heretic, 199.

Gortyna, 201, 203.

Gospel, why not preached in ancient times, 84.

Gospels, Irenæus on the, 222; of Matthew, see Matthew; of Mark, see Mark; of Luke, see Luke; of John, see John; order of, 152, 155; of the Nazarenes, see Nazarenes; according to the Hebrews, see Hebrews, Gospel of; of Peter, see Peter; order of the, according to Clement, 261; the four, 273; used by the Elkesites, 280.

Gratus, proconsul of Asia, 231.

Greece, 226, 240.

Greek learning, 276.

Gregory, "the Illuminator," the apostle of Armenia, 362 (note 2).

Gregory Thaumaturgus, 275, 303, 312.

Hades, descent of Christ into, 102.

Hadrian becomes Emperor, 175, 176; war of the Jews under, 177, 180, 226; rescript in favor of Christians, 181, 182, 206; friendliness toward the Christians, 220.

Hebrew Gospel of Matthew, 222.

Hebrew nation, antiquity of, 87.

Hebrews, 84, 87, 98; of the dispersion, 136.

Hebrews, Epistle to; not included among Paul's Epistles by Caius, 268; authorship of, 388; according to Origen, 273; referred to as Paul's, 117, 134; canonicity of, view of Eusebius, 155, 159, 173, 260, 278; placed among the ndthoi, 156, 169; used by Hegesippus, 200; mentioned by Irenæus, 244.

Hebrews, Gospel of, written originally in Hebrew, and translated by Luke, 261.

Hegesippus, memoirs of, used by Eusebius, 81 (note 5); account of death of James, the Lord's brother, 125-127; visits Rome, 184, 198; quoted, 146, 148, 149, 163, 164, 180, 197, 198, 199.

Helen, Queen of the Osrhoenians, 113.

Helena, companion of Simon Magus, 114; worshiped by his followers, 114.

Helenus, bishop of Tarsus, 291, 295, 312, 313.

Heliodorus, of Laodicea, 294.

Hemerobaptists, Jewish sect, 199.

Heraclas, pupil of Origen, and his successor in the catechetical school of Alexandria, 251, 262, 274; successor of Dementrius as bishop of Alexandria, 251, 274, 275, 297; earnest student of Greek philosophy, 267; removes to Cæsarea, 274; visited by Africanus, 276; dies, 278; opinion of on the re-baptism of heretics, 296.

Heracleides, imperial treasurer under Constantine, 383.

Heraclides, pupil of Origen, martyrdom of, 252.

Heraclitus, an ecclesiastical writer, 245.

Herais, pupil of Origen, martyrdom of, 252.

Heresy, Phrygian. See Montanism.

Heretics, arise after the death of the apostles, 164, 202; re-baptism of, 294-297.

Hermammon, addressed by Dionysius of Alexandria, 298, 307.

Hermas, Shepherd of, 135, 223; placed among the ndthoi, 156.

Hermogenes, written against by Theophilus, 202.

Hermon, bishop of Jerusalem, 321.

Hermophilus, a follower of Theodotus the cobbler, 248.

Hermopolis, 291.

Hero, bishop of Antioch, 197.

Hero, pupil of Origen, martyrdom of, 252.

Herod of Ascalon, 89, 92.

Herod the Great, becomes king, 89, 90, 93; lineage of, 93; cruelty toward the infants, 94; death of, 94, 95; succeeded by Archelaus, 96; puts John to death, 98; fears the coming of Christ, 149.

Herod the Younger, or Herod Antipas, 96; exiled with Herodias, 107.

Herod Agrippa I., appointed king of the Jews, 107; kills James, and imprisons Peter, 111; eaten of worms, 111; death of, 112.

Herod Agrippa II., appointed king of the Jews by Claudius, 122; deprives Ananus of the high priesthood, 128; testifies to the truthfulness of Josephus, 146.

Herod, the Eirenarch, 191.

Herodias, wife of Philip and of Herod Antipas, 97, 98.

Heron, martyr under Decius, 284.

Hesychius, Egyptian bishop and martyr, 334.

Hexæmeron, work of Hippolytus on the, 270; works by Candidus and various Fathers on the, 245.

Hexapla, of Origen, 263.

Hierapolis, burial-place of Philip, 162, 163, 165, 172, 206, 230, 237, 242.

Hierax, a bishop in Egypt, addressed by Dionysius, 305, 313.

Hippolytus, a bishop and ecclesiastical writer, 268; writings of, 269, 270; Paschal canon of, 270; work of, on the Hexæmeron, 270; against Marcion, 270; on the Song of Songs, 270; on Ezekiel, 270; on the Passover, 270; against all heresies, 270.

Hippolytus, a messenger by whom Dionysius sends an epistle to Rome, 291.

Homologoumena (dmologoumena), meaning of, as used by Eusebius, 155 (note 1).

Hosius of Cordova, 383.

Hyginus, bishop of Rome, 182, 183, 221, 242.

Hymenæus, bishop of Jerusalem, 303, 312, 313, 321.

Hymns, celebrating Christ as God, 247.

Hypotyposes, of Clement. See Clement of Alexandria.

Hyrcanus, high priest of the Jews, 90, 92.

Iconium, 268, 312; synod of, 296.

Idea, Gnostic, 114 (note 13).

Idumean, 89, 90, 92.

Ignatius, second bishop of Antioch, 149, 165; epistles of, 166-169; martyrdom of, 166-169; quoted, 223.

Illyricum, 121, 132, 136, 273, 356.

India, 225, 347.

Ingenes, martyr under Decius, 285.

Ionian, spoken of by Clement of Alexandria, 225.

Irenæus, 114, 158, 172, 178, 179, 199, 242, 244, 260; life and writings of, 198, 244; writes against Marcion, 203; quoted, 148, 150, 168, 170, 182, 183, 187, 188, 197, 207, 209, 223, 224, 238, 239; recommended by the Gallic confessors, 219; becomes bishop of Lyons, 220; his catalogue of the bishops of Rome, 221; gives an account of post-apostolic miracles, 221; his work against heresies, 221; on the Scriptures, 222-224; writes against Blastus and Florinus, 237; on Monarchy, 238; on the Ogdoad, 238; admonishes Victor not to excommunicate the Asiatic church, 243; teaches that Christ is God and man, 247.

Isaac, 83-87.

Isaiah, 86, 299, 307, 352; commentary on, by Origen, 277.

Ischyrion, slain by his master for not sacrificing, 285.

Ishmael, the high priest, 97.

Isidorus, martyr under Decius, 284.

Israel, 83, 91, 93, 306, 324, 352.

Italy, 286, 287, 316, 356.

Jacob, the patriarch, 83, 87.

Jacob, son of Matthan, 91, 92, 94.

James, the son of Zebedee, death of, 104, 110, 111, 138; cited as an authority by Papias, 171; by Clement of Alexandria, 226; brother of John the apostle, 309, 310.

James, the so-called brother of the Lord, 99; called the Just by the ancients, 104; why called brother of the Lord, 104; made first bishop of Jerusalem, 104, 142, 146, 176, 199; death of, 104; martyrdom of, 125-128, 138; epistle of, placed among the Antilegomena, 156; episcopal chair of, preserved until the time of Eusebius, 305.

Jamna, 352.

Janitors, 288.

Jeremiah, 85, 324, 352.

Jericho, 83, 95, 263.

Jerusalem, 90, 100, 132, 136, 165, 177, 223, 235, 241, 255, 256, 257, 268, 273, 274, 291, 303, 310, 321, 352, 370, 378.

Jerusalem, church of, persecuted, 104, 280, 281, 312; bishops of, belonging to the circumcision, 176; Gentile bishops of, 226, 240; full table of bishops of, down to time of Eusebius, 302.

Jesus, the name of, known from the beginning, 85-87; statue of, erected by the woman with an issue of blood, 304.

Jesus (Joshua), 85, 90.

Jesus, the high priest, 128.

Jesus, son of Ananias, 142.

Jesus, son of Sirach, "Wisdom of," 260.

Jews, 90, 92, 93, 95, 96, 98, 101, 224, 234; misfortunes of, in consequence of plots against Christ, 81; first persecution of, 104; driven out of Rome by Claudius, 121; calamity at feast of Passover under Claudius, 122; disturbances under Nero, 122, 123; last war of, against the Romans, 130, 131; calamities of, under Trajan, 174; war of, under Hadrian, 177, 181; assist in persecuting Christians at Smyrna, 190-192; Justin writes against, 196; mutilate the Scriptures, 197; heresies among, 199.

John the Baptist, 96, 153; testimony of Josephus in regard to, 97, 98.

John, the apostle, 104, 163, 170, 171, 226, 236, 239, 242, 244, 309, 310; receives his revelation in the time of Domitian, 222; labors in Asia, and dies at Ephesus, 132, 138; banished to Patmos, 148; after banishment, resides in Ephesus, 149, 150; narrative of, 150; writings of, 154; speaks against Cerinthus, 161, 187; death and burial place, 162; two monuments of, in Ephesus, 310; same marks in Gospel and epistle of, 311; Gospel of, 152, 222, 261, 273, 309; reason for composition of, 153; commentary on, by Origen, 271;. compared with the Apocalypse by Dionysius, 310; First Epistle of, 173, 222, 309; a part of the N. T. Canon, 156; Second and Third Epistles of, placed among the Antilegomena, 156; discussed by Dionysius, 310; Acts of, 157; Apocalypse of, work on, by Melito, 204; spoken of, by Irenæus, 222; by Apollonius, 236; by Origen, 273; by Nepos, 308; by Dionysius, 309; authorship of, assigned to Cerinthus, 309; author of, 310.

John, surnamed Mark, 310.

John, bishop of Jerusalem, 176.

John, the presbyter, friend of Papias, 170 (note 4), 171, 172.

John, a confessor, wonderful memory of, 355.

Jonathan, the high priest, 123.

Jordan, river, 95, 304.

Joseph, the father of Christ, 91, 92, 94, 95, 104, 146, 223, 264.

Joseph, bishop of Jerusalem, 176.

Joseph Barsabbas. See Barsabbas.

Josephus, 88, 90, 96, 97, 107; quoted, 89, 94, 95, 98, 108, 109, 110, 111, 112, 122, 127, 138, 139, 260, 319; testimonies of, in regard to John the Baptist, and Christ, 97, 98; on the death of James the Just, 127, 128; work of, on the Jewish War, 130, 131; life and works of, 143; O. T. Canon of, 144.

Josephus Caiaphas. See Caiaphas.

Joshua, 83.

Judah, 89, 90.

Judas (Iscariot), 99.

Judas, candidate with Matthias, 103, 172.

Judas, the prophet, 234.

Judas, bishop of Jerusalem, 176.

Judas, an ecclesiastical writer, 254.

Judas of Galilee, or Judas the Gaulonite, 88, 89.

Judas Thomas. See Thomas.

Jude, brother of the Lord, 148, 164; Epistle of, 128, 260, 261; placed among the Antilegomena, 156.

Judea, 88, 93, 94, 95, 96, 100, 104, 175.

Julian, bishop of Alexandria, 224, 240, 250.

Julian, bishop of Apamea.

Julian I., Gentile bishop of Jerusalem, 226.

Julian II., Gentile bishop of Jerusalem, 226.

Julian, martyr under Decius, 284.

Julian, a Cappadocian martyr, 354.

Juliana, friend of Origen, 264.

Jupiter Philius, 359.

Justin, apology of, quoted, 114, 158, 180, 181, 184, 185, 193, 195, 196, 223; work against Marcion, 184; against heresies, 185; martyrdom of, 193; works of, 196, 197, 208; speaks of Christ as God, 247.

Justus, bishop of Alexandria, 176.

Justus, bishop of Jerusalem, 165, 176.

Justus of Tiberias, 145.

Justus Barsabbas. See Barsabbas.

klerog, used in the sense of "order" or "class," 213.

Knowledge, "falsely so-called," 81, 178, 221, 317.

Lacedæmonians, 200.

Lætus, governor of Alexandria, 250.

Laity, 286, 287, 289.

Laodicea, 205, 242, 291, 294, 318, 319, 320.

Lapsed, the, attitude of Dionysius toward, 283 (note 1), 285 (note 6); attitude of Novatus toward, 286; attitude of Cornelius and the church of Rome toward, 286; controversy concerning, 293 (note 3).

Laranda, 268.

Larissæans, 206.

Latronianus, corrector of Sicily, 382.

Lebanon, 355, 375.

Leonides, father of Origen, 249.

Levi, bishop of Jerusalem, 176.

Levi, tribe of, 224.

Liberty, full religious, granted by Constantine and Licinius, 379.

Libya, 300, 301, 355.

Licinius, becomes emperor, 335; joins Galerius in issuing an edict of toleration, 339; conquers Maximin, 363, 366; issues in conjunction with Constantine an edict of toleration, 364, 365; puts to death the favorites and the children of Maximin, 386; edict of toleration, text of, 378-380; plots against Constantine, 384; persecutes the Christians, 384-386; extortions and cruel laws of, 385; conquered by Constantine, 386.

Linus, bishop of Rome, 132, 137, 147, 149, 221.

logia, of Papias, 170; of Matthew, 173.

Longinus, a philosopher and rhetorician, 266.

Lucian, presbyter of Antioch, 333, 360.

Lucius (Verus), emperor of Rome, 185, 188.

Lucius, a martyr, 195, 196.

Lucius, bishop of Rome, 293.

Lucius, companion of Dionysius of Alexandria, 301, 313.

Lucius Quintus, a Roman general, 175.

Lucuas, leader of the Jews, 174, 175.

Luke, on the genealogy of Christ, 91, 92, 277; author of the Acts, 112, 136, 137; wrote Acts during Paul's imprisonment, 124, 273; parentage and profession of, 136; Gospel of, 136, 137, 153, 222, 273; reason for composition of the Gospel, 154, 163; traditional translator of the Epistle to the Hebrews, 169, 261; author of the Epistle to the Hebrews according to some, 273.

Lupus, governor of Egypt, 174.

Lycia, 345.

Lyons, account of Martyrs of, 211; Epistle of Church of, 212, 220.

Lysanias, Tetrarch of Abilene, 96, 107.

Macar, a Libyan, martyr under Decius, 284.

Macedonian months, table of, 403.

Macedonians, 223.

Machæra, citadel of, 98.

Macrianus, financial minister of Valerian, 298.

Macrinus, becomes emperor, 268, 307.

Mæander, 168, 233.

Magi, the visit of, to Christ, 94.

Magna Græcia, 226.

Magnesia, 168.

Malchion, a Sophist, opponent of Paul of Samosata, 313.

Malchus, martyr at Cæsarea, under Valerian, 302.

Mambre, oak of, 83.

Mammæa, mother of Emperor Alexander Severus, has an interview with Origen, 269.

Manes, 316; proclaims himself the Paraclete, 317.

Manganea, probably northeast of Palestine, 354.

Manichæans, heresy of, 316, 317.

Marcella, mother of Potamiæna, martyrdom of, 253.

Marcellinus, bishop of Rome, 317.

Marcellus, companion of Dionysius of Alexandria, 300.

Marcian, a friend of Irenæus, 244.

Marcianus, a heretic, 258.

Marcion, asceticism of, 114 (note 18); heresy of, 182, 183, 233; Justin's work against, 184, 197; meets Polycarp in Rome, 187, 201; written against by Theophilus, 202; mentioned by Tatian, 208; written against by Bardesanes, 210; work against, promised by Irenæus, 223; written against by Rhodo, 227; holds two principles, 228; a martyr of the sect of, at Cæsarea under Valerian, 302; and in Palestine, 351.

Marcionists, 199.

Marcionites, 233.

Marcius Turbo, a Roman general, 174.

Marcus, bishop of Alexandria, 184.

Marcus, first Gentile bishop of Jerusalem, 178, 226.

Marcus, addressed by Constantine, 381.

Marcus, the Gnostic, 183.

Marcus Aurelius, 106, 185, 186, 188, 196, 197, 205, 210, 211, 219, 220, 224; Eusebius' confusion in regard to, discussed, 390, 391.

Mareotis in Egypt, 300, 301.

Mareotis, lake of, 118.

Maria, lake of. See Mareotis.

Marinus of Aries, 381.

Marinus, a martyr at Cæsarea, 303.

Marinus of Tyre, 294.

Mark, the Evangelist, 128; preaches in Egypt, 116, 310; interpreter of Peter, 172, 173, 222; Gospel of, 115, 153, 261, 273; composition of Gospel of, 116.

Marriage, pronounced fornication by Tatian, 208.

Mars, 360.

mdrtns, 164, 213, 218, 237.

Martyrdom, Dionysius of Alexandria on, 291.

Martyrdoms, collection of, 211. See Ancient Martyrdoms.

Martyrdoms of the Ancients. See Ancient Martyrdoms.

Martyrs, in Palestine, under Diocletian, 342-356; in Alexandria, under Decius, 283; in Cæsarea, under Valerian, 302.

Mary, the mother of Christ, 94, 264.

Mary, daughter of Eleazar, 140.

Mary, wife of Clopas, 164.

Masbotheans, Jewish sect, 199.

Masbotheus, a heretic, 199.

Maternus of Cologne, 381.

Mattathias, father of Josephus, 143.

Matthew, the Apostle, 91, 92, 94; wrote a Hebrew Gospel, 152, 173, 222, 225; Gospel of, used by the Ebionites, 159 (note 8), 171; Gospel of, found by Bartholomew in India, 225; Gospel of, written first in Hebrew, 273; commentary on Gospel of, by Origen, 279; on the genealogy of Christ, 91, 92, 277.

Matthias, chosen to the Apostolate, 99, 103, 172; ascetic teaching of, 161; one of the Seventy, 103; Gospel of, excluded from the Canon, 157.

Matthias, bishop of Jerusalem, 176.

Maturus, a Gallic witness in the persecution under Marcus Aurelius, 213, 215.

Mauritania, 328, 356, 382.

Maxentius, usurps the imperial purple, 335 (note 21), 336; character of, 336; his treatment of female Christians, 337; defeated by Constantine, 363, 364.

Maximian, treatment of female Christians, 332 (note 2); fourth edict of, against Christians, 332 (note 2), 344 (note 2); abdication of, 335, 340, 345; conspires against Constantine and meets a shameful death, 336, 340, 364, 366.

Maximilla, Montanist prophetess, 229, 231 (note 18), 232, 233, 234, 236.

Maximinus, bishop of Antioch, 202, 237.

Maximinus I., Roman emperor, 274.

Maximinus II., treatment of female Christians, 332 (note 2), 337; seizes the imperial dignity, 336; character of, 336; persecution of, 345-355; fifth edict of. 350; gives verbal orders to relax the persecution, 357; renews the persecution, 358-361; decree of against the Christians engraved on pillars, 360; famine, pestilence, and war, during the reign of, 362; first edict of toleration, 364, 365; defeated by Licinius, 366; second edict of toleration, 366, 367; death of, 367; honors of, revoked after his death by Constantine and Licinius, 368; children of, put to death, 368.

Maximus, bishop of Alexandria, 299, 300, 301, 302, 313, 321.

Maximus, bishop of Bostra, 312.

Maximus, Gentile bishop of Jerusalem, 226.

Maximus, a Roman confessor, 287.

Maxys, a military tribune, 350.

Mazabanes, bishop of Jerusalem, 281, 294, 303.

Melchi, father of Eli, 91, 92, 94.

Melchizedec, 86, 373.

Meletius, bishop in Pontus, 321; called "honey of Attica," 320.

Melitene, in Cappadocia, 328.

Melitene legion, the so-called "Thundering Legion," 219.

Melito, bishop of Sardis, 186; life and writings of, 198, 203-206, 242, 261; teaches Christ is God and man, 247.

Menander, the sorcerer, successor of Simon Magus, 157, 158, 178.

Menandrianists, 199.

Mercuria, martyr under Decius, 284.

Merozanes, bishop of Armenia, 291.

Mesopotamia, 175, 294, 332.

Metras, martyr under Decius, 283.

Metrodorus, Marcionite martyr at Smyrna, 192.

Micah, the prophet, 94.

Milan, edict of, 379, 380.

Miltiades, writings of, 233, 234; writes against Montanists, 234; speaks of Christ as God, 247.

Miltiades, bishop of Rome, addressed by Constantine, 381.

Miltiades, a Montanist, 230.

Minucius Fundanus, proconsul of Asia, receives rescript from Hadrian in favor of Christians, 181, 182.

Miracles, of the Post-Apostolic age, 221; of Narcissus of Jerusalem, 255.

Moabitess. See Ruth the Moabitess.

Moderatus, a Pythagorean philosopher, 266.

Modestus, 197; writes against Marcion, 203.

Monarchy, work on, by Irenæus, 238.

Montanism, 103, 207, 229-237, 268.

Montanists, false prophets of, 229.

Montanus, 218, 229, 232, 233, 234, 235, 236.

Months, table showing Roman method of computing the days of, 402; table of Macedonian, 403.

Moses, 82, 83, 84, 85, 87, 94, 145, 224, 239, 319, 363, 364; shown by Tatian to be older than the most celebrated Greeks, 209, 260; "Harmony of," 267; murmured against, 305.

Moses, a Roman confessor, 289.

Musæus, 319.

Musanus, 197, 207.

Mysia, 231.

Narcissus, Gentile bishop of Jerusalem, 226, 240, 241, 244, 257; miracles of, 255; goes into retirement, 256; comes out of retirement, 256.

Natalius, bishop of the sect of Theodotus, 247.

Nathan, son of David, 91, 92, 94.

Nature, work on, by Dionysius, 311.

Nave, father of Joshua, 85.

Nazara, a village of Judea, 93.

Nazarenes, Gospel of, 168 (note 15).

Nebuchadnezzar, 224.

Nemesion, an Egyptian, martyr under Decius, 285.

Neon, 268.

Neo-Platonism, 264 (note 1).

Nepos, schism of, 308, 309.

Nero, succeeds Claudius, 122; more cruel in his later years, 125 (note 15); persecutions and crimes of, 128, 129, 138, 147, 149, 163, 205.

Nerva, becomes emperor, 149.

New Testament Canon, 133, 155, 273.

Nicetes, father of the Eirenarch Herod, 191.

Nicolaitans. See Nicolaus, sect of.

Nicolaus, sect of, 161.

Nicomachus, a Pythagorean philosopher, 266.

Nicomas, bishop of Iconium in Lycaonia, 312, 313.

Nicomedia, 333, 360, 365; persecutions in, under Diocletian, 326, 327, 328; fire in palace of, 327.

Nicomedians, 201.

Nicopolis, near Actium, 263.

Nilus, in Egypt, 285.

Nilus, an Egyptian bishop and martyr, 334, 355.

Noah, 82, 306.

nothod, Eusebius' use of, 128 (note 46), 155 (note 1).

Nomes, of Egypt, 118.

Novatian. See Novatus.

Novatus, 294; schism of, 286-290, 296; attitude of, toward the lapsed, 286; Cornelius writes epistles concerning, 286; epistle of Cyprian concerning, 286; character of, according to Cornelius, 287; character of, 287 (note 13); ordination of, to the episcopate, 288, 290; addressed by Dionysius, 290, 291; attitude of, toward Catholic baptism, 297.

Novatus, a presbyter of Carthage, 289 (note 29).

Numenius, a philosopher and rhetorician, 266.

Numerianus, becomes emperor, 316.

Numidia, 382.

OEdipodean intercourse, 213.

Ogdoad, work on, by Irenæus, 238.

oikogomia. See Dispensation of Christ.

Old Testament Canon, according to Josephus, 144, 155, 206; according to Melito, 206; according to Origen, 272; used by the Elkesites, 280.

Olympiads, 110.

Onesimus, pastor of church of Ephesus, 168.

Onesimus, addressed by Melito, 206.

Ophites, immorality of, 114 (note 18).

Oracles of the Lord. See logia.

Oracles of Matthew. See logia.

Origen, quoted, 133, 264; training of, 249; eager for martyrdom, 250; proficient in the Scriptures while yet a boy, 250; refuses to join in prayer with heretics, 250; takes charge of the catechetical school of Alexandria, 251; proficiency in secular literature, 251; shows bravery during the persecution, but escapes all harm, 251; asceticism of, 252; pupils of, suffering martyrdom, 252; studies under Clement, 253; makes himself a eunuch, 254; ordained a presbyter, 255, 271; accused by Demetrius, 255; addressed by Alexander, 261; earnest study of the Scriptures, 262; his Hexapla, 263; his Tetrapla, 263; his learning attracts many students, including heretics and philosophers, 264; slandered by Porphyry, 265; allegorical interpretation of the Scriptures, 266 (note 1); proficiency in Grecian learning, 267; visits Arabia, 267; preaches in Cæsarea, 267; visits Mammæa, mother of Emperor Alexander Severus, at Antioch, 269; his great zeal in composing commentaries, 271; commentaries prepared by him at Alexandria, 271; visits Greece on ecclesiastical business, 271; passes through Palestine, 271; commentary on the Gospel of John, 271; on Genesis, 271, 272; on the Psalms, 272; on Lamentations, 272; works on the Resurrection, 272; De Principiis, 272; his Old Testament Canon, 272; friendship of Palestinian bishops towards, 274; work on martyrdom, 274; pupils of, in Cæsarea, 275; epistle of, to Africanus, 276; his commentaries, composed in Cæsarea in Palestine, 277; on Isaiah, 277; on Ezekiel, 277; second visit to Athens, 277; on the Song of Songs, 277; brings Beryllus back to the orthodox faith, 277; apology for, by Eusebius and Pamphilus, 271, 278; work of, against Celsus, 278; permits his discourses to be taken by stenographers, 278; commentaries of, on Matthew and the minor prophets, 279; various epistles of, 279; heals dissension of the Arabians, 279; on the Elkesites, 280; sufferings of, in persecution under Decius, 281; addressed by Dionysius on the subject of martyrdom, 291; school of, 303; life and writings of, discussed, 391-394; relations of, with Demetrius, discussed, 394, 395; visit to Greece, cause and date of, discussed, 395-397; final departure of, from Alexandria discussed, 395-397; ordination of, discussed, 397.

Osrhoene, 242.

Osrhoenians, Gospel preached to, 104.

Otho, Roman emperor, 138.

Otrous, or Otrys, in Phrygia, 230.

Pachymius, Egyptian bishop and martyr, 334.

Pæsis, a martyr, 345.

Pagæ, in Lycia, 345.

Palestine, 92, 93, 185, 226, 240, 241, 244, 254, 267, 271, 277, 280, 291, 302, 303, 320, 328, 343, 344, 347, 348, 350, 355; martyrs of, 342-356.

Palmas, bishop of Amastris, 201, 242.

Pamphilus, presbyter of Cæsarea, 320, 334; Eusebius' Life of, 277; library of, in Cæsarea, 277, 278; tortured, 348; martyrdom of, 351-354.

Pamphylia, 310.

Paneas. See Cæsarea Philippi.

Panegyric of Eusebius on the building of the churches, 370-378.

Panius Mountain, source of the Jordan, 304.

Pantænus, the Philosopher, 224, 225, 253, 259, 261, 267.

Paphos, 310.

Papias, of Hierapolis, 116, 165; writings of, 170; quoted, 172-174; not a hearer of the Apostles, 170; hearer of Aristion and the Presbyter John, 171; of limited understanding, 172; a chiliast, 172.

Papirius, a martyr, 242.

Papylus, a martyr, 193.

Paraclete, the, 229; Manes proclaims himself to be the, 317.

Parætonium, 301.

Parthia, 132.

Parthicus, 90.

Paschal Canon, of Hippolytus, 270; of Dionysius, 305; of Anatolius, 319.

Paschal controversy. See Passover.

Passover, work on, by Melito, 205; controversy concerning the, 241-244; agreement in regard to, reached, 244; Clement's work on, 259, 260.

Patermuthius, a martyr, 355.

Patmos, 310.

Patricius, vicar of the prefects, 383.

Paul, the Apostle, 99, 226, 246, 283, 304, 310; mentions James the Just, 104; persecutor of Christians, 104; appointed an Apostle, 105; called "prophet," 107, 110, 113; preaches from Jerusalem to Illyricum, 121, 132, 136, 273; sent to Rome as captive, 123; release and second imprisonment, 124; death of, 128, 129, 130, 132; burial place of, 130; with Peter founds churches of Corinth and Rome, 130, 222; fellow-laborers mentioned, 136, 137; mentions Luke's Gospel, 137, 149, 154, 273; married, 161, 168; rejected by the Severians, 209; rejected by the Elkesites 280; quoted, 352; Epistles of, 134, 152, 168; Epistles of, a part of the N. T. Canon, 155; Epistles to Timothy, 124, 133; not author of Epistle to the Hebrews, 135; writes to Hebrews in his native tongue, 169, 174, 187, 201; author of Epistle to the Hebrews according to the ancients, 273; "Acts of," 135; "Acts of," placed among the Antilegomena, 156.

Paul, an Antiochian heretic, 250.

Paul, a martyr of Cæsarea, 349.

Paul, companion of Dionysius of Alexandria, 282, 301.

Paul of Jamna, a martyr, 352.

Paul of Samosata, 246; character of, 315, 316; heresy of, 312-316, 318; refuted by Malchion, 313; excommunicated, 313; Epistle of the bishops against, 313-315; Synod held against, 320.

Paulinus of Iconium, 268.

Paulinus of Tyre, 369; the tenth book of the Church History inscribed to, 369; Eusebius' panegyric addressed to, 370; builder of the great church of Tyre, 370 sq.

Peace after the great persecution, 369 sq.; finally assured to the Christians after the defeat of Licinius, 387.

Peleus, Egyptian bishop and martyr, 334, 355.

Pella, a town in Perea, 138, 177.

Penance, rules for, in the early Church, 278.

Pentapolis, 295, 311.

Pepuza, in Phrygia, named Jerusalem by Montanus, 235, 236.

Perea, 122 b.

Perennius, a Roman judge, 239, 240.

Perga, in Pamphylia, 310.

Pergamos, 192, 213.

Persecution under Trajan, 165; under Severus, 249, 251; under Maximinus, 274; under Decius, 280-286; followed by peace, 294; under Valerian, 298-302; under Diocletian, 316, 317, 322, 323-356; under Licinius, 384-386; causes of persecution under Diocletian, discussed, 397-400.

Persia, 317.

Persians, 224.

Pertinax becomes emperor, 245.

Pestilence in Alexandria, 306, 307.

Peter, the Apostle, 99, 104, 226, 258, 261, 304, 310, 311; detects Simon Magus, 105, 115; instructs Cornelius, 107; imprisoned, 111; preaches in Rome, 115, 116; authorizes Mark's Gospel, 116, 261, 273; meets Philo in Rome, 117; death of, 128, 129, 130, 162; burial-place of, 130, 162; with Paul, founds churches of Rome and Corinth, 130, 222; preaches in Pontus, etc., 132, 136; married, 162; martyrdom of wife of, 162, 165, 168; writings of, 133, 134, 149; First Epistle of, 116, 122, 133, 173, 222, 273; First Epistle of, a part of the N. T. Canon, 156; Second Epistle of, 133, 273; "Acts of," 133; "Apocalypse of," 134, 261; Apocalypse of, placed among the ndthoi, 156; "Gospel of," 133, 258; Gospel of, excluded from the Canon, 157; "Preaching of," 133; "Teaching of," 168 (note 15), 171, 172, 173, 174.

Peter, bishop of Alexandria, 322, 334, 360.

Peter, companion of Dionysius of Alexandria, 282, 301.

Peter, a member of Diocletian's household, 327.

Peter Apselamus, a martyr, 351.

Petra, 97.

Peucetius, a favorite of Maximin, 368.

Phaeno, mines of, 334, 348.

Pharaoh, 363.

Pharisee, 89, 199.

Philadelphia, 168, 192.

Phileas, bishop of Thmuis, Epistle of, quoted, 330; martyrdom of, 330, 334.

Philemon, a Roman presbyter addressed by Dionysius of Alexandria, 295.

Philetus, bishop of Antioch, 269, 271.

Philip, the Tetrarch, 96, 107.

Philip, the Asiarch, 190.

Philip, bishop of Jerusalem, 176.

Philip of Gortyna, 198, 201; writes against Marcion, 203.

Philip of Arabia, Roman emperor, reported to have been a Christian and to have done penance, 278; Origen's Epistle to, 279; slain, 280.

Philip, son of Emperor Philip, 278.

Philip, one of the Twelve, 242; preaches in Samaria, 104; encounters Simon Magus, 105; instructs Ethiopian eunuch, 105; married, 161; confounded with Philip, the Evangelist, 162, 171; burial-place of, 162; daughters of, 162, 169, 172, 234, 242.

Philip, the Evangelist, confounded with Philip, the Apostle, 162, 171; death of, and of his daughters, 163, 242; resided at Hierapolis, 172, 242.

Philippians, 168; Polycarp's Epistle to, 188.

Philo, of Alexandria, family and culture of, 107; embassy to Rome, 108; on the Embassy, 109; on the Virtues, 109; meets Peter in Rome, 117; describes the Therapeutæ, 117-119; De Vita Contemplativa, 117; writings of, 119-121; reads his "On the Virtues" before Roman Senate, 121; referred to by Clement of Alexandria, 260; by Anatolius, 319.

Philomelium, letter to church of, 188.

Philoromus, a martyr in the persecution under Diocletian, 330.

Philosophical mode of life, in sense of asceticism, 117, 169, 252, 256.

Philosophy, used in sense of asceticism. See the preceding.

Philumene, virgin and companion of Apelles, 227.

Phoenicia, 104, 328, 359, 360, 370; martyrs in, 333, 345.

Phoenicians, 304.

Phrygia, 212, 218, 219, 229, 230, 231, 235; burning of an entire city of, during Diocletian's persecution, 331, 332.

Phrygian heresy. See Montanism.

Pierius, presbyter of Alexandria, 321, 322.

Pilate, procuratorship of, 96; condemns Christ, 98; reports to Tiberius, 105; tyranny of, 109; stirs up tumult among the Jews, 109, 110; suicide of, 110 (note 1); forged acts of, 96, 359, 360; Christ crucified under, 222.

Pinnas, bishop, addressed by the Emperor Gallienus, 302.

Pinytus, bishop of Crete, 197, 201.

Pionius, a martyr, 162.

Pius, bishop of Rome, 182, 183, 221, 243.

Pius, emperor of Rome. See Antoninus Pius.

Plato, 181, 266.

Plinius Secundus, governor of Bithynia, writes concerning Christians, 164.

Plutarch, pupil of Origen, 251; martyrdom of, 252.

Polybius, bishop of Tralles, 168.

Polycarp, bishop of Smyrna, 161, 165, 167, 168, 170, 187, 188, 220, 238, 239, 242, 243; martyrdom of, 188-192; communes with Anicetus and administers the eucharist in Rome, 244.

Polycrates, bishop of Ephesus, quoted, 162, 240; on the Paschal controversy, 242.

Pompey, the Roman general, 90, 92.

Pontianus, bishop of Rome, 271, 274.

Ponticus, a Gallic witness in the persecution under Marcus Aurelius, 216.

Pontius, addressed by Serapion, 237, 258.

Pontius Pilate. See Pilate.

Pontus, 132, 136, 183, 184, 188, 201, 223, 242, 276, 294, 303, 312, 321, 333, 345, 386.

Porphyry, a martyr, 353; his death reported to Pamphilus by Seleucus, 353.

Porphyry, the Neo-Platonist, 264; gives account of Origen, 265; writes against the Christians, 265, 266.

Potamiaena, martyrdom of, 253.

Pothinus, bishop of Lyons, a Gallic witness in the persecution under Marcus Aurelius, 214, 220.

Potitus, a Marcionite, 228.

Pre-existence of Christ, discussed by Eusebius, 82, 85.

Preparation, day of, 346, 347 (note 8).

Presbyter, nature of office of, in the early church, 150 (note 14); ancient, 261; office mentioned, 223, 243, 286, 287, 290, 301, 305, 313, 320.

presbuterod, used in an unofficial sense, 278 (note 5).

Primus, bishop of Alexandria, 174, 175.

Prisca, wife of Diocletian, friendliness of, toward Christians, 323 (note 2).

Priscilla, 121.

Priscilla, Montanist prophetess, 229, 231 (note 18), 235, 237.

Priscus, father of Justin, 185.

Priscus, martyr at Cæsarea under Valerian, 302.

Probus, Roman emperor, 316.

Probus, a martyr, 351.

Proclus, opponent of Caius, 163.

Proclus, an ecclesiastic, 313.

Proclus, a Montanist, and an opponent of Caius of Rome, 130, 163, 268.

Procopius, a Palestinian martyr, 342.

Prophets, from Jerusalem, 107.

Proselyte, Jewish, 93.

Protoctetus, a presbyter of Cæsarea, 274.

Protogenes, 313.

Proverbs of Solomon, called "All-virtuous Wisdom," 200.

Psalms, celebrating Christ as God, 247; Hexapla of the, 263.

Ptolemæus, a martyr, 195.

Ptolemais, in Pentapolis, 244, 295.

Ptolemies of Egypt, close of dynasty of, 88.

Ptolemy, martyr under Decius, 285.

Ptolemy Lagus, king of Egypt, 223.

Ptolemy Philadelphus, 319.

Publius, bishop of Athens, 200.

Publius, Gentile bishop of Jerusalem, 226.

Pyrucheium, siege of, 318.

Pythagoreans, one of the most famous referred to, 266.

Quadratus, the Apologist, 175.

Quadratus, bishop of Athens, 200.

Quadratus, the prophet, 169, 234.

Quinta, martyr under Decius, 283.

Quintus, a Phrygian, 189.

Rechabites, 126.

Regeneration, 376.

Remission of sins, according to the Elkesites, 280.

Repentance, Dionysius of Alexandria on, 291, 292.

Resurrection, 376.

Retecius of Autun, 381.

Revelation. See Apocalypse of John.

Rhodo of Asia, writes against Marcion, 227; quoted, 227, 228.

Rhone, river, 211.

Rhossus, in Syria, 258.

Roman church, 225, 242, 271, 286, 290, 312, 317.

Roman emperors, table of, 401.

Roman empire, 89, 90, 101, 223.

Roman learning, 276.

Romans, Epistle to, integrity of, 135, 203, 205; relation of the last chapter to the remainder of the epistle, 388.

Romanus, a martyr, 343.

Rome, 106, 167, 168, 169, 183, 186, 197, 198, 210, 219, 220, 228, 239, 241, 243, 246, 261, 262, 381, 382; Peter and Simon Magus in, 115; gathering place of heretics, 115 (note 6); origin of church of, 115 (note 1); church of, founded by Peter and Paul, 130, 222; Linus, first bishop of, 133; church of, disputes epistle to the Hebrews, 135; liberality of church of, 201; list of early bishops of, 174 (note 1), 175; bishops of, during reign of Antoninus Pius, 182; Irenæus' catalogue of bishops of, 221; table of bishops of, during the first three centuries, 401.

Romulus, a martyr, 345.

Rufus, governor of Judea, 168, 177.

Ruth, the Moabitess, 93.

Sabbath, Dionysius on the, 307.

Sabellius, heresy of, 295; epistles of Dionysius against, 311.

Sabinus, prefect of Egypt under Decius, 282, 301.

Sabinus, an imperial official under Maximin, epistle of, to the provincial governors in regard to the Christians, 357, 358, 364.

Sadducees, most cruel of all the Jews, 127; Jewish sect, 199.

Sadduchus, a Pharisee, 89.

Sagaris, martyrdom of, 205, 242.

Salome, sister of Herod the Great, 95.

Samaria, 104.

Samaritans, Jewish sect, 199.

Samosata, 246, 312-316.

Samuel, 352.

Sanctus, one of the Gallic witnesses in the persecution under Marcus Aurelius, 213, 214, 215.

Saracens, enslave fugitive Christians, 285.

Sardis, 186, 203, 242.

Sarmatians, 219.

Saturnilians, 199.

Saturninus, the Gnostic, 178, 208; asceticism of, 114 (note 18).

Saul, king of Israel, 90.

Scriptures, Irenæus' account of, 222; allegorical interpretation of, 266 (note 1).

Scythia, 132.

Seal, (sphragis). See Baptism.

Sects, the seven, among the Jews, 199.

Seleucus, a martyr, 353.

Senate, the Roman, 105.

Seneca, bishop of Jerusalem, 176.

Septuagint, composition of, 223, 319; Origen's study of, 262; edited by Origen, 263.

Serapion, bishop of Antioch, writings of, 257; writes against Montanists, 237, 240, 257, 258.

Serapion, martyr under Decius, 283.

Serapion, an aged believer of Alexandria, 290.

Serennius Granianus, proconsul of Asia, 181, 182.

Serenus, pupil of Origen, suffers martyrdom by fire, 252.

Serenus, another pupil of Origen, is beheaded, 252.

Servilius Paulus, proconsul of Asia, 205.

Seven, the, appointment of, 103, 104; not deacons, but elders, 103 (note 2a), 163.

Seventy, the, 97, 98, 100, 101, 103, 104, 152.

Severa, wife of Emperor Philip, Origen's epistle to, 279.

Severians. See Severus.

Severus, a heretic, 209.

Severus, Roman emperor, 245, 247, 249, 254, 255, 263.

Sextus, an ecclesiastical writer, 245.

Shepherd of Hermas. See Hermas.

Sicily, 356, 364, 382.

Sidon, 333.

Sidonius, a Roman confessor, 287.

Silas, companion of Paul, 234.

Silvanus, bishop of Emesa, 333, 360.

Silvanus, bishop of Gaza, 334, 348, 355.

Simeon, bishop of Jerusalem, 146, 149, 176, 199; martyrdom of, 163, 164; date of martyrdom of, 164, 165.

Simon, the high priest, 97.

Simon Barjona, 310.

Simon Magus, attracted by Philip, 104; reputation of, 105; the "great power of God," 105; pretends conversion, 105; baptism of, 105; detected and rebuked by Peter, 105, 113; denounced in Justin's Apology, 114; honored with statue in Rome, 114, 115; author of all heresy, 114; meets Peter at Rome, 115; destroyed, 116, 158, 178, 199.

Simonians, immorality of, 114, 199.

Sion, Mount, 352.

Sixtus. See Xystus.

Smyrna, 165, 167, 168, 187, 188, 192; letter of church of, to the church of Philomelium, 188 sq.

Socrates, the philosopher, quoted, 194.

Socrates, bishop of Laodicea, 318.

Sodom, 83.

Solomon, 91, 94, 370; "Wisdom of," 223, 244, 260.

Song of Songs, commentary on, by Origen, 277.

Sophists, 313.

Sosthenes, a companion of Paul, 99.

Sotas, bishop of Anchialus, 237.

Soter, bishop of Rome, 197, 190, 201, 210, 211, 221, 243.

Spain, 356.

Statius Quadratus, proconsul of Asia, 189 (note 9).

Statue, erected by the woman with an issue of blood, 304.

Stephen, one of the Seven, 104, 161, 218; martyrdom of, 104, 107, 138.

Stephen, bishop of Laodicea, 320.

Stephen, bishop of Rome, on the re-baptism of the lapsed, 293, 294, 295.

Stocks, the, 193, 214, 281, 331, 343, 344.

Stoics, some famous ones referred to, 266.

Strato's Tower, 111.

Stromata. See Clement of Alexandria.

Sub-deacons, 288.

Subintroductæ, 315.

Suicide of women, to escape defilement, 332, 337; opinions of the Fathers in regard to, 333 (note 3).

Susannah, story of, fictitious, according to Africanus, 276.

Symeon. See Simeon.

Symmachus, translator of the Old Testament, 262, 263, 264; an Ebionite, 264.

Synada, in Phrygia, 268; synod of, 269.

Syneros, a Marcionite, 228.

Synod, at Rome, in behalf of the unity of the Church on occasion of the Donatist schism, 380, 381; at Arles, summoned by Constantine, 381, 382.

Syracuse, 381.

Syria, 88, 89, 167, 168, 178, 185, 294, 302, 318, 328, 355.

Taposiris, near Alexandria, 282.

Tarsus, 291, 294, 312, 314.

Tatian, asceticism of, 114 (note 18); authority for martyrdom of Justin, 194; life and writings of, 207-209; heresy of, 207-209: his Book of Problems, 228, 229; instructor of Rhodo at Rome, 222, 228; speaks of Christ as God, 247; mentioned by Clement of Alexandria, 260.

Teaching of Peter. See Peter.

Telesphorus, bishop of Rome, 177, 182, 221, 242.

Telesphorus, addressed by Dionysius, 311.

Temptations, work on, by Dionysius, 311.

Tertullian, family and culture of, 106; apology for Christians, 105; on Nero, 129; quoted, 149, 165; narrates the story of the Thundering Legion, 220.

Tetrapla, of Origen, 263.

Thaddeus, one of the "Seventy," 99; in Edessa, 100-102, 104.

Thaumaturgus. See Gregory Thaumaturgus.

Thebais, 249, 328, 329, 334, 349, 350.

Thebuthis, a heretic, 199.

Thecla, a martyr, 344, 347.

Thelymidres, bishop of Laodicea, 291, 294.

Themisto, a Montanist, 233, 235.

Theoctistus, bishop of Cæsarea in Palestine, 268, 274, 291, 294, 303.

Theodolus, a martyr, 353.

Theodorus. See Gregory Thaumaturgus.

Theodorus, of Synada, 268.

Theodorus, an ecclesiastic, 313.

Theodorus, Egyptian bishop and martyr, 334.

Theodosia, a martyr, 348.

Theodotion, translator of the Old Testament, 262, 263.

Theodotus of Ephesus, 223.

Theodotus, bishop of Laodicea, 320.

Theodotus, a Montanist, 218, 232.

Theodotus, the elder, the cobbler, 247, 248.

Theodotus, the younger, the banker, 247.

theologia. See Divinity of Christ.

Theonas, bishop of Alexandria, 321.

Theophanies, to be regarded as appearances of Christ, 83.

Theophilus, bishop of Antioch, 197, 202.

Theophilus, bishop of Cæsarea, 240, 241, 244, 313.

Theophilus, martyr under Decius, 285.

Theophrastus, admired by the Theodotians, 248.

Theotecnus, bishop of Cæsarea, 303, 312, 313, 320.

Theotecnus, curator of Antioch, 358; death of, 368.

Theraputæ, described by Philo, 117-119.

Thessalonians, 206.

Theudas, the Impostor, 112, 113.

Thomas, the apostle, 100, 101; sends Thaddeus to Edessa, 104; labors in Parthia, 132; Gospel of, excluded from the canon, 156, 171.

Thrace, 237.

Thraseas, bishop and martyr of Eumenia, 236, 242.

"Thundering Legion," story of, 220.

Thyestean banquets, 213.

Tiberias, 145.

Tiberius, emperor of Rome, 96; reception of Pilate's report, 105, 106; favors Christianity, 106; death of, 107.

Timæus, bishop of Antioch, 317.

Timolaus, a martyr, 345.

Timotheus, a martyr, 344.

Timothy, Paul's Epistles to, 124, 133, 137, 221; first bishop of Ephesus, 136.

Timothy, companion of Dionysius of Alexandria, 282, 311.

Titus, first bishop of Crete, 136.

Titus, son of Vespian, conducts war against Jews, 138, 146; becomes emperor, 147.

Tobias, bishop of Jerusalem, 176.

Tobias of Edessa, 101.

Tobias, the father of the former, 101.

Trajan, Roman emperor, 149, 150, 164, 173, 175, 220; forbids Christians to be sought after, 164-166.

Tralles, 168.

Tripolis, 345.

Troas, 168.

"True Discourse," Origen's work against Celsus, 278.

Trypho, the Jew, Dialogue of Justin against, 196, 197.

Twelve (apostles), the 99; scattered abroad, 104.

Twelve Prophets, the, commentary on, by Origen, 279.

Tymium in Phrygia, named Jerusalem by Montanus, 235.

Tyrannion, bishop of Tyre, 333.

Tyrannus, bishop of Antioch, 317.

Tyre, 294, 317, 328, 348, 360; the great church of, 370 sq.; description of the church, 375-378; Eusebius' panegyric on the building of the churches delivered at, 370 sq.

Ulpianus, a martyr, 347.

Urbanus, bishop of Rome, 269, 271.

Urbanus, a Roman confessor, 287.

Urbanus, governor of Palestine, 344, 345, 346, 348, 349.

Urbicius, a Roman governor, 195, 196.

Ursus, finance mister of Africa, 382.

Valens, Gentile bishop of Jerusalem, 226.

Valentina, a martyr of Cæsarea, 349.

Valentinians, 199.

Valentinus, the Gnostic, 182, 183, 187, 208, 210, 238, 264.

Valeria, daughter of Diocletian, friendliness of, toward Christians, 323 (note 3).

Valerian, Roman emperor, at first friendly to Christians, 298; persecution under, 298-302, 326.

Valerius Gratus, procurator of Judea, 97.

Vales, deacon from Ælia, and martyr, 352.

Vatican, 130.

Verissimus (Marcus Aurelius), 185.

Verus, Roman emperor. See Marcus Aurelius.

Vespasian, emperor, 110, 138, 220; besieges the Jews, 127, 131 (note 4), 141, 143; commands to seek descendants of David, 146, 147.

Vettius Epagathus, one of the Gallic witnesses, 212.

Victor, bishop of Rome, letter of Polycrates to, 162; excommunicates church of Asia, 240, 241, 242, 244, 246, 247; admonished by Irenæus and others for his treatment of the Asiatic church, 243.

Vienne, a city of Gaul, 98; account of martyrs of, 211; Epistle of church of, 212.

Volusian, 298 (note 1).

"Wisdom of Solomon." See Solomon.

Witnesses. See mdrtns.

Xerxes, 145.

Xystus I., bishop of Rome, 176, 221, 243.

Xystus II., bishop of Rome, 294, 297, 303, 312; receives Epistle on Baptism from Dionysius, 295.

Zacchæus, bishop of Jerusalem, 176.

Zacchæus, a martyr, 343.

Zacharias, 212, 213.

Zambdas, bishop of Jerusalem, 321.

Zebedee, father of James and John, 309.

Zebinas, a martyr, 350.

Zeno, martyr under Decius, 285.

Zenobius, presbyter of Sidon, 333.

Zenobius, physician and martyr, 334.

Zephyrinus, bishop of Rome, 130, 246, 247, 248, 261, 268.

Zerubabel, 371, 374.

Zeus. See Jupiter.

Zion, mount of, 378.

Zosimus, 168.

Zoticus, bishop of Comana, 233, 236.

Zoticus, of Otrous, 230.

EUSEBIUS: CONSTANTINE.

GENERAL INDEX.

Note.--The references to prolegomena and notes are in italics.

Ablavius, letter of C. to, 437.

"Aborigines," 602.

Abraham at Mambre, 533.

Acacius, Count, 533, 538.

Accident, 564, 565.

Achaian bishops at Nicæa, 521.

Acheron, 567.

Achilles, 577.

Acrostic "Jesus Christ, Son of God, Saviour, Cross," 574.

Adrianople, battle of, 418.

Advent of Christ predicted, 573.

Aegae, 535.

Aelafius = Ablavius.

Aesculapius, 601; Temple of, 535.

Aëtius, letter of C. to, 538.

Africa, controversies in, 516.

Agathangelus (source), 449.

Alexander of Alexandria, letter of C. to, 438; letter of C. to, 515; appoints George of Arethusa, presbyter, 538.

Alexander and Arius, origin of controversy between, 516; continuation of, 518.

Alexander of Thessalonica, 551, note.

Alexander the Great, 483.

Alexandria, Arian, controversies at, 515; worships at, prohibited, 546.

Amasia of Pontus, cruelties at, 500.

Ambrosius of Milan (source), 447.

Ammianus Marcellinus (source), 448.

Amomum, 576.

Amoses, 602.

Amphiaraus, 601.

Anastasia, 417, note.

Anastasius Bibliothecarius (source), 452.

Ancyrona, 420.

Anna Comnena (source), 454.

Anonymous Acts of Metrophanes and Alexander (source), 452.

Anonymous, qui Dionis Cassii historias continuavit (source), 451.

Anonymus Valesianus (source), 449.

Antioch, church built in 532, 594; disturbance at by Eustathius, 536.

Antiochians, letter of C. to, 438.

Antonius, letter to C. and of C. to him, 439.

Antony, 575.

Anulinus, letters of C. to, 437.

Aphaca in Phoenicia, 534.

Apollo, 512, 534, 574, 601, 602.

Apparition of Constantine's troops, 502.

Arabian bishops at Nicæa, 521; at Jerusalem, 551.

Arborius, 429.

Arethusa, 538.

Argo, 577.

Arius, letters of C. to, 438, 439; controversies concerning, at Alexandria, 515; letter of C. to, 515.

Arius and Alexander, origin of controversy between, 516; continuation of controversy, 518.

Aries, Council of, 417 note.

Asian bishops at Nicæa, 521.

Assyria, laws of, 573.

Assyrian Empire, overthrow of, 574.

Assyrians, 576.

Athanasius, letters of C. to, 439; (source), 446.

Attaliata, Michæl (source), 453.

Augustinus (source), 447.

Augustus, 575.

Aurelian, 579.

Babylon, 573.

Bacchus, 590, 601.

Bacchus, Omadian, 602.

Banquet given to bishops at Nicæa, 523, 524.

Baptism (mythical) of C., 439.

Baptism of C, 556.

Bassianus, 417, note.

Bethlehem, erection of church in, 530. 531, 594.

Bindings, elaborate, 549.

"Bishop," C. as, 546.

Bithynian bishops at Jerusalem, 551.

Blemmyans, 483, 542.

Brescia, battle of, 416.

Britannic ocean, 507.

Britons, 483, 489, 553.

Bructeri, 413.

Byzantium, 418; becomes Constantinople, 419.

Cæcilianus, letter of C. to, 437.

Calendarium Romanum Constantine Magni (source), 448.

Calocærus, revolt of, 420.

Cambyses, 574.

Cantacusenus, Joannes (source), 454.

Cappadocian bishops at Nicæa, 521.

Cappadocian bishops at Jerusalem, 551.

Carthagenians, 602.

Cassiodorus (source), 415.

Cataphrygians, 539.

Catholicus, 549.

Cave of the nativity, 530.

Cave of the ascension, 530, 594.

Cedrenus, Georgius (source), 453.

Cemeteries, 510.

Ceres, 590.

Chalcedon, 419.

Chance, 565.

Chastity, esteem among Christians, 492.

Childless persons, law concerning, 546.

Chios, 602.

Chrestus, letter of C. to, 437.

Christ appears to C. in a dream, 490; the Son of God, 563; the creator of all things, 563; coming of in the flesh, 568; is God, and the Son of God, 568; miraculous conception of, 569; the Preserver, 569; doctrines and miracles of, 572; teaching of, 572; coming of, predicted, 573; cares for Daniel, 574; prophesied by the Sibyl, 575; miraculous birth of, 575, 576; divinity of, 576, 577; the author of Constantine's victories, 578; the Son of God, 578. See under Word.

Christian Conduct, 578.

Christians promoted to office, 511; persecution of, 496, 497; cf. persecution, 512-13; kindly received by barbarians, 513; in Persia, 542; not to be held slaves by Jews, 547; hypocritical Christians, 554.

Chronicon Paschale (source), 451.

Chrysopolis, battle of, 419.

Church, the, appeal to, 562; heir to the property of those dying without kindred, 509.

Church of the Apostles (see Constantinople).

Church of the Holy Sepulchre. See Holy Sepulchre.

Church festivals, honored by C., 545.

Churches built at Constantinople, 532; restoration of property to, 510; building of, 511 et pass.

Cicero, 575.

Cilicia, demon worship in, 535.

Cilician bishops at Nicæa, 521; at Jerusalem, 551.

Codinus (source), 454.

Coins, 544, 559.

Cole, Old King, mythical grandfather of C., 441.

Confessors, 508; laws in favor of, 505; property of, 509.

Constans, made consul, 419, 420; appointed Cæsar, 550, 584.

Constantia, marriage, 417; asks to have Licinius spared, 419,

Constantin, city of, 549, 550.

CONSTANTINE.

EVENTS, ACTS, CIRCUMSTANCES.

Early years, 411 sq.; name, 411 and note; surnamed Great, 411; date of birth, 411 and note; born at Naïssus, 411 and note; son of Constantius Chlorus and Helena, 411; brought up at Drepanum, 411; sent to court of Diocletian, 412; takes part in various campaigns, 412; with Diocletian in Egypt, 412; alliance with Minervina, 412 and note; at Nicomedia, 412; at abdication of Diocletian and Maximinus, 412; physique of, 412; courage of, 412; created tribune of first order, 412; nominated Cæsar by Diocletian, rejected by Galerius, 412; death sought by Galerius, 412; gains permission to go, 412; maims post horses, 412; joins his father at Boulogne, 412; accompanies him to Britain, 412; named as successor by Constantius at York, 412; proclaimed Augustus, 413, 414; supported by Erocus, 413; claims title from Galerius, 413; is given title of Cæsar, 413; war against France, 413; against Bructeri, 413; exposes captives to wild beasts, 413; C. and Maximinus, named "sons of the emperors," 413; acknowledged emperor by Galerius, 413; marries Fausta, 414; plot of Maximian, 413; capture of Maximian, 413; another plot, 413; saved by Fausta, 413; puts Maximian to death, 413; internal improvements, 413; favors the Christians, 414; writes to Maximinus in their behalf, 414; named Augustus by Maximian, 414; campaign against Maxentius and capture of Rome, 416, 417; returns to Milan, 417; marriage of Constantia, 417; edict of Milan, 417 and note; returns to Gaul, 417; C. and the Donatists, 417 and note; falls out with Licinius, 417 and note; defeats of Licinius at Cibalis and Mardia, and redistribution of territory, 418; Decennalia, 418; at Arles, 418; in Dacia and Pannonia, 418; campaign against Sarmatians, 418; war with Licinius, 418; defeats Licinius, 418, 419; favors the Christians, 419; takes part in Council of Nicæa, 419; Vicennalia, 419; at Aries and Milan, 419; puts Crispus and others to death, 419; tricennalia, 420; at Jerusalem, 420; death, 420; burial, 420; myths concerning, 441; C. and his mother Helena, 441; C. the son of a British princess, 441, 442; leprosy and baptism, 442; donation, 442, 443; dream, 443; voyage of Helena, 443, 444; finding of the cross, 444; sword, 445; remorse of, 445; C. and Tiridates, 445; compared with Cyrus and Alexander the Great, 483, 484; compared with Moses, 585; contrasted with Licinius, 496; contrasted with the persecutors, 519; vicennalia, 481 and note; tricennalia, 481; reigned thirty years and lived above sixty, 489; conquered nearly the whole world, 483; obtains authority over more nations than any who had preceded him, 483; eldest son and successor of Constantius, 487; accompanied Diocletian to Palestine, 487; plots of Diocletian and Galerius against, 488; flight of, to his father, 488; present at death of his father, 487, 488; assumes the purple, 488; proclaimed Augustus by army, 488; resolves to deliver Rome, 489; chooses Christianity, 489; vision of the cross, 489; has standard of the cross made, 490, 491; resolves to worship God and receives instruction, 491; makes ministers his advisers, 491; goes against Maxentius, 491; advances into Italy and thrice defeats forces of Maxentius, 492; defeats Maxentius at the Milvian bridge, 492, 493; enters Rome, 493; acts of grace, 494; honors bishops, 494; builds churches, 494; decennalia, 481, 495; victories over barbarians, 495; aroused in behalf of Christians persecuted by Licinius, 500; prepares for war, 501; victory of C., 502, 503; lets Licinius escape, 503; prayers in tabernacle, 503, 504; victory, 504; puts Licinius to death, 504; surnamed Victor, 505, 591; sends Hosius to Alexandria in the interest of peace, 515; anxiety for peace, 516; adjusts controversies in Africa, 516; presides at Council of Nicæa, 521; address to council, 522, 523; brings council to harmony, 523; entertains the bishops, 523; farewell address to the bishops, 525, 526; honors his mother, 532; subdues Scythians (Goths) and Sarmatians, 541, 542; affirms validity of decrees of councils, 547; listens standing to Eusebius, 548; appoints his sons Cæsars, 550; founds cities, 550; convenes council at Tyre, 550; dedicates church at Jerusalem, 551; divides empire between sons, 553; mourning at Rome, 558; honor paid them, 558; length of reign, 554; age at death, 554; war against Persians, 554; takes bishops with him, 554; also tent in the form of a church, 555; embassy from the Persians, 555; erects sepulchral monument, 555; sickness at Helenopolis, 555; proceeds to Nicomedia, 556; baptism, 556; thanksgiving for baptism, 556; death, 557; removal of body to Constantinople, 557; burial, 558.

CHARACTER AND RELIGIOUS ACTS.

Character, 420-435; inherited characteristics, 421; physical characteristics: height, countenance, complexion, hair, beard, nose, eyes, expression, figure, 421; shoulders, neck, strength, vigor, bearing, manners, dress, 422; mental characteristics: education, orations, delivery, literary style, patronage of learning, 422, 423; moral characteristics: energy, determination, rapidity of action, impetuosity, courage and valor, ambition, prudence, patience, perseverance, steadfastness, faithfulness, self-control, chastity, amiability, mildness, mercifulness, and forbearance, kindness, generosity, prodigality, hospitality, justice, righteousness, tact, vanity, magnificence, conceit, humility, arrogance(?), jealousy, suspiciousness, faithlessness; as son, husband, father, friend, as general, legislator, statesman, 423-430; religious characteristics, 430-433; honored by God, 482; the servant of God and conqueror of nations, 483; proclaims name of God in his edicts, 484; emperor by the will of God, 489; liberality to poor, 494; present at synods, 494, 495; divine manifestation to, 495; humane treatment of prisoners, 503; declares God to be the author of his prosperity, 506; chosen by God, 507; exhortation to worship God, 510; prayers of, 513, 544, 555, 556; piety of, 519, 520; orders erection of church at Jerusalem, 526, 528; presents of, at his vicennalia, 526; builds churches at Constantinople, 532; at Nicomedia, 532; abolishes idolatry at Constantinople, 532; destroys idol temples, 534, 535; builds church at Heliopolis, 536; presents by, 541; remission of taxes, 541; forbids idolatrous worship, 545; honors martyrs and church festivals, 545; observance of Easter, 545; requires soldiers to pray on Sunday, 545; form of prayer given, 545; zeal in prayer, 545; calls himself a bishop, 546; prohibits sacrifices, mystic rites, combats of gladiators, and worship of Nile, 546; gifts of, to churches, virgins, and the poor, 547; excessive clemency, 548; rebukes a covetous man, 548; liberality, 551, 552; displeased with excessive praise, 552; instructs his children in politics and religion, 553, 554; benevolence, 554; vigor of body, 554; builds Church of the Apostles, 555; gifts, 556; honored by God, 559; surpassed preceding emperors in devotion, 559; ascribes all things to God, 580; gifted with divine and human wisdom, 581; wise, good, just, 585; self-control, 586; abolishes idolatry, 591, 592; churches built by, 594.

LAWS, LETTERS, AND WRITINGS.

Laws and internal improvements, 418; writings, 436; oratorical, 436; letters and edicts, 436-440; laws, 440; style, 440; (spurious) treaty with Sylvester and Tiridates, 439; laws of, 440, 445; oration to the assembly of the saints, prolegomena, 466, 467, 469; edicts in favor of confessors, 505; laws concerning martyrs and concerning ecclesiastical property, 505; letters of, 506; rescripts, 506; law respecting piety, 506, 507; law granting release from exile, etc., 508; law forbidding sacrifice, 511; letter to Eusebius concerning the building of churches, 511; law ordering building of churches, 511; letter to the people of the provinces concerning the error of polytheism, 512; letter to Alexander and Arius, 515; letter to churches concerning Council of Nicæa, 524, 525; letters to bishops met at the Council of Nicæa, 526; letters to the Egyptians exhorting peace, 526; letter to Eusebius (Macarius) concerning Mambre, 533; letters to the Antiochians concerning Eustathius, 536; letter to Antiochians concerning Eusebius, 536, 537; letter to the council concerning the removal of Eusebius from Cæsarea, 538; letter to Eusebius on his refusing the bishopric of Antioch, 538; edict against the heretics, 539; letter to Sapor, 543, 544; law for observance of Sunday, 544; amends laws concerning the childless and concerning wills, 546; law that no Christian shall be slave to a Jew, 547; discourses and declamations, 547; oration to the saints, 548; writes to Eusebius concerning Easter, 548, 549; and concerning copies of the Scriptures, 548, 549; letter to Council of Tyre, 550, 551; writings of, 554; employs himself in compositions, 554; oration of, 561.

Constantine, arch of, 417, note.

Constantine, coins of, 544, 559.

Constantine, life of, by Eusebius, editions, 466; translations, 466, 467; translation (text), 481.

Constantine, literature on, 455-465.

Constantine, picture of, 520, 544.

Constantine, sources for life, 444-455.

Constantine, statue of, 493.

Constantine II. made Cæsar, 418, 550, 584; war against Goths, 419.

Constantine, sons of. See Sons of Constantine.

Constantinople, founding of, 419; description of, 555.

Constantinople, Church of Apostles at, 420.

Constantinople, founding of, mythical dream of C. concerning, 443.

Constantinople, Church of Apostles, 555; funeral service in, 558.

Constantinus Porphyrogenitus (source), 452.

Constantius, son of C., appointed Cæsar, 550, 584; marriage of, 553; buries his father, 558.

Constantius Chlorus, Emperor, 411; father of Constantine, 411; husband of Helena, 411 and note; made Cæsar, 411, 412; divorces Helena, 412; becomes Augustus, 412, 414; asks to have Constantine sent to him, 412; expedition to Britain, 412; death at York, 412, 414; names C. successor, 412; internal improvements continued by his son, 414, note; character, 421, 485 and note; mildness of rule, 485; numberless virtues, 485; refuses to persecute, 485; reproached with poverty by Diocletian, 486; his answer, 487; secured subjects free worship, 485; stratagem of, 486; becomes chief Augustus, 487; sole Augustus, 487; blessed with numerous offspring, 487; devotion to Supreme God, 487; reward of devotion, 487; his Christian manner of life, 487; death of, 488; bequeaths empire to his son, 488; burial, 488; his happy end, 488; honors the one God, 489; humanity and piety of, 512.

Controversy between Alexander and Arius, origin of, 516; continuation of, 518.

Covetous man rebuked by C., 548.

Creation by Christ, 563; works of, 564.

Creator, 569; wisdom of, 565, etc., cf. words God and Word.

Crescentius = Chrestus, 437.

Crete, 602.

Crispus, son of Constantine and Minervina, 412 and note; made Cæsar, 418; defeats the Franks, 418; death of, 419; tutored by Lactantius, 423; death of, discussion of, 428, 429.

Cross, vision of, 416, 490 and note; the sign of immortality, 491 and note; sign of. See Sign of Cross and Standard of Cross, 232.

Cross-bearers, one slain, another preserved, 502.

Cumæan Sibyl, 575.

Cupid, 590, 601.

Cyriacus, St. (mythical), death of, 444.

Cyril of Jerusalem (source), 447.

Cyrus the Great, 483.

Dalmatius, 584 and note; made Cæsar, 420.

Dalmatius, letter of C. to, 439.

Daniel, 573, 574.

Daniel and the lions, figure of, 532.

Daphne, 574.

Death, worship of, 590.

Decennalia of C., 550.

Decius, 579.

Declamations of C., 547.

Delphic tripods, 534.

Demon worship in Cicilia, 535.

Design, 564; evidence of, 565.

Diceto, Ralph de (source), 455.

Diocletian, C. hostage with, 412 and note; palace struck by lightning, 412; abdication, 412, 414; urges appointment of C. as Cæsar, 414; "Fourth Edict" of persecution, 415.

Diocletian, persecution by, 485, 486; passes through Palestine, 487; abdication of, 487, 579; insanity and cruelty of, 512; terrified by lightning, 579.

Diodorus Siculus, 602 and note.

Diomede, 602.

Dionysius, 551.

Dionysius of Halicarnassus, 602.

Discourses of C., 547.

Discourses by bishops at Jerusalem, 552.

Divination, practice by Licinius, 501.

Donatists, 417 and note, 418.

Donatist bishops, letter of C. to, 437.

Donation of C., 442, 443.

Dracilianus, 528.

Dragon in picture of C., 520.

Dream of C. concerning the founding of Constantinople (mythical), 443.

Drepanum, refounded as Helenopolis, 419.

Ducas (source), 455.

Dumateni, 602.

Dusaris, 601.

East, the religion came from, 516.

Easter, 555; celebration of, 520, 521; declaration of Council of Nicæa, 523; observance of, 524; observance by C., 545; remarks on, 561.

Eastern Nations, 483.

Edict of Licinius, 497.

Edict of toleration by Galerius, 498.

Edict of toleration by Maximinus, 498, 499.

Egypt, Arian disturbance in, 515, 5 20; controversies in, 550; travels of Pythagoras in, 566; laws of, 573.

Egyptian bishops at Nicæa, 521; at Jerusalem, 551.

Ephræmius (source), 454.

Epirus, bishops from, at Nicæa, 521.

Erechtheus, 602.

Erocus, king of the Allemanni, 413.

Erythræan Sibyl, the, 574, 575.

Eternal life, 567, 570, 579, 580.

Ethiopians, 483.

Eusebius, letter of C. to, 437, 439; (source), 446; Life of C., editions, 466; translations, 466, 467; date, 467; trustworthiness, 467; value, 469; oration in praise of C., Prolegomena, 466, 467, 469; translation, 481; purpose of the work, 484; address at Nicæa, 522; called to Antioch, 536; letter to, concerning Mambre, 533; letter of C. to Antiochians concerning, 537; letter of C. to, on his refusing the bishopric of Antioch, 538; letters of, respecting bishopric of Antioch, 538; declamation in honor of our Saviour's Sepulchre, 548; letter of C. to, concerning copies of the Scriptures, 548, 549; discourse concerning Easter, 548, 549; letter of C. to, concerning Easter, 549; pronounces discourse at Jerusalem, 552; at Constantinople, 552; tricennial oration, before Constantine, 552; oration in praise of C., 581.

Eusebius of Nicomedia, letter of C. against, 438.

Ethiopians, 542.

Eumalius Vicarius, letter of C. to, 437.

Eumenius (source), 446.

Eunapius (source), 448.

Euphronius, 538.

Eustathius, 536.

Eutropius (source), 447.

Evagrius (source), 451.

Everlasting life. See Eternal life.

Evil, propensity to, 571.

Famine at Rome, 492.

Fate, 564.

Fausta marries C., 413; reveals plot of Maximian, 413; death of, 419.

Faustus of Byzantium (source), 449.

Finding of the Cross, 444.

"Fourth Edict" of Persecution, 415.

Francs, 413.

Future life, 568; cf. eternal life.

Future retribution, 578, 579.

Galatian bishops at Nicæa, 521.

Galerius, C. hostage with, 412 and note; refuses to appoint C. Cæsar, 412; jealousy of C., 412; rage at the escape of C., 412; refuses C. the title of Augustus, 413; becomes Augustus, 414; death, 414, 416; character, 414; Galerius real author of "Fourth Edict" of Persecution, 415; issues edict of toleration, 416; persecution by, 485; expedition against Rome, 489 and note; edict of toleration, 498.

Galerius (Maximian G.), death of, 498.

Ganymede, 590.

Gaza becomes Constantia, 550.

Gelasius of Cyzicus (source), 450.

Generation, 562, 563.

Generation of the Son, 569.

Generation of the Word, 562, etc.

Gentiles in office, forbidden to sacrifice, 511; abandon idol worship, 535.

Geoffrey of Monmouth (source), 455.

George of Arethusa, 538 and note.

Getæ, 601.

Giants, 482 and note.

Gladiatorial combats forbidden, 546.

Glycas, Mich (source), 454.

God, known through his government of the universe, 514; the teacher of good, 514; the Father, 562, 566, 568; the Saviour, 562; the Creator of all things, 562; the Father of the Word, 562; benevolent care of, 563; intellectual essence of, 565; Providence of, 565; the source of all things, 580; one, 584; knowledge of, 571, 606; cf. Christ, the Word, etc.

Good, propensity to, 571.

Good Shepherd, figure of, 532.

Goths, 542, note; war with, 419.

Gregoras, Nicephoras (source), 454.

Gregory of Tours (source), 451.

Hannibalianus, 420, 584 and note.

Helena, wife of Constantius, 411 and note; mother of C., 411; lived at Drepanum, 411 and note; divorced by Constantius, 412; visit to Jerusalem, 419; character of, 421; spurious letter of C. to, 439; spurious letter to C., 439; (mythical) Constantine and, 441; (mythical) a British princess, 441, 442; (mythical) voyage of, 443; finds the cross, 444; makes will, 531; death, 531; builds churches at Bethlehem and Mount of Olives, 530; pious conduct of, 531; generosity of, 531; has titles of Augusta and empress, 532; coins struck in her name, 532.

Helenopolis, 555; founding of, 419.

Helicon, 534.

Heliopolis, 602; inhabitants of, letter of C. to, 439; Temple of Venus destroyed, 535; church built, 536.

Henry of Huntingdon (source), 455.

Heraclea, battle near, 417.

Hercules, 590, 601.

Heretics, edict against, 539; deprived of their meeting places, 539; may return to Catholic Church, 540.

Hesychius Milesius (source), 450.

Hieronymus (source), 447.

Holy Sepulchre, 527, 548; discovery of, 527, 528; church of, 526, 528, 594; description of, 528, 530.

Honors paid C. after death, 557.

Horns, 601.

Hosius, friend of C., 423.

Houses, restoration of, 509, 510.

Iberia, 577.

Idatius (source), 450.

Idol worship abandoned, 535.

Idolatrous worship forbidden, 545; error of, 563.

Images, overthrow of, 534.

Indian Ocean, 553.

Indians, 483, 542, 553.

Ingentius, 437.

Inscription on statue of C., 493.

Inspiration of the Sibyl, 575.

Invention of the Cross. See Finding of the Cross.

Isis, 601.

Italians, 566.

Jacobus of Sarug (source), 450.

Jerome. See Hieronymus.

Jerusalem, improvements in, 419; dedication of church at, 420, 550, 551.

Jerusalem, Synod of, 552.

Jews, 806; may not have Christian slaves, 547.

Joannes the Meletian, letter of C. to, 439.

Johannes Antiochenus (source), 452.

Jordan, the, 556, 569.

Jordanes (or Jornandes) (source), 451.

Jove, 577.

Judgment, the, 578, 579.

Julian the Apostate (source), 448.

Juno, 602.

Jupiter, 590, 602.

Jupiter Latiaris, 602.

Justice, 564.

Knowledge, desire of, 566.

Labarum, 490 and note, 491 and notes.

Lactantius (source), 446.

Lactantius, tutor to Crispus, 423.

Lamentation at death of C., 557.

Lands, restoration of, 509, 510.

Laodicea, 602.

Law respecting piety, 506, 507; granting release for exile, etc., 508; forbidding sacrifice, 511; ordering building of churches, 511; of wills, 546; respecting childless persons, 546.

Laws, human, 564.

Lebanon, Mount, 534, 592.

Leo Diaconus (source), 453.

Leprosy (mythical) of C., 442.

Letter of C. to the churches, 524.

Leus, 602.

Libanius (source), 448.

Libya, Arian disturbance in, 515; controversies in, 550.

Libyan bishops at Nicæa, 521; at Jerusalem, 551.

Libyans, 602.

Licinius appointed Augustus, 414; character, 414; marriage to Constantia, 417; edict of Milan, 417; defeats Maximinus, 417; falls out with C., 417; defeated at Cibalis and Mardia, 418; persecution of Christians, 418; war with C. and defeat by, 418, 419; surrender, 419; life spared, 419; death, 419; conspiracy of, against C., 496; contrasted with C., 496; oppresses the East, 496; intrigues against the bishops, 496; persecutes Christians, 496, 497, 498, 500; lawless conduct and covetousness of, 497; address to soldiers, 501; sacrifices to idols, 501, 504; flight of, 503; advises soldiers not to attack the Cross, 504; treachery of, 504; death of, 504.

Licinius, son of Licinius, made Cæsar, 418; death of, 419.

Linus, 577.

Logos used as personalty, 481, note; cf. 482, note.

Lord's Day. See Sunday.

Lucina, 576.

Lydus, Joannes, (Laurentius) (source), 451.

Macarius, Letters of C. to, 438, 439; letter of C. to, 528; letter to, concerning Mambre, 533.

Macedonian bishops at Nicæa, 521; at Jerusalem, 551.

Magic, practised by the persecuting emperors, 489; by Maxentius, 492; by Licinius, 501, 503.

Malalas (source), 452.

Mambre, oak of, 533; church built at, 533.

Marcionites, 539.

Mararianus, the notary, 551.

Maro. See Virgil.

Mars, 602.

Martyrs, in the palaces, 486; laws in favor of, 505; property of, 509; tombs of, 510; churches in honor of, at Constantinople, 532; honored by C., 545; life and death of, 571.

Material objects, existence of, 562.

Material world, 571.

Maxentius, proclaimed emperor by Prætorian guards, 413, 414; persuades Maximian to resume purple, 413; quarrels with M., 413; character, 415; prepares for war against C., 416; death, 416; tyranny and lust of, 491; causes slaughter of Roman people, 492; armies of, defeated thrice, 492; employs magic arts, 492; death of, 492, 493; death compared with that of Pharaoh, 493.

Maximian, abdication of, 412, 414; resumes purple, 414; quarrels with Maxentius, 413; alliance with C., 413; plots against C., 413; defeated at Marseilles, 413; another plot, 413; death, 413, 414, 416; character, 415; persecution by, 485; abdication of, 487; insanity and cruelty of, 512; death of, 495.

Maximinus, with C. made "sons of the emperors," 413, 414; acknowledged emperor, 413, 414; letter of C. to, 414; appointment as Cæsar, 414; assumes title of Augustus, 414; character, 415; persecution by, 415; war against Licinius, defeat, flight, and death, 417, 578; persecution of, 498; flight and death of, 498; edict in favor of Christians, 498, 499.

Maximinus (for Maximianus), death of, 495.

Melcatharus, 601.

Melchiades, letter of C. to, 437.

Memphis, 573.

Mercury, 601.

Mesopotamian bishops at Nicæa, 521; at Jerusalem, 551.

Metageitnion, 601.

Milan, edict of, 417.

Miltiades = Melchiades.

Minerva, 601, 602.

Minerva Agraulis, 602.

Minervina, alliance of C., 412 and note.

Miracles, 572.

Mnemosyne, 601.

Moesians at Jerusalem, 551.

Mopsus, 601.

Moses, C. compared with, 485; wisdom of, 573.

Mount of Olives, erection of church on, 530, 531, 594.

Muses, 534.

Musonius, 536.

Mystic rites, prohibition of, 546.

Naïssus, 411 and note.

Narcissus, letter of C. to, 538.

Nazarius (source), 446; delivers oration, 418.

Nature, 565, 571; parent of all, 561.

Nebuchadnezzar, 573.

Nero, 484.

Nicæa, Council of, 419, 481, note; calling of, 521; bishops present, 521; number of bishops, 522; deacons, etc., present, 522; character of the bishops, 521; held in the palace, 522; Constantine present at, 522; address of Eusebius, 522; address of Constantine, 522, 523; declaration of, 523; letter of C. to the churches concerning, 524; farewell address of C. to, 525, 526.

Nicephorus Callistus (source), 454.

Nicetas Choniatas (source), 454.

Nicomedia, 579, etc.; churches built in, 532.

Nicomedians, letter of C. to, 438.

Nile, worship of, forbidden, 546.

Novatians, 539.

Number, 566, 587-589.

Numidian bishops, letter of C. to, 438.

Obodas, 601.

Omadian Bacchus, 602.

Optatian (= Porphyrius), (source), 446.

Oracle of Apollo, 512.

Oracle, Pythian, 513.

Oration of C. to the Saints, 548; translation of, 561.

Orosius, Paulus (source), 450.

Orphans, Care of C. for, 494.

Orpheus, 577, 603.

Osiris, 601.

Painting, encaustic, 482 and note.

Palestinian bishops at Nicæa, 521; at Jerusalem, 551.

Pamphylian bishops at Nicæa, 521.

Pan, 577.

Panegyrists (source), 446

Pannonians at Jerusalem, 551.

Passion, day of, 561.

Paulians, 539.

Pentecost, feast of, 557.

Persecution by colleagues of Constantius, 485; edict of, 512; origin of, 512.

Persecutions, 415, 416, 507.

Persecutors, the, 507; end of, 507, 513, 543, 593, 594; contrasted with C, 519.

Persia, Christians in, 542-544.

Persian bishop at Nicæa, 521; at Jerusalem, 551.

Persian War, 554, 555.

Petrus Patricius (source), 451.

Pharaoh, 573.

Pharaoh and Maxentius, 493.

Philosophers, the, 566; doctrines of, 567.

Philosophy, 546 and note, 547.

Philostorgius (source), 450.

Phoebus, 577.

Phoenician bishops at Nicæa, 521; at Jerusalem, 551.

Phoenix, the, 558.

Photius (source), 452.

Phrygian bishops at Nicæa, 521.

Picture of C. with Cross and Dragon, 520.

Plato, 573; doctrines of, 566.

Plots of Diocletian and Galerius against C, 488 and note.

Pluto, 590.

Poets, sayings of, 567.

Pontus, bishops from, at Nicæa, 521.

Porfirius = Optatian.

Porphyrius = Optatian.

Porphyrius, letter of C. to, 438.

Portraits of C., 544.

Prætorian Præfect, 511 and note, 528.

Praxagoras Atheniensis (source), 448.

Prayer, form of, given by C. to soldiers, 545.

Priapus, 601.

Probianus, letter of C. to, 437.

Procopius Cæsariensis (source), 451.

Prohibited books, 539.

Prophecies of Christ's coming, 573.

Prophecy of Sibyl, 575.

Proserpine, 590, 601.

Prosper Aquitanus (source), 450.

Providence, 565; supplies all needs, 566; = Christ, 569, 570, etc., etc.

Pseudo-Isidore (source), 452.

Pseudo-Leo (source), 453.

Pyriphlegethno, 567.

Pythagoras, 566, 573.

Pythian Apollo, 534.

Pythian Oracle, 513.

Pythius, 592.

Resurrection, 605.

Rhine, 489.

"Righteous men, The," 512.

Rome, famine at, 492.

Sabbath, 544.

Sacrifices, prohibition of, 546.

Sapor, 579; letter of C. to, 439, 542, and note; desires to make alliance with C., 542; letter of C. to, 543. 544.

Sarmatians, defeated by C., 418; war in behalf of, 419; received into Roman Empire, 420; revolt of slaves, 542; seek protection of C., 541; attacked by Scythians, 542; received into Roman Empire, 542; conquest of, 542.

Saturn, 601, 602.

Saviour, the, appears to Abraham, 533.

Scriptores Histories Augusta (source), 448.

Scriptures, copies of, 549 and notes.

Scythia, subdued by C, 483.

Scythians, 602; conquest of, 541;

Self-control, 564.

Sepulchre, Holy. See Holy Sepulchre.

Severus, becomes Cæsar, 414; Augustus, 414; death, 414, 416; character of, 414; expedition against Rome, 489 and note.

Sibyl, the, 574; prophecy concerning Christ, 575.

Sign of the Cross. See Standard of the Cross.

Sign of cross, 513, 520, 541, 593, 594; engraved on soldiers' shields, 545.

Sigusium, capture of, 416.

Sminthian Apollo, 534.

Socrates (source), 450.

Socrates, 566.

Son, the revealer of light, 514.

Sons of C, 505, 582; heirs of Helena, 530, 531; appointed Cæsars, 550; empire divided between, 553; instruction of, 553, 554; Christians, 553; proclaimed Augustus by the army, 557.

Soul, the breath of God, 567.

Sozomen (source), 449.

Spanish bishops at Nicæa, 521.

Sparta, 602.

Standard of the Cross, 490, 502; victory follows, 502; fifty men selected to carry, 502. See Sign of the Cross.

Stephen of Byzantium (source), 449.

Strategius, Count, 538. See Musonius.

Sunday, law for observance of, 544, 545; pagan soldiers required to pray on, 545.

Sword of C. (mythical), 445.

Sylvester, Pope (spurious), treaty with C. and Tiridates, 439; letter of C. to (the Donation), 440; baptism of C., 442; mythical appearance to C. in a dream, 443.

Symplegades, 520 and note.

Syrian bishops at Nicæa, 521; at Jerusalem, 551.

Tabernacle of the Cross, 503.

Taxes, equalization of, 541; remission of, 541.

Temple, destruction of idol, 534, 535, etc.

Tenedos, 602.

Tent in the form of a church, 554, 555.

Thebaid, Arian disturbance in, 515; bishops from at Jerusalem, 551.

Theban bishops at Nicæa, 521.

Theoaoret (source), 450.

Theodorus, letter of C. to, 538.

Theodorus of Perinthus, 551, note.

Theodotus, letter of C. to, 438; letter of C. to, 538.

Theognis, letter of C. against, 438.

Theogonius, 551, note.

Theophanes (source), 452.

Thracian bishops at Nicæa, 521; at Jerusalem, 551.

Thracians, 602.

Tiber, 492.

Tiberius, 575.

Tiphys, 577.

Tiridates, 445; (spurious) treaty with C. and Sylvester, 439.

Toleration, edicts of, 417 and note; first edict, 416; second edict, 437. See under Edict.

Tombs of martyrs, 510.

Torture practised against Christians, 513.

Tricennalia, 550, 552, 582.

Tripods, 534, 574.

Troy, 577, 606.

Turin, battle of, 416.

Tyrants, destruction of, 482, 488. See Persecutors, end of.

Tyre, Synod of, 420, 550; letter of C. concerning, 439; letter of C. to, 439; letter of C. to, 550, 551; adjourns to Jerusalem, 551.

Ursacius, 551, note.

Usorus, 601.

Valens, 551, note.

Valerian, 543 and note, 579.

Valentinians, 539.

Venus, 601; worship of, 534, 590, 592; Temple of, 535.

Verona, capture of, 416.

Vice, 564.

Vicennalia of C., 419, 550, 552.

Victor, Sextus Aurelius (source), 448.

Virgil, 575, 576.

Virgin, the, 575, 576.

Virginity, 546 and note.

Virgins, C. gives dowries to, 494.

Virtue, 564.

Virtue, life of, 571.

Vision of the Cross, 416, 490 and note.

Voragine (source), 455.

Western ocean, 483, 489, 553.

Widows, care of C. for, 494.

Will of God, 564.

Will of man, 571.

William of Malmesbury (source), 455.

Wills, law of, 546, 547.

Women's apartments, 508.

Word, the, 482, 561; Son of God, 562; is Son of God and with God, 566; is God himself, the High Priest, the Light, pervades and rules all things, 583; only-begotten Saviour of the universe, pre-existent, 583; the source of all things, 585; author of thought and knowledge of God, produces the likeness of God, 585; doctrine of, 595. (Creator, Preserver, only begotten, etc., etc.)

Zalmolxis, 601.

Zenobius of Klag (source), 449.

Zonaras, Johannes (source), 453.

Zosimus (source), 449.

Indexes

Index of Scripture References

Genesis

1:26 2:13 4:15 6:1-4 6:11-12 9:20 9:21 9:24 11:1-9 11:1-9 12:1-6 12:3 14:18 15:6 16:1-6 16:6-14 17:1-22 18:1 18:1 18:18 18:25 19:24 28:12 31:11 32:28 32:30 37 49:10

Exodus

3:4-6 6:6 7:21 9:12 12:6 12:19 12:30 12:38 15:1 15:1-2 15:4 15:4-5 15:5 15:5 15:10 15:10 15:11 15:11 17:6 20:3 20:5 22:20 25:40 28:36 33:7 35:30 35:31

Leviticus

4:5 4:16 6:22

Numbers

13:16 20:20 24:17 36:6-7 66

Deuteronomy

1:7 1:23 4 4 19:14 25:5

Joshua

1:6-7 1:9 5:13 5:13-15

1 Samuel

2:8

1 Chronicles

2:55 16:22

Ezra

14:44

Job

9:10

Psalms

2:1-2 2:7-8 2:8 3:3-5 4:16 5:15 7:15-16 7:15-16 7:20 7:40 8:2 9:5 9:6 10:1 10:4 13:7 18:8 18:31 18:41 19:4 19:4 22:1 26:8 31:7 32:7 32:11 33:9 33:9 33:16-19 36:4 36:4 37:14-15 37:35-36 44:1 45:2 45:6-7 46:3-4 46:8-9 48:1 48:8 58:6 71:7-8 72 73:20 74:5-6 74:7 80:12-13 87:3 89:39-45 96:1 98:1-2 103:10 103:12-13 136:17 136:23-24

Proverbs

3:12 8:12 8:15 8:16 8:22-25

Ecclesiastes

11:28

Isaiah

2:4 3:10 6:9 7:14 9:2 9:6 27:1 27:1 30:6 35:1 35:1 35:3 35:3-4 35:4 35:6 35:6-7 35:7 42:9 49:8 49:18-21 51:17-18 51:22-23 52:1-2 53:4-6 53:7 53:8 54:4 54:6-8 54:11-14 61:1 61:10-11 65:15-16 66:1 66:3-4 66:8

Jeremiah

5:21 35 35:19 35:19

Lamentations

2:1-2 4:20

Ezekiel

12:2 13:3 18:23 33:11 37:7

Daniel

2:21 7:9-10 7:13-14 7:18 9:26 9:26 9:27 10:21 12:1

Micah

5:2 5:2

Habakkuk

2:11

Zephaniah

3:8

Haggai

2:9 2:9 2:9

Matthew

1:6 1:18 1:23 2 2:2 2:11 2:19-20 2:22 2:22 4:5 4:12 6:24 6:34 7:13-14 7:15 7:15-16 9:20 10:8 10:9-10 10:10 10:18 10:32 11:12 11:13 11:27 11:28 12:33 13:17 13:55 16:13 16:17 16:18 16:18 18:7 19:12 19:21 19:23 19:28 22:11 22:16 23:34 23:38 24 24:2 24:19-21 24:24 24:24 25:12 26:52 26:52 27:6 27:56 28:19 28:19

Mark

1:14 3:14-19 3:14-19 4:12 5:15 6:3 6:17 10:1 10:17 13:14 14:62 15:11 15:40 15:42

Luke

1:1-4 1:2-3 1:6 1:52-53 1:67 2:2 2:2 3:1 3:1 3:1 3:2 3:20 3:23 3:24 6:13-16 6:13-16 6:14 8:35 10:1 10:1-20 10:22 16 16:9 19:40 19:42-44 21:12 21:12 21:20 21:20 21:23-24 22:18 23:7-11 23:34 24:13 24:39

John

1:1 1:1 1:1-3 1:3 1:3 1:3 1:13 1:14 1:14 1:29 2:11 3:23 3:24 3:31 5:19 5:29 7:5 8:56-57 9 11:49 13:23 13:23 13:23 13:25 14:16 15:13 16:2 17:3 17:3 18:31 19:15 19:25 19:25 19:25 19:25 19:25 19:26 20:2 20:29 20:31 21:7 21:10 21:18 21:20 21:25

Acts

1:13 1:21 1:23 1:23-26 2:3 2:5 2:30 2:45 3:14 4:36 5:29 5:29 5:36 5:37 5:37 5:37 5:37 6 6 6 6 6 6:1-6 6:2-5 6:9 7 7:8 7:60 8 8:1 8:3 8:5 8:9 8:9 8:9 8:10 8:26 9 9:3 9:15 9:27 9:32 10:1 11:19 11:20 11:22 11:26 11:28 11:28 11:28 11:28 11:29-30 11:29-30 11:29-30 11:30 12 12:1-2 12:2 12:2 12:3 12:3 12:12 12:12 12:19 12:21 12:23 12:23 12:25 12:25 13:1 13:5 13:5 13:13 13:13 13:13 15 15 15 15:22 15:27 15:32 15:37 15:37 15:39 15:39 15:40 16:1 17:24 17:34 17:34 18 18:2 18:17 18:18 18:19 19:22 19:29 19:29 20 20:4 20:4 20:4 21 21:8 21:8-9 21:9 21:9 21:9 21:10 21:23-24 21:29 21:38 22:20 23:2 23:30 24:5 25 26 26:25 27:2 28:26-28 28:30

Romans

1:3 1:20 1:25 2:16 8:18 8:25 10:2 11:7 11:36 13:1 15:19 15:19 15:19 15:19 16 16:3 16:5 16:7 16:14 1755

1 Corinthians

1 1 1:1 1:24 1:27-28 2:9 4:4 4:13 5:3 7:8 9:5 9:5 13 15:5-7 15:7 15:8-10 15:22 57

2 Corinthians

1:1 1:19 2:15 3:3 3:6 3:18 6:16 8:18 8:18 10:5 11:6 11:32 12:1 12:2-4

Galatians

1:1 1:11 1:16 1:19 1:19 2 2:1 2:2 2:9 2:9 2:11 4:26 4:26 5:5 6:11

Ephesians

1:10 4:6 4:6 4:11 6:22

Philippians

1:18 1:23 2:6 2:6-8 2:25 2:25 4:3 4:3 4:3 4:3 4:8

Colossians

1:6 2:23 3:2-4 4:3 4:8 4:10 4:10 4:10 4:13 4:14 4:14 435

1 Thessalonians

5:21-22 5:21-22 5:21-22

2 Thessalonians

1:1

1 Timothy

1:17 3:15 6:5 6:16 6:20 6:20 6:20 6:20 6:20

2 Timothy

2:8 2:15 4:6 4:10 4:10 4:10 4:10 4:11 4:11 4:16 4:16-17 4:18 4:21 4:21 4:21

Titus

1:5 3:5 3:10-11

Philemon

1:2 1:2 1:12 1:24 1:24

Hebrews

1:3 2:10 3:13 5:6 5:10 6:20 8 10:34 12:6 12:22 12:22-23 13:17 13:23

1 Peter

1:1 1:1 2:13 5:6 5:12 5:13 5:13 5:13

1 John

1:1 1:1 1:1 1:1-2 1:2-3 4:2 4:18 5:19-20 5:20-21

2 John

1:1 1:1 1:7

3 John

1:1 1:1

Jude

1:1 1:14

Revelation

1:1-2 1:4 1:5 1:8 1:9 1:11 2:6 2:7-10 2:12 2:13 2:15 3:14 3:14 4 10:4 13:5 13:18 13:18 14:4 20:1-6 20:4 21:2 21:2 21:7 22:7-8 22:7-8 22:11 22:18 22:18-19 1857 1870

Tobit

12:7

Baruch

6

1 Maccabees

8:17

Sirach

25

Index of Greek Words and Phrases

*?gnomen: 1 *?k te tou kath' 'Ebraious euangeliou kai tou Suriakou kai idios ek tes Ebraidos dialektou tina tithesin: 1 *?ktisen: 1 *?lenchos kai apologia: 1 *?luon: 1 *?mpsuchon ton enanthropesanta: 1 *?n te hois pros Ellenas sunetaxe logois, kai tois pros 'Ioudaious: 1 *?nnoia: 1 2 *?xo de touton esti ta Makkabaik?: 1 *?xo tou me boulesthai autous eidololatrein: 1 *?pempsa: 1 2 *?sti gar auto pente biblia suntetagmena: 1 * 'Gig?nton: 1 * angelon: 1 * agnoei: 1 * ad?mas: 1 * adelphos: 1 2 * adikia: 1 * aei: 1 * atheotetos: 1 * atheei: 1 * athetousin: 1 * akolouthoi: 1 * akoes: 1 * akoinonetous p?ntas arden tous ekeise anakerutton adelphous: 1 * akolasia: 1 2 * akr?teia: 1 * akrostichis: 1 * alogou: 1 * alogou zoou: 1 * alethes logos: 1 * all' 'I?kobon ton dikaion episkopon ton Ierosolumon helesthai: 1 * all' outi ge pro tes aletheias timeteos aner: 1 * amunteria: 1 * amunterion: 1 2 * amphi tou soteriou mnematos logos: 1 * aner ta p?nta hoti m?lista logiotatos kai tes graphes eidemon: 1 * anistasthai heothen: 1 * an?gnosma: 1 * an?stasin: 1 * anab?tas trist?tas: 1 * anagnostai: 1 * anakupsas d' oun met' oligon: 1 * analephtheison: 1 * anapl?smata hairetikon andron: 1 * anapl?smata airetikon andron: 1 * aneousa ten pistin auton kai hen neosti apo ton apostolon par?dosin eilephei: 1 * anthropogonias: 1 * antigr?psai: 1 * antigraphe: 1 * antilegesthai: 1 2 * antilegomena: 1 2 3 * antilegomenos: 1 2 * antilegomenon graphon: 1 * anomologemenas: 1 * anot?te tis dunamis: 1 * apo Biennes: 1 * apo mnemes: 1 * ap' euthalous kai gonimou peges: 1 * apobrexai: 1 * apodoches: 1 * apolousasthai: 1 * apologeomai: 1 2 * apomnemoneumata: 1 * apomnemoneum?ton: 1 * aporountos: 1 * apotumpanisthenai: 1 * archen tina ou ten tuchousan tes kat' 'Alex?ndreian basilikes dioikeseos enkecheirismenos: 1 * archonton: 1 * archaion marturion sunagoge: 1 * archego tes zoes tou theou: 1 * archiproselutous: 1 * archiproseluton: 1 * asbesto puri: 1 * aph' hon kai to tes sukophantias alogo sunethei& 139; peri tous toioutous rhuenai sumbebeke pseudos: 1 * aphormai pros ta noet?: 1 * hagias: 1 * hagiois: 1 * angelon: 1 2 * alle tis hupothesis: 1 * allos te: 1 * allon: 1 * allon eis tas graphas hermeneion: 1 * amomoi: 1 * aneu: 1 * aromen: 1 2 3 * achri proseluton: 1 * hama te?o diegeiromenous: 1 * hanthrax: 1 * ego eimi peripsem? sou: 1 * engr?phos: 1 * enkuklia gr?mmata: 1 * enkr?teia: 1 * enkratitai: 1 * enkratetai: 1 * enk. mathemata: 1 * enk. paideia: 1 2 * edokei proaspizein: 1 * ethelothreskeia: 1 * ek mnemes: 1 2 * ek petras akrotomou: 1 * ek tes Ebraidos dialektou: 1 * ek ton biblion: 1 * ekdikethes tou euangeliou: 1 * ekeinais tais hemerais: 1 * ekeinou: 1 2 * ekeinon: 1 * ekeinon ton logon: 1 * ekei heuresete proton Nerona touto to dogma, henika m?lista en Rome ten anatolen pasan hupot?xas omos en eis p?ntas, dioxonta: 1 * ekeinoi: 1 2 * ekeinos: 1 * ekklesias: 1 * ekklesiastike historia: 1 * ekklesiastikos anher: 1 * ekklesiastikon andron: 1 2 * ekklesiastikous andras: 1 * ekkrinesthai: 1 * eklogai: 1 2 * ekoinonesan heautois: 1 * ekpeptokota epi ten 'Ioudaiken ethelothreskeian: 1 * elenchou kai anatropes tes pseudonumou gnoseos: 1 * elaphebolion: 1 * eleutheria: 1 2 * empesontos kata kairon: 1 * en homologoumenois: 1 * en ho phesi suntetachenai kai peri diathekon proton kai deuteron: 1 * en Iericho: 1 * en de tais grapheisais auto eklogais: 1 * en nothois: 1 * en oikei& 251; sungr?mmati paradontes, auto basilei prosephonesamen: 1 * en hois akindunos he hupotage: 1 * en p?se ekklesi& 139;: 1 * en palaiot?to bibli& 251; stichero: 1 * en pleistais ekklesiais: 1 * en pneumati: 1 * en te basilike aule: 1 * en te dedelomene 'Apologi& 139;: 1 * en te deutera pheromene 'Io?nnou kai trite: 1 * en te delotheise pros philippesious autou graphe pheromene eis deuro: 1 * en te kata ten Phrugian Musi& 139;: 1 * en te katechesei: 1 * en to 'Arsinoeite: 1 * en to auto logo to kata 'Asterion Ourbanon: 1 * en tais allais polesi: 1 * en toutois: 1 * en tois nothois: 1 * en tois tetraplois epikataskeu?sas: 1 * enepresen auton tas anagraphas ton genon: 1 * enneadekaeterida: 1 * enteron kai spl?nchnon: 1 * entol?s: 1 * exepeson: 1 * exetrosan: 1 * exegesis eis to p?scha: 1 * exelthes tou sosai ton laon sou dia 'Iesou tou christou: 1 * exairetos: 1 * exegeseon: 1 * exendrapodismenous: 1 * epesteil? tina hos edunethen, paraschontos tou theou, didaskalikoteron huphegoumenos, hon ta antigrapha?pemps? soi: 1 * epi: 1 * epi 'Attikou tou hupatikou: 1 * epi Romes: 1 * epi Traianou kaisaros kai hupatikou 'Attikou: 1 * epi xenes: 1 * epi pasi kai to pros 'Antoninon biblidion biblidion: 1 * epi polu kratein egonismenon 'Eusebi& 251; kat' autou: 1 * epi schoiniou tinos: 1 * epi ta hupo ton archaion katast?thenta: 1 * epi ta grammatik?: 1 * epi telei: 1 * epi ten Galatian: 1 * epi ten theosebeian: 1 * epi to pterunion tou naou: 1 * epi tes meses ton potamon: 1 * epi tes makarizomenes lamprotetos: 1 * epi ton katholou logon: 1 * epi to auto logo: 1 * epi taute te phronesei, mallon de aphrosune: 1 * epimiktos polus: 1 * episkopoi: 1 2 * episkopon biktora delousa: 1 * episkopos: 1 2 * epitropos: 1 2 * epi ton katholou logon: 1 * epi schoiniou, tinos: 1 * epib?s: 1 * epideiknunai: 1 * epidemesantos te Rome: 1 * epieikes: 1 * epimikton: 1 * episkopes proedrian: 1 * episteme: 1 * epistole: 1 2 3 4 * epistolen: 1 * epistolge: 1 * epistreptike: 1 * epitedeuousin, hosan ek tes ges ontes kai ek tes ges lalountes: 1 * epozesas: 1 * eporeuthe: 1 * erchomenon: 1 * ephotise: 1 * hekatera& 184;dios hupothesei en dusin hupantesas sungr?mmasin: 1 * hekkaidekaeterida: 1 * henos deonta tes zoes hebdomekonta apoplesas?te teleut?: 1 * hexes taute kai hetera tis epistole tois en Rome tou Dionusiou pheretai diakonike dia Ippolutou: 1 * hexaemeros: 1 * heortastiken graphen: 1 * heortastikos: 1 * heptaeteris: 1 * hermeneutes: 1 * heteras pou ekklesias: 1 * helesthai: 1 * hena ge tina ton eis tauta epitedeion auto: 1 * herma: 1 * hermaiou: 1 * etuchei: 1 2 * he orasis ton tetrapodon ton en te eremo: 1 * he huper 'Ioudaion apologia: 1 * he Mareotis: 1 * he aute periodos tou chronou: 1 * he graphe: 1 * he dunamis tou theou he kaloumene: 1 * he eiriarmene: 1 * he kath' hemas Thekla: 1 * he kleis: 1 * he lego: 1 * he presbeia: 1 2 3 * he tou Pamphilou biou anagraphe: 1 * he pheromene Barn?ba epistole: 1 * hegemones: 1 * hegoumenon: 1 * hegoumenos: 1 * hemas de mallon en hodo kai protous katalephthesomenous?taxen: 1 * hemin: 1 2 * e: 1 * e noos: 1 2 3 * he kai Sophia: 1 * e: 1 2 3 * ede: 1 2 * hemisu: 1 * elthon d' oun eis hemas epistolai Korneliou: 1 * en en hois: 1 * esan gar, esan eiseti: 1 * idias deomenon scholes: 1 * idiotikas apographas: 1 * idiotikas apograph?s: 1 * hierodoulos: 1 * hieros: 1 * hieron gramm?ton, kai ton antilegomenon men, homos...dedemosieumenon: 1 * historeitai: 1 * historousi: 1 * hina he graphe plerothe: 1 * hina gnoen, peraitero autois toutou tou gr?mmatos phrontida poieisthai me prosekein: 1 * ogdoas: 1 * opisthodomos: 1 * ho apostolos: 1 * ho anothen erchomenos ep?no p?nton estin: 1 * ho epi ton katholou logon: 1 * ho epigegrammenos kanon ekklesiastikos, e pros tous 'Ioudaizontas: 1 * ho esti peri 'Abra?m: 1 * ho hiereus ho christos: 1 * ho 'Alexandros e peri tou logou?chein ta aloga zoa: 1 * ho gamikos logos: 1 * ho de holos skopos hosanei hermeneiai tunch?nousi tes Gegeseos k.t.l: 1 * ho kakon te polei taute m?ntis kai poietes: 1 * ho logos: 1 * ho logos protreptikos pros Ellenas: 1 * ho megas 'Alexandreon episkopos: 1 * ho maneis tas phrenas: 1 * ho nautes: 1 * ho paidagogos: 1 * ho peri: 1 * ho peri enkrateias: 1 * ho peri ekklesias: 1 * ho peri ensom?tou theou: 1 * ho peri hupakoes: 1 * ho peri hupakoes pisteos aistheterion: 1 * ho peri hupakoes pisteos, ho peri aistheterion: 1 * ho peri hupakoes pisteos, kai ho peri aistheterion: 1 * ho peri kuriakes logos: 1 * ho peri loutrou: 1 * ho peri pl?seos: 1 * ho peri tou doulon einai p?nta phaulon, ho exes estin ho peri tou p?nta spoudaion eleutheron einai: 1 * ho peri psuches kai somatos e noos: 1 * ho politikos: 1 * ho protreptikos eis hupomonen e pros tous neosti bebaptismenous: 1 * ho tes 'Arabias hegoumenos: 1 * ho tes parasemeioseos chronos: 1 * ho ton katholou logon?parchos: 1 * ho ton par' hemin archaion logos: 1 * ho te P?mphilos m?rtus kai heteroi pleistoi: 1 * ho tou megistou pr?gmatos prostateuon: 1 * ho tou ton stratopedon archein epitetagmenos: 1 * homen hustatos: 1 * homologoi: 1 * homilias: 1 * homoethnon: 1 * homologiais: 1 * homologethenai: 1 * homologetes: 1 2 * homologeton: 1 * homologoi: 1 * homoousion: 1 2 * homoousios: 1 2 3 4 5 * hon ho prophetes sunonta pollois?tesin agnoei: 1 * onuchos: 1 * ophis: 1 * homoia: 1 * hopos apo ton topon ton threskeusimon apochoresosi: 1 * hopos an ekdikeseias: 1 * hos proteron men epi ton katholou logon legomenos einai basileos, ouden eulogon oude katholikon ephronesen: 1 * hoti atrepton: 1 * huios 'Ioseph: 1 * huion: 1 2 * humin: 1 * humon: 1 * huper: 1 2 * huper limnes Marias: 1 * huper p?nta anthropon: 1 * hupaspistes: 1 * hupatikos: 1 * hupnopsuchitai: 1 * hupoulos: 1 * hupomnemata: 1 2 3 4 * hupomnemata eis Esaian: 1 * huposemeioseis: 1 * hupotuposeis: 1 * hos?pos eipein: 1 * hos anamphilekto: 1 * hos apostolike phone suntrechon: 1 * hos hagi& 251; pneumati kai prophetiko charismati: 1 * hos en graphes tupo tes p?lai diaboetou metropoleos autes: 1 * hos enomizeto: 1 2 3 4 5 6 7 8 * hos eipein: 1 * hos eipen: 1 * hos eipen ho apostolos: 1 * hos eipon: 1 * hos me an dia mones tes eis ton christon pisteos kai tou kat' auten biou sothesomenois: 1 * hos monon auto graphenton: 1 * hos nekrous exetrose: 1 * hos ouk exon en 'An?no choris tes autou gnomes kathisai sunedrion: 1 * hosan apo dogmatos sunkletou: 1 * hos?n: 1 2 3 * hosanei tou patros hup?rchonta dunamin kai sophian: 1 * hosanei tou patros huparchon: 1 * hosper ex anabioseos: 1 * hon?ti ekseiei tous adelphous: 1 * hon?ti kai seiei: 1 * hon en to proto peri heautou deloi hos?ngista tes ton apostolon genomenou diadoches: 1 * hon aitei kai seiei k.t.l.: 1 * hon dia to medemian?chein aphormen ouch hoi& 231;n te oute tous chronous paradounai graphe, outh' historias mnemen huposemenasthai: 1 * hon kai eis hemas tes apostolikes paradoseos, he tes hugious pisteos?ngraphos katelthen orthodoxia: 1 * hon monen mian gnesian?gnon: 1 * a kai b': 1 * he graphe: 1 * ho ho prophetes sunon pollois?tesin agnoei: 1 * 'Aberkie: 1 * 'Abilios: 1 * 'Abirkie: 1 * 'Anchinoia: 1 * 'Adam?ntios: 1 * 'Albinou: 1 * 'Alkes, Elkeis: 1 * 'Alkibi?den: 1 2 * 'Anairetheises keraunon bolais: 1 * 'Antibole Papiskou kai philonos 'Ioudaion pros monachon tina: 1 * 'Antibole Papiskou kai philonos: 1 * 'Antinoeia: 1 * 'Aouirkie: 1 * 'Apion, hoi de Kapiton: 1 * 'Apollonidou: 1 * 'Apolloniou: 1 * 'Apolloni?dou: 1 * 'Apologia huper 'Origenous: 1 * 'Arithmetikas eisagog?s: 1 * 'Artemisios: 1 * 'Asklepi?dou: 1 2 3 * 'Asklepiodotou: 1 2 * 'Attikon tess?ron: 1 * 'Auirkie: 1 * 'Enkrateis: 1 * 'Ekklesiastike 'Apodeixis: 1 * 'Ekklesiastike Proparaskeue: 1 * 'Eklogon: 1 * 'Elenchou kai 'Apologias logoi duo: 1 * 'Exegetikoi: 1 * 'Euangelike apodeixis: 1 * 'Eukleides: 1 * 'Elchasai: 1 * 'Iesou: 1 * 'Iesoun christon k?tothen: 1 * 'Ioudas 'Iakobou: 1 * 'Ioudaike 'Archaiologia: 1 * 'Ourbikos: 1 * 'Ossaioi: 1 * 'Ourbikios: 1 * 'Oblias: 1 * 'Origenes: 1 2 * Abdon ton tou Abdou pod?gran?chonta: 1 * Alkes: 1 * Alkibi?dou: 1 * Elenchos kai anatrope tes pseudonumou gnoseos: 1 * Esdras: 1 * Onper kata phusin dedokas: 1 * Ellenas: 1 * Elkesaitai: 1 * E katholou stoicheiodes eisagoge: 1 * Egesippos historei: 1 * Emin: 1 * Idrosei gar chthon, k.t.l: 1 * Istoria 'Ioudaikou polemou pros Romaious: 1 * Rachabeim: 1 * Rech?b: 1 * Aiphiopas, toi dichtha dedaiatai,?schatoi andron: 1 * Ai& 241;n, hosper aei on: 1 * Ause: 1 * Bemarchios: 1 * Biththera: 1 * B?bios: 1 * Bardes?nes: 1 * Basileus: 1 * Benetia: 1 * G?ios: 1 * Gaianos: 1 * Galatia: 1 * Galatian: 1 * Gallia: 1 * Gallian: 1 * Geon: 1 * Geon: 1 * Gri?dos logo: 1 * Dustros: 1 * D?lkes: 1 * Dia touto: 1 * Diodoros: 1 * Di? touto hupomeinon me, legei Kurios, eis hemeran anast?seos mou eis marturion: 1 * Didache ton dodeka apostolon: 1 * Eirenaios: 1 * Eusebes, Eutuches, Sebastos: 1 * Eusebiou: 1 * Eusebiou sungramma peri ton kat' auton martures?nton en to oktaetei Diokletianou kai ephexes Galeriou tou Maximinou diogmo: 1 * Eusebiou tou Pamphilou peri ton en Palaistine martures?nton telos: 1 * Ellenas: 1 * Ellenist?s: 1 * Z: 1 * Zebennos: 1 * Zebenos: 1 * Z?bdas: 1 * Z?mbdas: 1 * Zabadas: 1 * Zebinos: 1 * Zotikos: 1 * Theodotos:: 1 * Theoteknos: 1 * Kerugma Petrou: 1 * Kition: 1 * Kubeis: 1 * Kurie thee p?ter: 1 * Kai ton m?lista epi Romes lampron: 1 * Kapiton: 1 * Kerochutou graphes: 1 * Kom?nes: 1 * Komphektora: 1 * Kornoutos: 1 * Kouleianos: 1 * Koum?nes: 1 * Kuriakon exiontai ton eponumion: 1 * Leonides ho legomenos 'Origenous pater: 1 * Libukoterous topous: 1 * Lougdounos kai Bienna: 1 * Longinou: 1 2 * Megan theon kai plousion, para kai Ploutona, ton th?naton anegoreuon: 1 * M?nes: 1 * M?ximos: 1 * M?xus: 1 * M?rkon hou to eungelion pheretai: 1 * M?rkos 'Aimilios houtos peri tinos eidolou pepoieken 'Albournou: 1 * Manganaia: 1 * Makkabaikon: 1 * Makrianos: 1 * Mammaia: 1 * Manichaios: 1 * Mareia limne: 1 * Markion: 1 * Markianos: 1 * Markianistai: 1 2 * Markianoi: 1 * Markionistai: 1 2 * Masbotheoi: 1 * Masbothaioi: 1 * Milti?den: 1 2 3 4 * Milti?dou: 1 * Monas, para to menein onomasmene: 1 * Mousianos ekklesiastikos sungrapheus egnorizeto: 1 * Naue: 1 * Nau?tos: 1 * Nauatiano: 1 * Naissos: 1 * Naissos: 1 * Noou?tos: 1 * Noouati?nos: 1 * Noouatiano: 1 * Noouatianoi: 1 * Hoi men dusomenou huperionos, hoi d' aniontos: 1 * Ouelesmoth: 1 * Petrou: 1 * P?lin: 1 * Panegurikos epi te ton ekklesion oikodome, Paulino Turion episkopo prospephonemenos: 1 * Paraleipomenon: 1 * Politeuton andron: 1 * Pollou chronou: 1 * Probos: 1 * Promos: 1 * Prophetikai 'Eklogai: 1 * Puketious: 1 * S: 1 * S?ddochon: 1 * Sabb?tou meg?lou: 1 * Sardianos: 1 * Sebouaioi: 1 * Serennios Granianos: 1 * Stauroi: 1 * Stromateis: 1 2 3 * Suriakou: 1 * Sotas: 1 * Tordios: 1 * Phabianos: 1 * Phlabianos: 1 * Chiazomenou tou rh kata to mesaitaton.: 1 * aireseis: 1 * ai& 240;n: 1 * hairetikon andron anapl?smata: 1 * aition: 1 2 * autographoi semeioseis: 1 * automaton: 1 2 3 4 5 6 * aute phr?sei: 1 * autes: 1 * auton: 1 2 * autou: 1 2 3 4 5 6 7 * b: 1 * biblion ti dialexeon diaphoron: 1 * biblos ton hemeron: 1 * bios kai politeia ton hagion theostepton meg?lon basileon kai isapostolon Konstantinou kai Elenes: 1 * bios politikos hoper esti peri 'Ioseph: 1 * bios politikos: 1 * bema: 1 2 * bema men kai thronon hupselon: 1 * b?ptetai: 1 * bathezor: 1 * bathechor: 1 * basileus: 1 * basileis 'Ioudaioi hoi en tois stemmasi: 1 * basilike: 1 * benephikialion: 1 * bethezob: 1 * biblid?rion: 1 * biou sophou tou kata dikaiosunen teleiothentos, e nomon agr?phon: 1 * blasphemon: 1 * boubon: 1 * boubona: 1 * boubona epi schoiniou tinos: 1 * boubona de hoi Romaioi ton ornin touton kalousi: 1 * gegraptai: 1 2 * genos: 1 2 * ginesthe de dokimoi trapezitai, ta men apodokim?zontes, to de kalon katechontes: 1 * ginesthe dokimoi trapezitai: 1 * ges: 1 * g?r: 1 * gametais: 1 * gegonos: 1 2 * geioras: 1 * genesthai: 1 * genomenos de en Rome diadochen epoies?mn mechris 'Aniketou: 1 * geometrian: 1 * geometreitai: 1 * gnomas: 1 * gnorimoi: 1 * gnorimon: 1 * goun: 1 * gr?mma: 1 2 3 4 * gr?mmata: 1 2 3 4 5 6 * gr?mmatos: 1 2 3 * graphe: 1 * graphe: 1 2 3 * graphe: 1 * gunaikeia: 1 * d: 1 * de: 1 * demou: 1 * desantes de hoi demioi allo ti plethos epi sk?phais, tois thalattiois enape& 207;rhipton buthois: 1 * desomen: 1 2 * doxais: 1 * dunamis: 1 * dodeka: 1 * dodeka ton en k.t.l: 1 * dodeka tou en Smurne marturesantos: 1 * daimonion asomaton: 1 * dedoxasmenos en hagiois: 1 * dexios: 1 * dexios: 1 * desposunoi: 1 * deutero: 1 * demosion archeion: 1 2 * dia Ippolutou: 1 * dia gr?mmatos: 1 * dia gramm?ton: 1 * dia mones tes eis ton christon pisteos: 1 * dia pleionon kleron: 1 * dia to dokoun hikanon en logo: 1 * dia touto: 1 * di?konos: 1 2 * diagogen: 1 * diadochen: 1 2 3 * diadochen epoies?men: 1 * diadochen poieisthai: 1 * diadoche: 1 * diadochen: 1 * diadochen epoies?men: 1 * diadoches: 1 2 * diadoche: 1 * diadochon ton katarxamenon: 1 * diathekon: 1 * diakonia: 1 2 3 * diakonia tou logou: 1 * diakonein: 1 2 * diakonein tais trapezais: 1 * diakonike: 1 * diakonountes: 1 2 * dialexeis peri nesteias kai peri katalalias: 1 * diatriben: 1 2 3 4 * diatribon: 1 * diaphonia: 1 * diaphonias euangelion: 1 * didask?lion: 1 * didaskalian: 1 2 * didaskaleion: 1 * didaches: 1 * didache: 1 * didachai: 1 * diekrinonto: 1 * diexagoge: 1 * diexagogein: 1 * dikaiosune: 1 2 3 * dikaiosunen: 1 2 * dikastes: 1 * dioikein: 1 * dokeo: 1 * dr?kon: 1 * drachmon: 1 * dodekaton en Sm. marturesanta: 1 * dodekatos: 1 * dodekatos en Sm. marturesas: 1 * dodekatemorion: 1 * eidololatrein: 1 * eidolos: 1 * eikosaeterikoi humnoi: 1 * eirenarchos: 1 * eirene: 1 * eirenik?: 1 * eis agathen prothesin epanelthoien: 1 * eis epideixin tou apostolikou kerugmatos: 1 * eis Galatian: 1 * eis Konstantinon ton basilea triakontaeterikos: 1 * eis Makkabaious logos he peri autokr?toros logismou: 1 * eis Phl?kkon: 1 * eis marturion protreptikos logos: 1 * eis ta kat' Aigupton?rga: 1 * eis ta meta ten exaemeron: 1 * eis tas Gallias: 1 * eis ten hexaemeron: 1 * eis ten hexaemeron hupomnema: 1 * eis ten Genesin hupomnematieisthein: 1 * eis ten ton kata Milti?den legomenon hairesin: 1 * eis to euangelion biblia: 1 * eis to kata Loukan euallelion: 1 * eis to p?thos: 1 * eis ton bion tou makariou Konstantinou tou basileos: 1 * eis tous psalmous: 1 * eiseti de pheretai para pleistois: 1 * eisedexanto kai sunegagon kai sunestesan kai proseuchon autois kai hesti?seon ekoinonesan: 1 * eiskrinesthai: 1 * ei phaneie: 1 * eige phaneie: 1 * eiden angelon touton euthus enoese kakon einai aition k.t.l: 1 * eidos theou: 1 * einai: 1 * einai dokon: 1 * eita epipseus?menos to onomati tou kuriou apolelutai planesas tous ekei pistous: 1 * heis basileus: 1 * euangelion: 1 * euangelion kath' Ebraious: 1 2 * euangeliou: 1 * eugnomonon: 1 * eugnomonon: 1 * euthus: 1 * euktaios: 1 * eulabes: 1 * euches kai ton topon historias heneken: 1 * eismetanoian: 1 * zonta kaiesthai: 1 * zelosai: 1 * zelosai: 1 * zetemata kai luseis: 1 2 * eutuchei: 1 2 * thura: 1 * thorax: 1 2 * thambothesesthai: 1 * thanatos: 1 * theos: 1 * theoteta idian: 1 * theios logos: 1 * theo: 1 * theous: 1 * theou gar en boulema: 1 * theologia: 1 * theologeitai ho christos: 1 * theopneuston: 1 * theosebest?te: 1 * theoph?neia: 1 * therapeuo: 1 * therapeutai: 1 * therapeutrides: 1 * thnetopsuchitai: 1 2 * thronos: 1 2 3 * thuroroi: 1 * i: 1 * ia: 1 * ib: 1 2 * imotheos ho pais: 1 * kago 'Io?nnes ho akouon kai blepon tauta: 1 * kago oun: 1 * kurioi mou adelphoi: 1 * kai: 1 2 3 4 5 6 7 * kai ha meta tauta sunegrapse: 1 * kai egr?phe tauta: 1 * kai eme hos: 1 2 3 4 5 6 * kai eme hoion: 1 * kai eme hous: 1 * kai en te ekklesi& 139; parechoresen ho 'Aniketos ten eucharistian to Poluk?rpo kat' entropen delonoti: 1 * kai ophelon ge: 1 * kai ophelon ge heis: 1 * kai 'Ammon?rion hetera: 1 * kai di' ekeinon: 1 * kai di' ekeinon rhethenai ti ton blasphemon: 1 * kai euthus Ouespasianos poliorkei autous: 1 * kai therapeias kai dexioseos ou tes tuchouses: 1 * kai logos autou peri propheteias: 1 * kai noos: 1 * kai paragagon eis auto [ton adelphon 'Iesou tou christou legomenou, 'I?kobos onoma auto, kai] tinas [heterous], k.t.l: 1 * kai peri politeias kai peri propheton: 1 * kai peri psuches kai somatos: 1 2 * kai pros 'Ioudaious proton kai deuteron: 1 * kai propheton: 1 * kai ta Maximou peri tou poluthruletou para tois hairesiotais zetematos, tou pothen he kakia, kai peri tou geneten hup?rchein ten hulen: 1 * kai ta peri tou diabolou, kai tes apokalupseos 'Io?nnou: 1 * kai ten prokeimenen genealogian?k te tes biblou ton hemeron k.t.l: 1 * kai tauta?n tini antigr?pho en to ogdo& 251; tomo heuromen: 1 * kai touto huper tou hemon logou pepoietai: 1 * kai: 1 2 3 * kai toi mallon enantion en to terein tois me terousi: 1 * kathodou: 1 * katholou: 1 2 3 * kath' hemas: 1 2 3 * katharoi: 1 * katholiken epistolen: 1 * katholike: 1 * katholikotes: 1 * katholikes: 1 2 3 * kai ten Ellada: 1 * kainotometheises: 1 * kaloumena: 1 * kaloumene: 1 * kanonas: 1 * kanones deka: 1 * kanon ekklesiastikos: 1 * kata: 1 * kata Markellou tou 'Ankuras episkopou: 1 * kata Ponton: 1 * kata Porphurion: 1 * kata theon: 1 * kata kairon: 1 * kata logon: 1 2 * kata meros sunagogai: 1 * kata p?nta tropon: 1 * kata ten dunamin tou hamartematos: 1 * kata to dunaton: 1 * kata ton auton kairon: 1 * kata ton deloumenon chronon: 1 * kata ton paronta logon: 1 * kata topon: 1 2 * kata tou stomatos epist?xai: 1 * katebe monos, anebe de meta pollou ochlou pros ton patera autou: 1 * kat' an?lusin: 1 2 3 * kat' epipnoian: 1 * katelthen eis ta katachthonia, hina kakeithen lutrosetai tous dikaious: 1 * kat?logon: 1 * kat?strosin pepoietai: 1 * katabas gar monos sunegeiren pollous, eith' houtos anebe pros ton patera autou: 1 * katangelousa: 1 2 * katakrinas christianous tinas kai tes axias ekbalon: 1 * katarxamenon autou: 1 * katapseudomenoi tou theou: 1 * kateilephenai: 1 * katenoesamen: 1 * katorthomena, toutestin ephanismena: 1 * kekeruchenai?oiken: 1 * kestoi: 1 * kerugmata: 1 * klero hena ge tina kleroson: 1 * kline: 1 * kleron: 1 * kleros: 1 2 3 * kleis: 1 * koimethentos 'Alex?ndrou: 1 * koimeteria: 1 2 * koinonia: 1 * korban: 1 * korbanas: 1 2 * kosmopoiian or demiourgian: 1 * ktiseos: 1 2 * ktisis: 1 * kurenios: 1 * kuroteon: 1 * legetai: 1 * legousin: 1 * lego de ten Ierousalem: 1 * logia: 1 2 3 4 5 6 * logoi: 1 * logon: 1 * logos: 1 2 3 4 5 6 7 * logos?chei: 1 2 3 4 5 6 7 8 9 10 * logos endi?thetos: 1 * logos ho pros Ellenas: 1 * logos huper tes pisteos: 1 * logos katechei: 1 2 3 * logos philalethes pros tous christianous: 1 * logou: 1 * laon hikanon: 1 * laon polun: 1 * laon: 1 * lamprotetos: 1 * leipo: 1 * legomene: 1 2 * leop?rdois: 1 * lipon: 1 2 * logion kuriakon exegeseis: 1 * logikon: 1 * logistai: 1 * loipon: 1 2 * loutron: 1 * m: 1 * megethos phuseos: 1 * mene 'Iakobou pheretai: 1 * mere: 1 * mechri: 1 2 * mechri toutou: 1 * me heuriskon: 1 * me prosekein: 1 * me prouphest?nai kat' idian ousias perigraphen: 1 * monon hena Theon kai christon basilea 'Iesoun homologes?ntes Basileus: 1 * muthon ou muthon, alla onta logon: 1 * m?nganon: 1 * m?kar: 1 * m?rtur: 1 * m?rturas: 1 * m?rtures: 1 * m?rtus: 1 2 3 4 * matheton: 1 2 * makari& 231;tetos: 1 * makariotatos: 1 * makr?n: 1 * mania: 1 * marturon: 1 2 * martus: 1 * marturion: 1 * marturi& 139;: 1 * martures?nton: 1 * meg?lo: 1 2 3 * meg?le paraskeue: 1 * meg?le te kai thaumasia: 1 * meta ton apostolon: 1 * meta tauta de loipon eis pan eidos diereito ta marturia tes exodou auton: 1 * meta tous apostolous: 1 * meta touto: 1 * meta touton: 1 * metabainomen: 1 * metabainomen: 1 * metabletheison: 1 * metadidosi ten hegemonian: 1 * metanoias choran: 1 * mikros tomos: 1 * mnemoneusantes: 1 * monobibla autou pheretai: 1 * mononouchi ex ankonon tes encheireseos auton epidesmousa: 1 * muria: 1 * murioi d' alloi: 1 * murious hosous: 1 * murion allon: 1 * nean auten kai ektetopismenen: 1 * nothen: 1 * nothoi: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 * nothos: 1 2 * nomos: 1 * nomon hieron allegoriai: 1 2 * noos: 1 * naos: 1 * neanis: 1 * nesteia: 1 * nik?o: 1 * noos: 1 2 3 4 5 * notheuetai: 1 * nomoi: 1 * nun: 1 * xiphos distomon: 1 * xulo entinagenai: 1 * xulon: 1 2 3 4 * xanthikos: 1 * xusteras: 1 * oiketia: 1 * oikonomia: 1 2 3 4 5 * oikonomia tou christou: 1 * oikonomian: 1 * oikoumene: 1 2 * hoi amphi ton G?llon: 1 * hoi anthropoi: 1 * hoi en oiketiais: 1 2 3 * hoi epigegrammenoi hupotuposeon autou logoi: 1 * hoi de: 1 * hoi de demosieuontes hupo ton pr?xeon egonto: 1 * hoi kata s?rka sungeneis: 1 * hoi men: 1 * hoi p?lai presbuteroi: 1 * hoi paides: 1 * hoi peri phuseos: 1 * hoi polloi: 1 * hoi pro sou presbuteroi tois apo ton paroikion terousin?pempon eucharistian: 1 * hoi pros M?rkellon?lenchoi peri tes ekklesiastikes Theologias: 1 * hoi tes paroikias politai: 1 * hoi tede episkopoi: 1 * hoia theo: 1 * hoia theo proskunesai: 1 * hoios ho logos toios ho bios: 1 * ou: 1 * ou gar en te Galati& 139; hos tines planethentes nomizousin, alla en te Galli& 139;: 1 * ou gar suneke ten katholou pronoian: 1 * ou mentoi t?xei: 1 * ou pros monon ton sunethon, alla kai ton epi xenes episkopon. sunethon: 1 * ou toiautais: 1 * oude men tas legomenas autou pr?xeis en anamphilektois pareilepha: 1 * oude ton anapesonta epi to stethos autou: 1 * oud' holos en katholikais ismen paradedomena: 1 * ouk agathon polukoiranie heis koiranos?sto,: 1 * ouk endi?thekon men einai pareilephamen: 1 * ouk endiathekous men, alla kai antilegomenas: 1 * ouk episteuon an?stasin, oute erchomenon apodounai, k.t.l: 1 * ouk eis makron tanantia peri hemon ebouleusato te kai di' engr?phon nomon edogm?tise: 1 * ouk eis makron: 1 * ouk oid' hopos: 1 * ousia tis prokosmios zosa kai huphestosa: 1 * ouch hugios: 1 * oupo manentos tote: 1 * oupo manentos tote: 1 * oupo tote eph' hen husteron ekpeptoke manian, ten di?noian ektrapeis: 1 * hou para tois posin epi tes steles autes: 1 * houtoi de: 1 2 * oun: 1 * petagon: 1 * petra: 1 * petros: 1 * pisteos: 1 2 3 4 5 * polin: 1 * poma: 1 * pas: 1 2 3 * pasi apologounto: 1 * pasi men apologounto: 1 * p?lai: 1 * p?nton: 1 * p?pa: 1 * p?sas: 1 * p?ses ekklesias: 1 * pais: 1 * paida onta: 1 2 * paides: 1 2 * paidos: 1 * palaios katechei logos: 1 * palinodia: 1 * pan?retos: 1 * pan?retos sophia: 1 * pantoious than?tous hupepheron: 1 * para: 1 * para tou doulou para Sebero prodotheis christianos einai: 1 * paredosan kai touto: 1 * par?dosin: 1 * par?dosis periechei: 1 * par?kleton: 1 2 * parab?tes: 1 * paraginomenas: 1 * paraginomenois: 1 * paradoseis Matthiou: 1 2 * paras: 1 * paraskeue: 1 2 * pareilephamen: 1 * parechoresen: 1 2 * parechoresen ten eucharistian: 1 * parthenos: 1 * parthenous: 1 * patrida: 1 * patrias: 1 * patrike theotes: 1 * peri aletheias: 1 * peri apoikias: 1 * peri aron: 1 * peri areton: 1 2 * peri areton kai presbeias pros G?ion: 1 * peri archon: 1 2 * peri archaiotetos 'Ioudaion kata 'Apionos: 1 * peri athlon kai epitimion: 1 * peri enkrateias e peri eunouchias: 1 * peri enkrateias, e peri eunouchias: 1 * peri ensomatoseos theou: 1 * peri epangelion: 1 * peri epistemes: 1 * peri hupsous: 1 * peri hon nepsas ho nous euchetai kai kataratai: 1 * peri 'Ioudaion: 1 * peri auton: 1 * peri autous: 1 * peri biou Moseos: 1 * peri biou theoretikou e hiketon: 1 * peri biou politikou: 1 * peri georgias: 1 * peri georgias duo: 1 * peri gig?nton: 1 2 * peri gig?nton, e peri tou me trepesthai to theion: 1 * peri eusebeias: 1 2 * peri kakologias: 1 * peri kanonon ekklesiastikon: 1 * peri logou tes propheteias autou: 1 * peri methes tosauta: 1 * peri metanoias: 1 * peri pisteos: 1 2 * peri pisteos anthropou: 1 2 * peri p?thous: 1 * peri peirasmon: 1 * peri presbeias pros G?ion: 1 * peri pronoias: 1 * peri propheteias autou: 1 * peri sarkoseos christou: 1 * peri staurou: 1 * peri sunkuseos ton dialekton: 1 * peri tagathou: 1 * peri tagathou kai pothen to kakon: 1 * peri ta theia logia: 1 * peri tes hules: 1 * peri tes Mouseos kai 'Iesou sumphonias: 1 * peri tes autou propheteias: 1 * peri tes pros ta paideumata sunodou: 1 * peri tes skenes: 1 * peri tes ton palaion andron polupaidias: 1 * peri tes tou bibliou ton propheton onomasias kai apo merous ti periechei hekastos: 1 * peri tes tou p?scha he& 231;rtes: 1 * peri ton en Palaistine martures?nton: 1 * peri ton en Palaistine martures?nton telos: 1 * peri ton endiathekon kai homologoumenon: 1 * peri ton deka logion: 1 * peri ton eis tas hierourgias zoon, kai tina ta ton thusion eide: 1 * peri ton kath' hemon psephism?ton: 1 * peri ton metonomazomenon kai hon heneka metonom?zontai: 1 * peri ton prokeimenon en to nomo tois men agathois athlon, tois de ponerois epitimion kai aron: 1 * peri ton topikon onom?ton ton en te thei& 139; graphe: 1 * peri ton trion areton, has sun allais anegrapse Mouses: 1 * peri te tou kata Mousea theopemptous einai tous oneirous proton, deuteron, k.t.l: 1 * peri te tou, tis ho ton theion esti kleronomos, e peri tes eis ta isa kai enantia tomes: 1 * peri toutou: 1 * peri touton: 1 * peri tou ensomaton einai ton theon: 1 * peri tou exenepse Noe: 1 * peri tou kata ton sotera katartismou: 1 * peri tou p?scha: 1 2 * peri tou tis ho ton theion pragm?ton kleronomos: 1 * peri trion areton etoi peri andreias kai philanthropias kai metanoias: peri andreias: 1 * peri phuseos anthropou: 1 * peri philanthropias: 1 * peri philoxenias: 1 * peri phuges kai haireseos kai ho peri phuseos kai heureseos: 1 * peri phuges kai heureseos: 1 * peri phug?don: 1 * peri phutourgias Noe to deuteron: 1 * peri psuches kai somatos: 1 * peri psuches: 1 * periodoi: 1 2 * periodoi ton apostolon: 1 * peripsema: 1 * perioche tou laou kai dikaiosune: 1 * peristera kai: 1 * peges: 1 * planathai: 1 * planesai: 1 * pleistoi: 1 * pleiston chronon: 1 * pneuma: 1 2 * pneumatikoi: 1 * pod?gra: 1 * poiesantos tou: 1 * poiesantos tou theou hoper hebouleto: 1 * poiesontas ta: 1 * poiesontas touto hoper ebouleto: 1 * poieisthai: 1 * poietes: 1 * poimen: 1 * poinen einai ta nosemata legein: 1 * poinen einai ton sophiston ta nosemata legein: 1 * politeuma: 1 * polichnen: 1 * poliorkei autous: 1 * pro gar touton ton hemeron: 1 * pros: 1 2 * pros hap?sas tas haireseis: 1 * pros Ellenas logos...peri epistemes: 1 * pros Ellenas, peri eusebeias: 1 * pros Aireseis: 1 * pros Germanon: 1 * pros Konona idia tis peri metanoias graphe: 1 * pros Marinon: 1 * pros P?rthous: 1 * pros Stephanon peri ton en euangeliois zetem?ton kai luseon: 1 * pros hous met' oligon esometha: 1 * pros to ten epistemen auton diaphul?ssein: 1 * pros tous adelphous: 1 * pros tous huper 'Apolloniou tou tuaneos Ierokleous logous: 1 * pros tous kosmikous archontas: 1 * proedros: 1 2 * pros: 1 2 * protera: 1 * proteron: 1 * prote: 1 2 3 4 * protes kai deuteras: 1 * proton kai deuteron: 1 2 * pr?gma: 1 * pr?gmatos: 1 2 3 * pr?xeis: 1 2 * pr?xeis Paulou: 1 * praoteron: 1 * presbuteros: 1 2 3 * presbeia: 1 * proegoros: 1 * problem?ton biblion: 1 * progr?mmata: 1 * proestotas: 1 * propaideias tes kath' Ellenas: 1 * proparaskeue euangelike: 1 * prosechon, te anagnosei te apostolik & 135;n?gnosis: 1 * pros?bbatos: 1 * prosabb?tou hemera: 1 * proselutous: 1 * proseloun auton: 1 * proskunesai: 1 * protera: 1 2 3 * propheteias: 1 2 * puloroi: 1 * puri asbesto: 1 * sekreton: 1 * sungramma: 1 * sumbios: 1 * somatos: 1 2 * seismous: 1 * semneion kai monasterion: 1 * semnunomenos: 1 * semaiai kalountai: 1 * sthragizo: 1 * sk?phe: 1 * skandalisai: 1 * sophia: 1 * spoudaiotaton: 1 * stephanos: 1 * stele: 1 2 * stomachos: 1 * staurothentos: 1 * steil?menos: 1 * stibizetai: 1 * stratoped?rches: 1 * sunkekrotemenon: 1 * sumbebekos: 1 * sumpresbuteros: 1 * sunagoge: 1 * sunaskoumenos: 1 * suneisaktoi: 1 * sphodra smikros ton noun: 1 * sphragis: 1 2 * soteri: 1 * sophrosune: 1 2 3 * ta: 1 2 3 4 5 * ta hexapla, to hexaploun, to hexaselidon: 1 * ta Kollouthionos: 1 * ta koinonika gr?mmata: 1 * ta loipa tou ekklesiastikou logou: 1 * ta peri tes Romaion sunodou kai ta doxanta pasi tois kata ten 'Italian k.t.l: 1 * ta peri ton anapheromenon en eidei nomon eis ta sunteinonta keph?laia ton deka logon, a'b'g'd': 1 * ta somatik?: 1 * tas anagraphas: 1 * tas hup' ouranon: 1 * tas Gallias: 1 * tas Gallias: houto gar ekalounto p?lai: 1 * tas diexodous ton mastigon tas ekeise eithismenas: 1 * tas katholou dioikeseis tes tar' autois kaloumenes magistrotetos te kai katholikotetos: 1 * tas ton ethnon hegemonias: 1 * tas pheromenas heortastik?s: 1 * ten anaphoran poies?menos he& 240;s tou 'Adam, tou theou kat' an?lusin. oude men anapodeikton k.t.l: 1 * ten hupostasin: 1 * ten 'Asphaltitin limnen: 1 * ten Gallian: 1 * ten Kaisaros tuchen: 1 * ten auten hermeneian gr?phein: 1 * ten auten hermeneuein graphen: 1 * ten gar asotian hegeito philotimian: 1 * ten de pheromenen autou deuteran: 1 * ten demosian epistemen: 1 * ten kath' hemas: 1 * ten kath' hemas gene?n: 1 * ten legomenen kata Phrugas hairesin: 1 * ten me bl?ptousan hemas: 1 * ten meg?len dunamin tou theou: 1 * ten peri touton katelthousan eis hemas historian: 1 * ten sphragida kuriou: 1 * ten ton apostolon diadochen: 1 * ten pseudonumon gnosin: 1 * teganon: 1 * ti dikaion: 1 * tinon: 1 * tis ho sozomenos plousios: 1 2 * to: 1 * to asma: 1 * to 'Ar?bion oros: 1 * to 'Ar?bion ouros,: 1 * to Suriakon euangelion: 1 * to Suriakon: 1 * to b?rbaron tolmema: 1 * to dia tess?ron: 1 * to dia tess?ron euangelion: 1 * to katholou me blepousin: 1 * to klema: 1 * to mega S?bbaton: 1 * to meli tes 'Attikes: 1 * to peri politeias kai propheton: 1 * to peri pronoias: 1 * to peri tou p?scha sungramma: 1 * ton ekklesiastikon kanona: 1 * ton boubona: 1 2 * ton thronon tes episkopes: 1 * ton logon: 1 * ton p?lai lanthanousas chronon: 1 * ton proton theon: 1 * ton skutea: 1 * to: 1 * topon: 1 2 * tuche: 1 2 3 4 5 6 7 8 * tes axias: 1 * tes heautou kephales huper kathezomenon eiden: 1 * tes hieras pisteos to didaskaleion: 1 * tes hup' ouranon: 1 * tes 'Aristotelous diadoches ten diatriben: 1 * tes 'Iamniton poleos: 1 * tes d' eis to pan euangelion auto de touto pragmateias: 1 * tes didaskalias: 1 2 * tes p?lai 'Ioudaias apo p?ses Biblou katagraphen pepoiemenos kai tas en aute ton dodeka phulon diairon klerous: 1 * tes tou bibliou diexagoges legomenes: 1 * tes christou diatribes ouk asemos aner: 1 * te aute aponoi& 139; diamenonton: 1 * te sumbi& 251; heautou: 1 * te ton enkuklion paidei& 139;: 1 * tede: 1 * ton: 1 2 * ton ana ten oikoumenen ethnon epi ten hell?da phonen metabalon tas en te thei& 139; graphe keimenas hebraiois onomasi prosreseis: 1 * ton antilegomenon: 1 2 3 * ton apostolon ai legomenai didachai: 1 * ton en nomo de kai prophetais 'Ebraikon onom?ton hai hermeneiai: 1 * ton epi Romes: 1 * ton biblion: 1 * ton goneon ton heauton ten hairesin: 1 * ton dodeka en monobiblo: 1 * ton eis ten genealogian tou soteros hemon zetem?ton kai luseon: 1 * ton katholou logon?parchos: 1 * ton kath' hemas oi presbuteroi: 1 * ton kata ten alethe philosophian gnostikon hupomnem?ton stromateis: 1 * ton kata phusin theon: 1 * ton katarxamenon autou: 1 * ton legomenon empsuchon: 1 * ton para phusin: 1 * ton propheton: 1 * ton sophiston: 1 * t?: 1 * tais hermeneiais: 1 * taboul?rioi: 1 * te: 1 2 3 * teleioo: 1 * teleiothenai: 1 * tess?ron: 1 * tessarakoste: 1 * ti para tous nomous: 1 * ti suneseos: 1 * timen: 1 * times epeilemmenous: 1 * tina: 1 * tina katechetika biblia: 1 * tines ethetekasi: 1 * tis hupothesis: 1 * tous emphanesterous hes kateilephen apostolikes diadoches episemainomenos: 1 * tous en oiketiais: 1 2 * tous de en oiketiais, ei epimenoien te tou christianismou prothesei eleutherias stereisthai: 1 * tous de te sumphor? peripeptokotas: 1 * tous oikous, en hois sunegonto, sunthosin: 1 * tous podas hupo tessara tou kolasteriou xulou paratetheis diastemata: 1 * tous pantachose ton ekklesion proestotas: 1 2 * tous ton ekklesion archontas: 1 * tous ton ekklesion proedrous p?ntas: 1 * tous te kaloumenous geioras: 1 * touto nika: 1 * toutou: 1 2 * toutou de adelphon: 1 * toutou metrios tas graphas epi tes ekklesias diegoumenou katekousamen: 1 * touton: 1 2 * tois amunteriois: 1 * tois ektos: 1 * tois homologoumenois: 1 * tois kat' agrous epitetagmenois: 1 * tou hierou: 1 * tou Eli: 1 2 * tou Suriakou: 1 * tou autou spoudai einai legontai: 1 * tou de Sarapionos tes peri logous askeseos kai alla men eikos sozesthai par' eterois hupomnemata: 1 * tou despotou mou: 1 * tou theou: 1 * tou kath' hemas para pasi logou: 1 * tou kanonos: 1 * tou kata theon politeumatos: 1 * tou peri tou hagiou p?scha sungr?mmatos: 1 * tou te en aute hierou ten eikona diachar?xas meta paratheseos ton eis tous tupous hupomnem?ton: 1 * tou te sphragisthenai hupo tou episkopou sphragisthenai: 1 * touto: 1 2 * touton: 1 2 3 * touton euthus enoese kakon einai, ton kai pote ton agathon genomenon: 1 * touton katechei logos christianon onta: 1 * topikon: 1 * toutesti para ton diadochon ton katarxamenon autou, ohus Doketas kaloumen, (ta gar phronemata ta pleiona ekeinon esti tes didaskalias), k.t.l: 1 * triton: 1 2 3 4 5 * tropon: 1 2 3 4 * trapezites: 1 * treis te oi tou epigegrammenou paidagogou: 1 * triakontaeterikon: 1 * trist?tes: 1 * huiou: 1 * pheretai: 1 * pheromai: 1 * philetos e philippos: 1 * phuseos: 1 * phusis: 1 2 3 * ph?bion: 1 * phabianon: 1 * phasin: 1 * phasi: 1 2 3 4 * pheromene: 1 2 * phesi: 1 2 3 * philosophias: 1 * phlabianos: 1 * phr?zein: 1 * phr?sei: 1 * phr?sis: 1 * phronemata: 1 * phrontida peri christianon poieithai: 1 * phule: 1 * phul?tton exeti paidos kanona: 1 * photizo: 1 * chthes de kai proen: 1 * chiliarches: 1 * christon: 1 * christos: 1 * christianos: 1 * christianous monous: 1 * chronikoi kanones: 1 * chronographia: 1 2 * choris tes tou oikeiou gnomes episkopou: 1 * psalmon Dabid: 1 * pseudographa: 1 * pseudonumou gnoseos: 1 * psephizetai metastenai men apo 'Alexandreias ton 'Origenen, kai mete diatribein en aute, mete did?skein: 1 * psephon: 1 * psilos anthropos: 1 * psuche: 1 * psuches: 1 2 3 * psuchichoi: 1 * s.v.: 1

Index of Hebrew Words and Phrases

* ': 1 * 'vyvn: 1 * 'phl m: 1 * vr kvzyv': 1 * vr kvkv': 1 * gychvn: 1 * gr: 1 * dvry hymym: 1 * n'dr bqds: 1 * zr': 1 * lmh: 1 * qrbn: 1 * slys: 1 * slysyv: 1

Index of German Words and Phrases

* Agrapha: 1 * Chronologie d. röm. Bischöfe: 1 * Chronologie der röm. Bischöfe: 1 * Conciliengesch: 1 * Dabey ein Antwort auff Constantini Donation, welche der Luther spöttlich nennet den Hohen Artickel des allerheyligisten Bebstlichen glaubens: 1 * Der Brief des Origenes an Gregorios: 1 * Die byz. Kaiser. Hist.-stud.: 1 * Dionysius der Grosse: 1 * Eine Darstellung seines Lebens und seiner Lehre: 1 * Einleitung in das N. T.: 1 * Jabrbücher f. prot. Theologie: 1 * Kaiser Licinius, eine historische Untersuchung nach dem bestern alten und neueren Quellen: 1 * Kirchen og Romerstaten indtil Constantin den Stre: 1 * Regierung und Christenverfolgung des Kaisers Diocletianus und seiner Nachfolger: 1 * Texte und Untersuchungen: 1 * Ueber Constantin und sein Verhältniss zum Christenthum: 1 * Urchristenthum: 1 * Vita Constantini Magni, herausgegeben von A. Jäger: 1 * Wider die Natterzungen: 1 * Zeit Constantins: 1 * ein Teuffelische lügen und Gottes lasterung (wie sie der Luther nennet): 1

Index of French Words and Phrases

* Bibl. ec. des Chartes: 1 * Bibliothèque de la Ville: 1 * Bull. de la soc. des arch. de la Saintogne: 1 * Dissertation critique sur la famille de Constantin, & en particulier sur Constantin le Jeune: 1 * Essais d'histoire religieuse, I. un dernier mot sur les persecutions; II. la conversion de Constantin.: 1 * Histoire de la délivrance de l'Église: 1 * La fausse donation de Constantini, examen de quelques théories récentes: 1 * Les statues au portail des églises: 1 * Limoges: 1 * Mémoire sur Ies statues équestres de Constantin placées dans Ies églises de l'ouest de la France.: 1 * Nouv. biog. gén: 1 2 3 * Numismatique: 1 * Rép. des sources hist. du Moyen Age: 1 * Recueil des Chroniques: 1 * Rev. d. deux mondes: 1

Index of Pages of the Print Edition

i v vii ix x 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 405 408 411 412 413 414 415 416 417 418 419 420 421 422 423 424 425 426 427 428 429 430 431 432 433 434 435 436 437 438 439 440 441 442 443 444 445 446 447 448 449 450 451 452 453 454 455 456 457 458 459 460 461 462 463 464 465 466 467 468 469 471 481 482 483 484 485 486 487 488 489 490 491 492 493 494 495 496 497 498 499 500 501 502 503 504 505 506 507 508 509 510 511 512 513 514 515 516 517 518 519 520 521 522 523 524 525 526 527 528 529 530 531 532 533 534 535 536 537 538 539 540 541 542 543 544 545 546 547 548 549 550 551 552 553 554 555 556 557 558 559 561 562 563 564 565 566 567 568 569 570 571 572 573 574 575 576 577 578 579 580 581 582 583 584 585 586 587 588 589 590 591 592 593 594 595 596 597 598 599 600 601 602 603 604 605 606 607 608 609 610

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References

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