Chapter LI.--That Constantine, when a Youth, heard from him who wrote the Persecution Edict that "the Righteous Men" were the Christians.
"I call now on thee, most high God, to witness that, when young, I heard him who at that time was chief among the Roman emperors, unhappy, truly unhappy as he was, and laboring under mental delusion, make earnest enquiry of his attendants as to who these righteous ones on earth were, and that one of the Pagan priests then present replied that they were doubtless the Christians. This answer he eagerly received, like some honeyed draught, and unsheathed the sword which was ordained for the punishment of crime, against those whose holiness was beyond reproach. Immediately, therefore, he issued those sanguinary edicts, traced, if I may so express myself, with a sword's point dipped in blood; at the same time commanding his judges to tax their ingenuity for the invention of new and more terrible punishments.
Chapter LII.--The Manifold Forms of Torture and Punishment practiced against the Christians.
"Then, indeed, one might see with what arrogance those venerable worshipers of God were daily exposed, with continued and relentless cruelty, to outrages of the most grievous kind, and how that modesty of character [3200] which no enemy had ever treated with disrespect, became the mere sport of their infuriated fellow-citizens. Is there any punishment by fire, are there any tortures or forms of torment, which were not applied to all, without distinction of age or sex? Then, it may be truly said, the earth shed tears, the all-encircling compass of heaven mourned because of the pollution of blood; and the very light of day itself was darkened in grief at the spectacle.
[3200] sophrosune
Chapter LIII.--That the Barbarians kindly received the Christians.
"But what is the consequence of this? Why, the barbarians themselves may boast now of the contrast their conduct presents to these creel deeds; for they received and kept in gentlest captivity those who then fled from amongst us, and secured to them not merely safety from danger, but also the free exercise of their holy religion. And now the Roman people bear that lasting stain which the Christians, at that time driven from the Roman world, and taking refuge with the barbarians, have branded on them.
Chapter LIV.--What Vengeance overtook those who on Account of the Oracle raised the Persecution.
"But why need I longer dwell on these lamentable events, and the general sorrow which in consequence pervaded the world? The perpetrators of this dreadful guilt are now no more: they have experienced a miserable end, and are consigned to unceasing punishment in the depths of the lower world. They encountered each other in civil strife, and have left neither name nor race behind. And surely this calamity would never have befallen them, had not that impious deliverance of the Pythian oracle exercised a delusive power over them.
[3201] Compare, on all this, the Church History and notes, and also the Prolegomena to this work.
Chapter LV.--Constantine gives Glory to God, makes Grateful Acknowledgment of the Sign of the Cross, and prays for the Churches and People.
And now I beseech thee, most mighty God, to be merciful and gracious to thine Eastern nations, to thy people in these provinces, worn as they are by protracted miseries; and grant them healing through thy servant. Not without cause, O holy God, do I prefer this prayer to thee, the Lord of all. Under thy guidance have I devised and accomplished measures fraught with blessings: preceded by thy sacred sign I have led thy armies to victory: and still, on each occasion of public danger, I follow the same symbol of thy perfections while advancing to meet the foe. Therefore have I dedicated to thy service a soul duly attempered by love and fear. For thy name I truly love, while I regard with reverence that power of which thou hast given abundant proofs, to the confirmation and increase of my faith. I hasten, then, to devote all my powers to the restoration of thy most holy dwelling-place, which those profane and impious men have defiled by the contamination of violence.
Chapter LVI.--He prays that All may be Christians, but compels None.
"My own desire is, for the common good of the world and the advantage of all mankind, that thy people should enjoy a life of peace and undisturbed concord. Let those, therefore, who still delight in error, be made welcome to the same degree of peace and tranquillity which they have who believe. For it may be that this restoration of equal privileges to all will prevail to lead them into the straight path. Let no one molest another, but let every one do as his soul desires. Only let men of sound judgment be assured of this, that those only can live a life of holiness and purity, whom thou callest to a reliance on thy holy laws. With regard to those who will hold themselves aloof from us, let them have, if they please, their temples [3202] of lies: we have the glorious edifice of thy truth, which thou hast given us as our native home. [3203] We pray, however, that they too may receive the same blessing, and thus experience that heartfelt joy which unity of sentiment inspires.
[3202] Or "groves."
[3203] [Onper kata phusin dedokas. The clause is thus rendered by Valesius: "Nos splendidissimam domum veritatis tuæ, quam nascentibus nobis donasti, retinemus." This seems almost as unintelligible as the original. The translation above attempted yields, perhaps, a sense not inconsistent with the general scope of the passage.--Bag.] 1709 renders "according to nature." Molzberger has "through no merit on our part." Stroth renders "characteristically" or "as our own natural possession" (i.e. eigenthümlich), and is confirmed by Heinichen, while Christophorson has "natura" and Portesius "a natura." The last is the best translation "by nature." As a matter of interpretation Bagster is probably wrong and Stroth substantially right. Whether Constantine had the Epistle to the Romans in mind or not, he had the same thought as Paul that men "by nature" have the "truth of God," but exchange this for a lie (Rom. i. 25; ii. 14; cf. xi. 21 and 24). This suggests, however, another possible meaning, that the truth is known "through the things that are made" (Rom. i. 20). For various philosophical usages of phusis, compare interesting note in Grant, Ethics of Aristotle, 1 (Lond. 1885), 483, 484.