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Chapter 1. The secret persecution of Licinius, who killed the bishops of Amasia. This aforementioned (Licinius) fell into the abyss of the atheists and, competing with his own misfortune with those whom he saw with his own eyes to perish for wickedness, again, like some already extinguished flame, kindled the persecution of Christians, and created a fire of wickedness more terrible than before. However, twisting around like some terrible beast or crafty serpent, breathing anger and an atheistic threat, he, out of fear of Constantine, did not yet dare to openly rebel against the Churches of God subject to him, but, hiding the poison of malice, arranged secret and private intrigues for the bishops, the most glorious of whom were killed by him at the libel of the regional leaders. And the method of killing them was somehow strange, unknown until that time. What he did then in Amasia of Pontus 138 exceeds any measure of cruelty. Chapter 2. Destruction of churches and murder of bishops. There, some of the churches were destroyed from top to bottom, and this, after the first destruction 139, for the second time, others were locked by local rulers (τοπος ηγεμονες), so that none of the ordinary worshipers would enter there and bring appropriate service to God, for the one who issued such commands, thinking under the influence of a bad conscience, did not think, that the service is being performed for him, but being confident that we are doing everything for Constantine and praying to God for him. And like-minded people and flatterers of Licinius, having decided to do what was pleasing to the criminal, the most famous church leaders were put to death. Thus, people who had done nothing unjust were innocently taken away and, like murderers, executed; some of them even suffered a new kind of death: their bodies were cut into many pieces with a sword and, following such an execution, which is more inhuman and more terrible than any tragic story, they were thrown into the depths of the sea to be devoured by fish 140 . After this, again, as not long before, the flight of pious men began, and again the fields, again the deserts received the servants of God. Noticing the success of this course of action, the tyrant finally decided to initiate persecution against everyone 141, and of course, he would have carried out his idea, for nothing prevented him from moving on to the matter itself, if the protector of his servants (God) had not warned this intention and had not lit, so to speak, in the midst of darkness and the darkest night, a great lamp, if he had not brought his servant, Constantine 142 there. Chapter 3. About how Constantine leaned towards the side of Christians when persecution was being prepared. Finding the rumor about what we said above unbearable, Constantine made a wise decision and, adding strength of character to his innate philanthropy, hastened to help the oppressed. He considered it a pious and holy deed, having overthrown one person, to save an entire race of people, for to act with great philanthropy and to have mercy on someone unworthy of mercy meant, on the one hand, not to provide him with any benefit, since he would not at all abandon his inclination to evil, but would even more increase his rage against his subjects, - on the other hand, not to give those in need under his power any hope of salvation. Having reasoned this way, the basileus decided to immediately give his saving right hand to people brought to the extreme degree of evil. And so he made the usual orders for arming the army: all the phalanxes and cavalry tagmas 143 (ιππικου ταγματος) gathered to him, and in front of all of them they were ordered to bear signs of good hope in God 144, justified by the symbol that was mentioned before. Chapter 4. About the fact that Constantine prepared for war by praying, and Licinius by guessing. Knowing well that it was now that he especially needed prayers, he took with him the priests of God, who, as good guardians of the soul, in his conviction, should constantly talk and be with him. On this occasion, the tyrant probably received information that Constantine promises himself victory over his enemies only with the assistance of God, that those about whom it is said constantly talk and are with him, and that both he and the entire army are preceded by a symbol of saving suffering. Considering all this worthy of laughter, he mocked Constantine and abused him with blasphemous words. Meanwhile, he surrounded himself with soothsayers and Egyptian fortune-tellers, compilers of magical potions (φαρμακετς) and charlatans (γοητας), priests and prophets of the gods they revered, then, propitiating with sacrifices those whom he recognized as gods, he asked what the end of his war would be. The soothsayers answered in agreement that he would undoubtedly remain the conqueror of his enemies and gain the upper hand in the war; they set out their promises in long, beautiful verses, on behalf of all the oracles 145. The predictions of dream interpreters based on the flight of birds 146 were just as favorable for him. The priests also discovered something similar, predicting by the movement of the entrails 147 . Inflated by the seductive promises of such successes, he went to the camp with great confidence and was ready for battle. Chapter 5. About what Licinius said about idols and about Christ when he made a sacrifice in the grove. Before the start of the battle, he convened his chosen shield-bearers (υπασπιστων) 148 and titled friends to one of the reserved and sacred places, according to their beliefs. It was a damp and shady grove, in which stood various statues of gods, carved from stone, revered (by the pagans). Lighting wax candles in front of them and making the usual sacrifice, Licinius is said to have made the following speech: “Dear friends and comrades-in-arms! These are the gods of our fathers, whom we honor, having long ago received from our ancestors the (instruction) to revere them. On the contrary, the commander of the army hostile to us, having rejected the customs of his fathers, adopted an ungodly opinion, 149 and, being in error, glorifies some foreign God taken from nowhere. He disgraces his army with his shameful banner. Having trusted Him, he raises weapons not against us, but more against the gods he left behind. The present time will reveal who is mistaken in their opinion, it will give priority either to our gods or to the (gods) of the opposing side, for if it crowns us with victory, then with all justice it will prove that the saviors and true helpers are our gods, and when over ours, of which there are many and who still have an advantage in number, some one, I don’t know where the God of Constantine came from, then let no one remain in When in doubt as to whom to honor as God, let everyone turn to the strongest and give him the palm of victory. In fact, if this foreign God, now ridiculed by us, turns out to be the strongest, then we will need to recognize him and honor him, and say goodbye for a long time to those for whom we light candles in vain, and if ours win, which is certain; then, after the present victory, we will rush to war against the atheists.” This is what he said to those present, and for the record, not much later, those who personally listened to the speech 150 conveyed information about this to us. Having finished it, Licinius ordered the army to enter the battle. Chapter 6. Ghosts of Constantine’s troops, supposedly passing through the cities of Licinius. During these events, they say that some inexplicable phenomenon was seen in the cities subject to the tyrant: it seemed as if at noon a formation of Constantine’s hoplites was crossing the cities, as if they had already won a victory. And this was seen when in fact nothing like this existed anywhere. With this spectacle, the divine and higher power pointed to the future. As soon as the troops approached, the one who terminated the friendly treaties was the first to begin the battle 151. Then Constantine called on the Savior of all, God, and, by this giving a sign to his hoplites, won the first battle. Then, a little later, he gained the upper hand in the second 152, and already received a great victory, because now 153 the symbol of salvation was moving ahead of his phalanx. Chapter 7. The fact that during the battle, where the symbol of the cross was shown, victory was won there. In fact, wherever he appeared, the enemies fled, and the victors pursued them. When the basileus found out about this, the symbol of salvation, as the most effective means of victory, ordered to be transferred to where he saw any of his troops weakened. Victory was immediately restored with him, because those who fought with him were strengthened by vigor and strength sent from above. Chapter 8. About the fact that fifty people were chosen to wear the cross. Therefore, Constantine ordered those of his shield-bearers who were distinguished by strength of body, strength of soul and pious disposition to serve solely in the service of this banner. These men numbered no less than fifty, and they had no other duty than either to stand around the banner or to follow it as a guard, each of them alternately carrying it on his shoulders. The writer of this story, long after these events, was told about this at his leisure by the basileus himself, and commenting on his story, he added the following memorable incident. Chapter 9. About the fact that one of the crusaders ran away and was killed, and the other remained in faith and was saved. Once, in the heat of battle, he said, there was a noise in the army, and great confusion spread. At this time, someone who was carrying a banner on his shoulders suffered greatly from timidity and then handed over his burden to another in order to escape from the battlefield. When one accepted, and the other left and was no longer guarding the banner, an arrow shot at the latter pierced his belly and took his life. Accepting punishment for his timidity and unbelief, he fell and died. On the contrary, for the one who took the saving banner, it became the protection of his life, so that no matter how many arrows were shot at him, he remained unharmed. All their blows were taken by the spear of the banner. There was something above any miracle: how could the arrows of enemies, thrown at the smallest spear in terms of volume, pierce it and pierce it through and through, and deliver the one who carried it from death, so that nothing touched the people appointed for this service. This legend is not ours, except for other information, and it was also conveyed to our ears by the basileus. Having won the first victories by the power of God, he moved his army in battle formation and moved on. Chapter 10. Various battles and victories of Constantine. The advanced detachments (Προκταρχοντες) of the enemy army, unable to withstand its first onslaught, threw down their weapons and threw themselves at the feet of the basileus, and he kept them all unharmed, finding pleasure in saving people. Others, without letting go of their weapons, decided to fight. Having learned that they did not listen to friendly calls, the basileus sent an army against them. The enemies immediately gave up their ridges 154 and fled. After this, some of them were caught and, according to the law of war, beaten, while others, falling on each other, died from their own swords (ξιφεσιν) 155 (Matthew 26, 52), secondly, it is possible that this is generally a common expression meaning death through one’s own fault (a similar expression is found in Apuleius - “Metamorphoses”, 7, 13).. Chapter 11. Flight and magic of Licinius. After this, their leader, seeing that he no longer had help from the slaves, that the many warriors and allies who had gathered to him 156 (συμμαχιας) had disappeared, and that the hope for imaginary gods in fact turned out to be insignificant, indulged in shameful flight. The fugitive really escaped and was safe, because the God-loving basileus, wanting to bring him salvation, did not order his servants to follow him on his heels. He hoped that, realizing the extent of his disasters, Licinius would someday abandon his daring fury and direct his mind to a better way of thinking. Thinking this way out of the excess of his philanthropy, Constantine did not want to remember evil and intended to grant forgiveness to the unworthy. But he did not abandon his depravity, added evil to evil and rushed to even greater insolence, even again and with new arrogance turned to the villainous means of the Magi. Almost the same can be said about him as was said about the ancient tyrant: “God hardened his heart” (Ex. VII, 3). Chapter 12. About how Constantine prayed in a tent (σκινη) and won. But having entangled himself in such (crimes), Licinius strove towards the abyss of destruction. On the contrary, the basileus, seeing that he would need to enter the battle a second time, devoted his leisure time to his Savior. Outside the fence (σταυρου) 157 and at a very far distance from it, he pitched a tent to the cross and, maintaining an immaculate and pure lifestyle there, offered prayers to God, following the example of that ancient prophet of God, who, as the divine word assures, pitched his tabernacle also outside the army (Ex. 33:7). With Constantine there were then a few faithful, known to him for their disposition to piety. This was his usual occupation on other occasions when he intended to enter into battle, because, out of concern for safety, he acted slowly and liked to do everything according to God's advice. In his free time, offering prayers to his God, he probably experienced theophany, then, as if moved by divine inspiration, he ran out of the tent and suddenly ordered the troops to immediately move and immediately draw their swords. Rushing in masses, his troops fought bravely and, having won victory with an instant onslaught, erected victorious trophies over their enemies. Chapter 13. Philanthropy (of Constantine) towards captured soldiers. The basileus had become accustomed to conducting himself and his army this way amid military exploits long before. Always placing his God above his soul, he tried to do everything in accordance with His will, and carefully decided on the death of many. Therefore, he thought no more about the salvation of his subjects than about the salvation of his enemies, and when his servants won victory in battle, he persuaded them to spare the prisoners, so that, that is, being people, they would not forget about the related nature of people. If he sometimes saw that the rage of his soldiers was indomitable, he tamed it with money, ordering each enemy warrior captured alive to be valued with a certain measure of gold. Such and such a bait to save people was invented by the wisdom of the basileus, and even thousands of barbarians, redeemed by the basileus’ gold, were saved. Chapter 14. More about his prayers in the tent. It was pleasant for the basileus to do this and many similar things at other times: then, as now, according to custom, before the start of the battle, he went to his tabernacle and devoted his free hours to prayers to God, shunning all self-indulgence and all luxury, bridling his body with fasting and deprivation and appeasing God with petitions and entreaties to show him his favor and help, and then tried to fulfill everything, what God put on his mind. He also had vigilant care for everyone and prayed for the salvation of his own no more than for the salvation of his enemies. Chapter 15. Insidious friendship and idolatry of Licinius. Since the recent fugitive, hiding behind pretense, began again to offer (Constantine) a friendly alliance, the latter agreed to accept it, and established favorable and useful conditions for the alliance 158. The aforementioned (Licinius) pretended that he willingly submitted to these conditions, and sealed his consent with an oath, and meanwhile in secret he again equipped the hoplites, again began the war, entered the battle and called the barbarians as his allies 159. Everywhere he also looked for new gods, under the pretext that the old ones had deceived him, but he did not remember the recent conversation about them at all and did not want to recognize the invincible God of Konstantinov, but, which is worthy of laughter, he looked for new ones and in greater numbers. Chapter 16. How Licinius exhorted his soldiers not to fight against the cross. Then, having learned in practice what the divine and ineffable power of the saving banner was, through which Constantine’s army knew how to put enemies to flight, Licinius persuaded his soldiers not to go out to meet her and, as often happened, not to look at her, for she was terrible in her strength, hostile and hostile to him, therefore one must beware of fighting with her. Having thus ordered, he rushed into battle with the one who, out of love for mankind, delayed and postponed his death. The enemies, arousing their courage by the thought of the multitude of gods, entered into action with great military force and carried before them in the form of aerial statues προβεβλημενοι), images of the dead 160. (Constantine), having put on the armor of piety, confronted the crowd of opponents with a saving and life-giving miracle (banner), like some kind of frightening or protecting monument from evil, and at first held back, sparing the enemies, so that, while maintaining the concluded agreement, he would not start first. Chapter 17. Victory of Constantine. When he saw that the opponents were firm in their intention and had already taken up their swords, then, becoming indignant, with one shout and blow he drove away the entire force of the enemies, and at the same time won victory over the enemies and demons 161. Chapter 18. Death of Licinius and triumph over him. After that, having handed over the hater of God and his followers at the end of the war, (Constantine) put them to proper execution 162. Together with the tyrant, the advisers of the fight against God were taken, put on trial and died, and others, who had recently been puffed up with the hope of vain things, now by their very deed accepted the God of Constantine and agreed to recognize him as the true and one God. Chapter 19. Celebrations and celebrations. So, now, after the overthrow of the wicked people, the rays of the sun no longer illuminated the tyrannical rule: all parts of the Roman empire united into one, all the peoples of the east merged with the other half of the state, and the whole was adorned with autocracy, as if by a single head, and everything began to live under the rule of the monarchy. The radiant radiance of piety brought joyful days to those who had previously sat in darkness and the shadow of death; there was no longer any memory of past disasters; everyone and everywhere glorified the winner and agreed to recognize as God only the One who brought him salvation. And glorious in every kind of piety, the victorious basileus 163, for for the victories granted to him over all enemies and adversaries, he received his own title, accepted the East and, as was the case in ancient times, united in himself power over the entire Roman Empire 164. The first to preach the monarchy of God to everyone, he himself reigned over the Romans and kept all living things in check. All fear of disasters, which had previously depressed everyone, disappeared, and people, until that time with downcast eyes, now looked at each other with bright eyes and smiles on their faces. In choirs and hymns, with uncontrollable exclamations, they glorified first the All-Tsar - God, as they had learned, then the glorious conqueror and his most well-behaved, God-loving children - the Caesars. They forgot about past disasters, about all wickedness and, enjoying present blessings, looked forward to future ones. Chapter 20. About what laws Constantine issued regarding confessors of the faith. The most humane decrees of the basileus extended to us, as before to the other part of the world 165 . The laws, breathing piety towards God, promised various benefits: they brought benefits and benefits to the eparchs, and gave the Churches of God what was characteristic of them, namely: first of all, they summoned people who were condemned by regional rulers 166 to exile and resettlement for not serving idols, then released from public service 167 those who were on trial for the same guilt, and those who lost their property through confiscation invited to receive him again. Likewise, persons who, during the struggle, with the help of God, became famous for their strength of soul, and for that reason were exiled to torture in the mines, or condemned to live on islands 168, or obliged to serve in public places - these persons were suddenly freed from all such punishments. The mercy of the basileus freed from resentment those who, for constancy in piety, were expelled from the military class, 169 the basileus left them with a choice - either to return to their duties and be distinguished by their former dignity, or, if they like a quiet life, to remain in it, not at all embarrassed by public service. Like the others, he freed those who, as a sign of humiliation and dishonor, were condemned to work in the gyneceums 170. Chapter 21. About what he also decreed regarding martyrs and church estates. This was what the basileus’ decree prescribed regarding people who suffered such torment. But the law also spoke in detail about their property, it commanded: the property of the holy martyrs of God, who laid down their lives for the confession of faith, should be received by those closest in the family 171, but if there are no such people, it should be inherited by the churches 172. The deed of gift also ordered the return to the previous owners of everything that had previously been transferred by the treasury to other persons 173, either through sale or as a gift, and what remained in the treasury. This is how many blessings the letters sent out by Basileus showered upon the Church of God. Chapter 22. About how he improved the condition of the mob. And to the rabble outside of Christianity and to all peoples, the magnanimity of the basileus granted other benefits in extraordinary quantities 174. Even earlier, having heard from rumors about the state of affairs in another part of Rome, all our compatriots pleased the inhabitants there and prayed that they themselves would one day be granted similar benefits. Now, having seen the fulfillment of their desires with their own eyes, they began to call themselves happy and admitted that their basileus shone for the mortal race like some kind of glorious treasure, which had not been known under the sun for centuries. That's what they thought. Chapter 23. About the fact that he called God the author of good things, and about the lists of his decrees. Meanwhile, since everything submitted to the basileus by the power of God the Savior, he preached this Giver of blessings before everyone, and testified that he recognized Him, and not himself, as the culprit of victories. He made this known in Latin and Greek in 175 languages, through written orders sent to each tribe. We learn the power of his words by reading his original letters. There were two of them: one to God’s Churches, the other to residents of cities outside Christianity. The latter, it seems to me, would be appropriate to see in this work - partly so that its presentation remains in history and passes on to posterity, and partly in order to confirm the truth of our stories. It is copied from the original law of the basileus, which we keep, on which the handwritten signature (of the basileus) seals, as if with a seal, a certificate of the truth of our words. Chapter 24. Constantine's law on piety to God and Christianity. Victorious Constantine, Great Augustus 176 to the rulers of Palestine 177. “For people who truly and wisely think about the Supreme Being, from time immemorial, the difference that separates the zealous performers of the venerable service of Christianity from those who arm themselves against it and look at it with contempt has clearly been beyond any doubt. And now, by even more clear events and glorious deeds, both the foolishness of any doubt in this matter, and the greatness of the power of the great God have been proven, because for those who faithfully observe the reverent law and do not dare to violate a single commandment, blessings are abundant, firmness in enterprises is excellent, hopes are good - on the contrary, with those who are guided by wicked thoughts, everything goes according to their intentions. For who can receive any good without recognizing God as the author of good things and not wanting to honor what is venerable? Our words are confirmed by deeds. Chapter 25. An example from ancient times. In fact, let someone cast his mind over the time from ancient to present days and look carefully at the events that once took place, he will find that everyone who put a just and good foundation for their deeds achieved good, and, as if from some sweet root, received sweet fruit, and those who dared to do unjust things and madly rebelled against the Highest Being, or who did not have any pious feeling for the human race, but boldly those who prescribed only exile, dishonor, confiscation of property, murder and much the like, and never repented, never turned their minds to the better, received the same retribution. And this is neither incredible nor inconsistent with reason. Chapter 26. About the persecuted and the persecutors. For those who approach certain matters with a sense of truth and constantly have in their minds the fear of the Highest Being, those, maintaining a firm faith in Him, do not place present threats and dangers above future hopes and, if sometimes they experience any troubles, they all, however, believe that they are entitled to great honors, and therefore endure misfortunes without difficulty and are awarded the more brilliant glory, the more severe they were exposed to disasters. On the contrary, those who despised the truth, or did not recognize the Supreme Being, and His faithful servants dared to subject to intolerable insults and punishments, who did not consider themselves unfortunate, pronouncing arrogant sentences, who retained faith in the Supreme Being even under such circumstances - happy and blessed, and with their great hordes, partly fell, partly fled, and in every battle were completely defeated. Chapter 27. About how persecution caused disasters for opponents. It was because of them that heavy wars took place, because of them there were disastrous devastations. Hence the decrease in necessary needs and the multiplication of terrible disasters, hence the leaders of such wickedness either went to the extreme and were subjected to a disastrous death, or lived a shameful life, and, considering it more painful than death, received punishments corresponding to the crimes; for each met misfortune to the extent that, in his madness, he thought to fight the divine law, so that they were tormented not only by the disasters of this life, but also by the greatest fear of underground punishments. Chapter 28. That God chose Constantine as an instrument of good. During such a great and so grave misfortune that had taken hold of humanity, when the entire state was in danger of complete destruction, as if from some contagious disease, and was in need of long-term and saving healing, what relief, what means of getting rid of evils did God come up with? And by the name of God we must understand the One Being, truly existing and powerful at all times 178. There will, of course, be no pride in boasting to one who realizes that he has received benefits from the Highest Being. God found and judged my ministry fit to fulfill His will. Starting from that British sea and from those places where, by some necessity, the sun is determined to set, I, with the help of some highest power, drove before me and dispelled all the horrors encountered, in order to call the human race, educated under my influence, to the service of the most sacred law and, under the guidance of the Supreme Being, to cultivate the most blessed faith. Chapter 29. Pious words of Constantine about God and praise to the confessors. I have never been ungrateful for the mercy shown to me and, regarding this high service as a gift bestowed upon me, I reached the eastern countries. Burdened with severe disasters, they cried out to us for help all the louder. Meanwhile, I firmly believed that we must offer our whole soul, everything we breathe, everything that turns in the depths of my mind, to the great God. True, I know well that people who faithfully strive for heavenly hope, for this chosen queen, and firmly established it in the habitation of God, do not at all need human favor, because they enjoy greater honors, the more they are removed from earthly losses and disasters; However, I think that we have a duty: as far as possible now to remove from innocent and impeccable people the oppressive circumstances and undeserved torment that from time to time weigh upon them. Otherwise, it would be absurd if, while the zealous persecutors of these people themselves, for serving God, sufficiently recognize the constancy and firmness of their souls, the servant of God did not want to give their glory greater splendor and bliss. Chapter 30. Law releasing those imprisoned, brought to trial and deprived of property. So, let everyone, according to the cruel sentence of the judges, at any time, change the life in their family to the life of someone else - for the fact that they did not despise reverence for God and did not abandon the faith to which they devoted their whole soul, also included in the catalogs of the defendants, without having previously been in them, let them all return to the land of their fathers, to their usual way of life, bringing thanks to the Liberator of all - God. There were also many deprived of property, who suffered from the loss of all their well-being and who had hitherto led the saddest lives: let them too go to their former homes, unite with their families, receive their property and joyfully enjoy the benefits of the Highest Being. Chapter 31. About those exiled to the islands. We command the same mercy to be used by those who are kept on the islands against their will. Hitherto locked in the gorges of the mountains and surrounded by the sea, may they be freed from this gloomy and inhuman solitude and return to their beloved, thus satisfying their most direct desire. Likewise, those who spent a long life meager, in disgusting uncleanness, can now, as a prey, take advantage of the right of return and, abandoning all care, live with us without fear, because to spend life under our rule and to be afraid, when we consider ourselves servants of God and boast of it, would be an absurdity not only unheard of, but also not incredible, we have been appointed to correct the mistakes of others. Chapter 32. About those sentenced to work in ore mines and to public works. Likewise, those sentenced to hard labor in ore mines (μεταλλειας), or serving in public works, let their heavy burden be enjoyed with peace, lead an easy and free life, and end the boredom of immoderate labor with sweet rest. If there are those who have been deprived of general respect and have been subjected to dishonor, then imagining that their long wanderings distracted them from their former social position, let them now hasten with due joy to their homeland. Chapter 33. About confessors from a military rank. Even those who were once adorned with a military rank, but were handed over to the investigation under a cruel and unfair pretext, for preference, i.e. confession of the Supreme Being to his own dignity, are excluded from military service, even so he is given up arbitrarily or out of love for the military rank, to remain in his former ranks, or, after an honest resignation, to spend his life in freedom, for whoever has shown so much generosity and constancy in the face of dangers, it is proper and natural for him to either enjoy, if he wants, rest, or enjoy, if you like, honor. Chapter 34. Release of free persons given into gyneceia, or slavery. Likewise, people who were forcibly deprived of honor 179 and subjected to such a sentence of judges, according to which they were imprisoned in gyneceias or spinning mills (λινουριας), where, despite their previous origin, they carried out difficult and low work and were considered slaves 180 of the eparch, let them also know the value of the honors and freedom that they previously owned, let them too called to their usual virtues and finally live with all sorts of joy. And the one who exchanged freedom for slavery, who, as a result of criminal and truly uncharacteristic madness for man, so often mourned the unusual service for himself, realizing his sudden transformation into a slave from a free man, - and he, according to our definition, having received his former freedom, let him return to his parents and take up work befitting a free man, and throw out those uncharacteristic works in which he previously suffered, throw out of his memory. Chapter 35. On the inheritance of property that belonged to martyrs, confessors and those subject to confiscation of property. We must not forget about the property that private individuals lost for various reasons. Whoever lost them, passing undauntedly and fearlessly through the glorious and divine field of martyrdom, or becoming a confessor and acquiring eternal hopes for himself, who lost them when forced to emigrate, because he did not agree to yield to the persecutors who demanded betrayal of the faith, who had to lose them, although he did not listen to the sentence of death - we command the property of all these persons to be given as an inheritance to their relatives. And since laws generally determine the closeness of kinship, it is easy to recognize who has the right of inheritance. Justice requires that, in the event of the natural death of the persons mentioned, their estate passes to their closest relatives. Chapter 36. That if they have no relatives, the church receives the inheritance, and that what they donated remains inviolable. And when after the above-mentioned persons, that is, martyrs, confessors, exiles, immigrants, for this very reason, there is not a single legitimate heir left from the immediate family, then the local Church 181 should be introduced into the inheritance; for, of course, it will not be difficult for the dead to have as their heir the one for whom they undertook all their labors. To this, however, the following must be added: if one of the above-mentioned persons gave something from his estate to whomever he wanted, then the possession of the gift, in fairness, should remain inviolable. Chapter 37. On the return to the owners of their lands, gardens and houses, with the exception of the benefits received from this property. And so that there is no room for any misunderstanding in our command, and so that everyone immediately sees what justice consists of, let it be known to everyone that whoever owns land, a house, a garden or other property of the above-mentioned persons, it will be good and beneficial for him to admit this and renounce such possessions with all speed. However, although some apparently received a lot of benefit from their unjust possession, we still consider it unfair to demand this. Chapter 38. About how to issue fortresses for these items. Only they themselves must admit how much and from what they have benefited, and ask us for forgiveness for their sin, in order to make amends for their previous covetousness with such correction, and so that the great God, taking this as repentance, becomes merciful to those who have sinned. But the owners of such property, if only such a name suits them, will perhaps say in their defense that it was impossible for them to resist when a diverse spectacle of all sorts of horrors presented itself: persons cruelly persecuted, mercilessly killed, wandering without purpose, property constantly and without reason being transferred to the treasury, insatiable persecution, sale of estates!.. Who will persist in such speeches and adhere to their selfish rules, he will see that his stubbornness will not go unpunished, especially when in this way we serve the great God. So, what was previously forced by disastrous necessity to take, is now dangerous to hold on to; moreover, the insatiability of desires, in any case, must be curbed by reflection and examples. Chapter 39. On the return of lands, gardens and houses to churches from the treasury. If anything of the above went to the treasury, then the treasury is not allowed to persistently retain what was taken, without daring to utter a single word against the holy churches, it will fairly return to them what it once unjustly withheld. So, we command that everything that directly turns out to be their property be returned to the churches, whether it be houses, or some fields and gardens, or other acquisitions - to return, without in the least reducing the limits of their possession, but leaving everything intact. Chapter 40. About the return to the churches of the tombs and places where the martyrs died. Moreover, who would doubt, who would not even command that those places that are honored by the bodies of martyrs and serve as monuments of their glorious exodus be considered the property of the churches, when there is neither a better gift nor a more pleasant and useful work, how, according to the inspiration of the Spirit of God, to take care of these places and, through their just return, to preserve for the holy churches what was taken from them under bad pretexts by unjust and depraved people? Chapter 41. On the return to churches of things purchased or received as gifts. Since comprehensive guardianship does not allow us to pass in silence those who have acquired something from the treasury either by right of purchase, or free of charge, in the form of a gift, and did it to please their insatiable passion, let such people know that through such a purchase, although they were exposed to a great danger of removing our love for humanity from themselves, however, this, as far as possible and decent, will not happen to them. Let's stop here. Chapter 42. A Zealous Exhortation to the Worship of God. Now, when it has been discovered by the most obvious and clear evidence that partly the power of Almighty God, partly those exhortations and aids to which He has always deigned to excite me, have already driven out from the entire Ecumene the previous difficult circumstances of human life - now judge more zealously, one and all, what should be the power and mercy that rejected and destroyed this, so to speak, seed of the evil and lawless, and the good enlivened by complacency, and this complacency generously spread throughout all countries. That power and mercy again gave everyone the opportunity to serve with all reverence, as they should, the divine law, and the men who dedicated themselves to it were provided with the image of an admirer of this law. Having emerged, as it were, from the depths of darkness and having received a clear knowledge of things, these people will finally serve him properly and honor him piously and accordingly. Let this be made public in our eastern regions.” Chapter 43. About how the laws of Constantine were carried out in practice. This was the command of the first letter sent to us from the basileus. The definitions of the law were soon carried out, everything was done in spite of the recent insolence of tyrant cruelty, the gifts of the basileus were poured out on everyone to whom his law extended. Chapter 44. About the fact that he elevated Christians to leaders, but if pagans were leaders, he forbade them to make sacrifices. After this, the basileus actively began to manage. And, firstly, to the peoples divided into eparchies 182 he sent such hegemons who, for the most part, devoted themselves to the saving Faith, and whoever seemed to be a pagan was forbidden to make sacrifices. The same law extended to persons occupying degrees above the position of hegemon, and to the highest authority of the eparchs, if, that is, they were Christians, it inspired them to behave according to their name, and when they were in a different disposition, he commanded them to abandon idolatry. Chapter 45. About the laws that prohibited making sacrifices and ordered the building of churches. Following this, two laws were suddenly sent. One forbade the disgusting rites of idolatry, which were never performed in cities and villages, so that, that is, no one would dare to erect statues, engage in predictions and other empty matters - in general, so that no one would make sacrifices. Another ordered that houses of worship be built higher, and that the churches of God also be extended in width and length, so that at a time when, one might say, almost all people would come to God, the madness of polytheism would be completely banished. His piety before God prompted the basileus to feel and write this to the local rulers. Likewise, the law commanded that money should not be spared and that everything needed for construction should be prepared at the expense of the basileus’ treasures. The same was written to every local head of the Church; He deigned to write the same to us, sending the first message addressed to us with the following content: Chapter 46. Epistle of Constantine to Eusebius and other bishops about the construction of churches, that is, with the help of rulers, to renew the old ones and build the most extensive ones. The winner Constantine, the Great Augustus to Eusebius. “Since wicked will and tyranny have persecuted the servants of the Savior even to this day, I am truly and firmly convinced, dear brother, that all church buildings have either been destroyed through negligence, or from fear of terrible injustice are kept in an indecent state. Now, when freedom has been returned, and that serpent, by the providence of the great God and our ministry, has been removed from the government of the state, I think that the divine power has become clear to everyone, and that, therefore, through fear or unbelief, those who have fallen into any sins, having learned what the truth is, will turn to the true and correct state of life. Therefore, you yourself, as the primate of many Churches 183, know that remind other local primates known to you - bishops, presbyters and deacons - to diligently engage in the creation of churches, either correcting those that have survived, or enlarging them, or, as required by necessity, building new ones. Whatever need you encounter, ask for yourself, and through yourself and for others, from the hegemons and eparchs, for they are ordered to fulfill with all diligence everything that is said by your reverence. May God protect you, beloved brother!” This was written to the primates of the Churches in each province, and the people's rulers were ordered to act in accordance with this, 184 and therefore the decrees of the law were carried out with great speed. Chapter 47. What he wrote against idolatry. Extending piety to God even further, the basileus sent out to all regional rulers a teaching about the idolatrous error in which the basileus who preceded him were. In this teaching, he eloquently exhorts his subjects to recognize the God of all and to completely unite with His Christ, the Savior. This handwritten writing of his must be translated from Latin and placed in this work, so that it seems as if we are listening to the basileus himself, when he appeals to the ears of all people as follows: Chapter 48. Epistle of Constantine to the regions regarding the error of the pagans. Speech on virtue and vice. Victorious Constantine, Great Augustus, to the eastern rulers. “Everything determined by the most important laws of nature gives everyone a sufficient sense of the care and providence of God’s orders. And for those whose mind follows a direct path leading to a known goal, that is, clear concepts of common sense and vision itself, with an inseparable desire for true virtue, to devote to the knowledge of God, for those there remains no doubt about this. Because of this, a prudent person will never be embarrassed when he sees that the mob is carried away by opposing opinions 185. The beneficence of virtue would remain uselessly hidden from us if vice did not oppose it to the life of depraved madness. Therefore, the crown rests on virtue, and the Most High God rules over judgment. I will try, as clearly as possible, to confess my hopes to you all. Chapter 49. About the father of the God-loving Constantine, and about the persecutors Diocletian and Maximin. I was alienated from the former autocrats because I saw the savagery of their morals. Only my father, who in all matters called upon God the Father with amazing reverence, adhered to the rules of meekness, while all the others, lacking common sense, cared more about cruel deeds than about mercy, and, perverting the true teaching, at one time they fed this cruelty very generously. The power of their wickedness was inflamed to the point that while all affairs, both divine and human, were proceeding peacefully, internecine (εμφυλιος) wars arose in their areas. Chapter 50. That because of the oracle of Apollo, when he could not prophesy in the presence of the righteous, persecution was raised. Then they said that Apollo’s predictions did not come from the lips of a man, but from some cave or dark gorge, and that the righteous living on earth prevented him from prophesying the truth, and therefore the prophecies of the tripod were false, 186 because of this, waves of his smoke spread across the earth and mourn the misfortune of people resulting from the persecution of the oracles. But let's see how it all ended. Chapter 51. About what Constantine, while still a young man, heard from a man who signed a decree regarding persecution, that Christians are righteous. Now I call You (as a witness), O Almighty God! While still in early childhood, I heard how one, who at that time occupied the first degree among the Roman autocrators, 187 a pitiful, truly pitiful and spiritually mistaken man, carefully asked his doryphoros who the righteous were on earth, and how one of the perpetrators of sacrifices around him answered that they were, without a doubt, Christians. Having heard such an answer, as if he had tasted honey, he rushed towards impeccable holiness with those swords that were invented to punish crimes. Immediately, with a murderous, so to speak, edge, he signed bloody decrees and ordered the judges to use all possible wit to invent the most terrible executions 188. Chapter 52. About what types of torture and executions were invented for Christians. Then one could see with what freedom this greatness of piety was daily subjected to extraordinary insults of tireless cruelty. Chastity, which was never insulted even by the enemies, seemed to be of little importance to the frenzied citizens at that time. What kind of fire, what kind of torture, what kind of wheeling were not subjected to every body, regardless of age! At that time, the earth really cried, and the all-encompassing sky, desecrated with blood, let out groans, and even the day itself was clothed in a garment of sorrow from such a wonder. Chapter 53. About the fact that Christians were accepted by barbarians. But what can we say about this? Now the barbarians, who at that time received our fugitives and kept them in the most humane captivity, triumph over them, giving them not only life, but also security in matters of faith 189. Thus, now the Roman people bear the ever-present stain with which they were then branded by the Christians who were expelled from the Roman world and fled to the barbarians. Chapter 54. About what judgment befell those who, because of the oracle, became persecutors. However, why talk a lot about the sorrows and lamentations of the entire Ecumene? They found their shameful end, were cast into the abyss of Acheron 190 for eternal torment, they who prescribed these hated actions, entangled in internecine wars, they left behind neither name nor clan. This, of course, would not have happened to them if the wicked prediction of the Delphic oracle 191 had not conquered them with its seductive power. Chapter 55. Constantine's praise to God, confession of the sign of the cross and prayer for churches and peoples. Now I pray to You, great God! Be merciful and favorable to your peoples living in the east, and through me, your servant, grant healing to all the eparchs who have suffered so much from long-term disasters. It is not without reason that I ask this, Lord of all, Holy God! Under Your leadership, I began and completed the work of salvation: everywhere carrying your (banner) in front of me, I led a victorious army and, wherever some social necessity called me, I followed the same signs (συνθημασιν) of Your power and went against the enemies. That is why I gave You my soul, well tested in love and fear, for I sincerely love Your name and revere the power that You have demonstrated through many experiences and which You have strengthened my faith. Now, substituting my own ramen, I begin to rebuild Your most holy house, destroyed by the devastating madness of those disastrous and most wicked rulers. Chapter 56. About the fact that he wants everyone to be Christians, but does not force them to do so. I want that, for the common benefit and serenity of all people, your people enjoy peace and tranquility, I want that, like believers, the pleasures of peace and silence will be joyfully enjoyed by those who are in error, for such a restoration of communication can lead to the path of truth. Let no one bother the other, let everyone do what their soul wants. Sane-minded people should know that only those who You Yourself call to rest under Your holy laws will live holy and pure, and let those who turn away, if you wish, own the lot of their false teaching. We have the most holy church of Your truth, given to us by You by nature, and we wish this for them too, so that, that is, coming to a general unanimity, they too would enjoy the pleasures of the heart. Chapter 57. Praise be to God for the Son, who dedicated the erring. However, our faith is not something new and unprecedented; we are convinced that You commanded to nourish this faith with appropriate reverence even when the structure of the Oecumene took place and was established. Carried away by all kinds of delusions, the human race fell, but so that evil would not burden us even more, You sent pure light through Your Son, You reminded everyone of Yourself. Chapter 58. More praise to God for the ministry of peace. This is confirmed by the deeds. Your power frees us from guilt and makes us faithful. The sun and moon have a definite course, the world's circles and stars are not described randomly, the seasons change regularly, the earth stands firm by Your Word, and at the indicated time the wind begins to move, the swift waters rush quickly by the force of an uncontrollable stream, and the sea is kept within motionless limits. And whatever is found on earth and ocean, everything is adapted for the most amazing and useful use. If this were not done according to the judgment of Your will, then such a great variety, such a multitude of different active forces would, without a doubt, be disastrous for the whole world and for our actions, because, fighting among themselves, they would fight with the human race all the more cruelly because their hostile activity is invisible. Chapter 59. Praise to God, for He always teaches good. I thank You very much, Lord of all, great God, for the more that human nature is known through various experiences, the more the teaching of the Divine Word is established among sensible people and those who sincerely care about virtue. And whoever prevents himself from being healed should not blame another for this, because the hospital of diseases is before your eyes and is open to everyone, just do not harm the remedy, the purity of which is guaranteed by the deeds. So, removing our conscience from everything that is contrary, let us all take advantage of the lot of the bestowed good, that is, the good of the world. Chapter 60. At the end of the decree, an admonition to no one to offend anyone. However, no one himself, feeding on certain thoughts, should harm another with them: what one has learned and understood, let him use, if possible, for the benefit of his neighbor, and when this is impossible, he must leave him. For it is one thing to voluntarily accept the struggle for immortality, and another to be forced into it through execution. Speaking about this, I expanded much more than the purpose of my condescension required, because I did not want to hide my faith in the truth, and especially because I hear some who claim that the rites of the (pagan) temples and the dominion of darkness have been destroyed. I would willingly believe this along with everyone else, if the strong opposition of a disastrous error, to the detriment of the general restoration, had not taken root too deeply in the souls of some people.” Chapter 61. About how, regarding the thoughts of Arius, disputes arose in Alexandria. So, like the loud messenger of God, the basileus appealed to all the eparchs through his letter and, rejecting his subjects from demonic delusion, encouraged them to accept the true faith. But while he rejoiced at this, rumor informed him of an important concern that had arisen in the churches: struck by such news, he began to invent healing. The point was this: Decorated with a beautiful life, the people of God were respected, no fear disturbed them from the outside, so that the solemn and deepest peace, by the grace of God, protected the Church everywhere. But envy did not lose sight of our blessings: it penetrated into the depths of the Church and wandered among the very assemblies of saints, it quarreled the bishops and, under the pretext of (defending) divine dogmas, aroused disagreement and discord among them 192 . Following this, as if from a spark, a great fire ignited and, starting, as it were, from the head, from the Church of Alexandria, spread throughout Egypt, Libya and beyond the Thebaid 193. This fire had already destroyed other dioceses and cities, so that not only the primates of the Churches, as was evident, entered into verbal debates with each other, but the people were also divided: some deviated to one side, others to the other 194 . The appearance of these events was brought to such indecency that the venerable divine teaching was subjected to the most offensive ridicule even at pagan spectacles 195 . Chapter 62. About the same thing, and about the Meletians. So, some stubbornly competed in the most sublime subjects in Alexandria itself, others, regarding the question that arose earlier, quarreled throughout Egypt and the upper Thebaid, so that the Churches were divided everywhere, and with them, like a disturbed body, all of Libya fell into illness, and other parts of the border regions became infected with the disease, because when the Alexandrians sent ambassadors to the regional bishops, those who held the other side, they also tried to make them accomplices of their own resistance. Chapter 63. About how Constantine, with his ambassador, sent a letter (to the Alexandrians) about peace. Having learned about this, the basileus was sick in soul and, considering this matter to be his own misfortune, he immediately chose one from among the pious men who surrounded himself, 197 whom he knew well as a man distinguished by the chaste virtue of faith and in former times, famous for his profession of piety, and, sending him to Alexandria with the command to establish peace there between the warring parties, gave him a very necessary letter for the name of the perpetrators of discord. This letter, which contains evidence of the care (of Constantine) for the people of God, is well placed in the story of Constantine. It consists of the following: Chapter 64. Epistle of Constantine to Bishop Alexander and Presbyter Arius. Victorious Constantine, Great Augustus, Alexandra and Arius: “I bear witness to the very assistant in my undertakings and the Savior of all - God, that two reasons prompted me to carry out the deeds I undertook. Chapter 65. About the fact that he usually cared about the world. Firstly, I strongly desired to bring the teachings of all peoples about deity, in essence, into one composition, and secondly, to restore the body of the entire Oecumene, as if suffering from some serious illness, to its former health. Having assumed this goal, I considered other things with the inner eye of my mind, and tried to accomplish others with the strength of a military hand, and I knew that if I served, unanimity would be restored by all the servants of God, in accordance with my prayers, then the course of public affairs would receive a change corresponding to the pious intentions of everyone. Chapter 66. That he reconciled the disputes that arose in Africa. Therefore, when all of Africa was seized by a truly unbearable madness, and some people with reckless frivolity dared to divide the people's worship into different interpretations, I, to stop the disease, did not find any other satisfactory treatment in this case, how to destroy the common enemy of the Ecumene, who opposed your sacred councils 198 with his lawless opinion, and send some of you to help the common cause, in order through them to restore unanimity between the warring parties. Chapter 67. That piety began in the East. For, as the power of light and the law of sacred worship, by the benevolence of the All-Blessed One, seemed to emerge from the depths of the East and illuminated the entire Oecumene with a sacred radiance, it was not without reason that I tried to recognize you both with the feeling of the soul and the action of sight - I believed that you would be the leaders of the peoples to their salvation. Therefore, immediately after the great victory and true triumph over the enemies, I decided to investigate, first of all, what I considered to be the first and most important matter of all. Chapter 68. About the fact that, saddened by discord, Constantine inspires peace. But, oh good and divine providence! How cruelly my ears, or better yet, my very heart, was struck by the news that disagreements had arisen between you that were more serious than there were before, and that you, through whom I hoped to bring healing to others, yourself have a need for much greater healing! When I discussed the beginning and subject of these disputes, the reason for them seemed to me to be very insignificant and not at all worth such a debate. Therefore, forced to this letter, I write unanimously to your insight and, calling on divine providence for help, I declare my right to be a mediator in your bewilderment and, as it were, a patron of peace between you, for, if with the assistance of the All-Good, it would not be difficult for me, and regarding a more important disagreement, to offer my word to the pious mind of the listeners and turn everyone to what is useful; then why couldn’t I promise myself the most convenient and easiest restoration of the matter, when such an unimportant and insignificant case poses an obstacle to it? 199 Chapter 69. How the dispute between Alexander and Arius began, and that they should not have argued. I know that the real dispute began in this way: When you, Alexander, asked the presbyters what each of them thought about some part of the law, or better yet, presented the useless 200 side of the question for review, then you, Arius, imprudently proposed something that you should not have thought about at first, or having thought about it, you should have remained silent - that’s where the disagreement between you 201 was born, communication was dissolved 202, and the most holy people, divided into parties, withdrew from unanimity with the general body of the Church 203. So let each of you forgive the other with equal sincerity and accept what your fellow servant justly advises you. What exactly? In former times, it was not proper to ask or answer questions, because such questions are not forced by any law, but are proposed to distract useless idleness in disputes, although they sometimes appear as a means of natural exercise, we must keep them in mind, and not bring them frivolously into public meetings and not rashly entrust them to the ears of the mob. For who can know in detail, or properly interpret the power of such great and so difficult objects? If another would consider it easy, how many will he convince among the people? Moreover, when such questions are carefully examined, who can resist the danger of being 205 deluded? So, in research of this kind, one must refrain from verbosity, so that, either due to the weakness of one’s nature, not having the strength to interpret the question proposed, or due to the stupidity of the listeners, not being able to convey to them a clear understanding of the expressed teaching, in one way or another, not to lead the people either to blasphemy or to schism. Chapter 70. Exhortation to unanimity. So, let both a careless question and a thoughtless answer be covered in each of you by mutual forgiveness, for the reason for your dispute does not concern any main doctrine in the law, you do not introduce any new heresy into your worship, your way of thinking is the same, so you can easily come back into fellowship 206. Chapter 71. But regarding a few expressions, it was not necessary to go into a dispute about the same subject. When you compete with each other regarding unimportant and very insignificant subjects, then the very disagreement of your thoughts does not allow you to govern such a multitude of God's people and not only does not allow it, it even makes it illegal 207. And to provide your prudence with a small example, I will say the following: know that even philosophers, following the same teaching, live in union, but if they often disagree with each other in reasoning 208 of some private opinion, then, being separated by the degree of 209 knowledge, due to the homogeneity of their science, they nevertheless agree with each other. And when this is so, is it not much fairer for you 210, assigned to the service of the great God, to go through this field 211 with mutual unanimity? Let us subject the words we have spoken to greater discussion and special attention: will it be good if, over petty and vain disputes of words between us 212, brother rebels against brother 213 and the assembly of respectable persons 214 is divided by wicked differences of opinion? Will it be good if this happens through us, since we will argue with each other about small 215 and completely unnecessary items? Such disputes are the work of the mob, and are more suitable for childish foolishness than for the attention of 216 sacred and reasonable men 217 . Let us voluntarily distance ourselves from devilish temptations. The Great God, our common Savior, shed the same light for everyone. Allow me, a servant of the All-Good, to bring my zeal to the end under His Providence, so that through appeals, benefits and constant suggestions, I can bring his people into a state of conciliar communion 219. If, as I said, you have one faith and the same understanding of our faith, if also the commandment of the law in its common parts obliges the soul to a completely identical disposition, then the thought that aroused you to a petty dispute and does not concern the essence of the whole faith, let it under no circumstances create division and quarrel between you. I say this not because I would like to force you to completely agree on this unimportant or any other issue 221, because the dignity of your service 222 can remain inviolable, your communication in everything can be maintained unbroken, even if some disagreement remains between you in relation to a private and unimportant subject 223. Since we all do not want the same thing from everyone, then you are not governed by the same nature or thought. So, in the reasoning of divine Providence, may you have one faith, one understanding, one concept of the All-Good Being 224. And as for matters of little importance, the consideration of which does not lead you to the same opinion, then these dissenting opinions should remain in your mind and be kept in the secret recess of your soul 225. May the superiority of common friendship, faith in truth, respect for God and lawful worship remain unshakable among you. Return to mutual friendship 227 and love, extend your arms to all the people, purify your souls, then get to know 228 each other again; for, by putting aside 229 enmity and by reconciliation, 230 friendship is often all the more pleasant. Chapter 72. That, harboring great sorrow in his soul, he was forced to shed tears, and, intending to go to the east, for this reason, abandoned his intention. So 231, return to me peaceful 232 days and calm 233 nights, so that I can finally find solace in pure light and joy in a serene life 234. Otherwise, there will be nothing left for me except the need to groan, shed tears all over and spend my life without any peace, because as long as God’s people, I’m talking about my fellow servants, are mutually divided by such an unjust and disastrous strife, can I be calm in my soul? 235 And to make you feel 236 the excessiveness of my grief, I will say 237 that recently, having arrived in the city of Nicomedia, I immediately had the intention of going to the east 238, but, hastening to you and already being with you for the most part, I received 239 news of the event 240 set out in this letter 241, and restrained myself from my intention, so as not to put myself in need to look with my eyes at what, in my opinion 242, is unbearable for the ears. Finally, open 243 for me the gates to the east through your like-mindedness 244, the gates which you have closed with your debates 245. Let me see you soon and together enjoy the joy of all other peoples, and then, for the general unanimity and freedom, in speeches of praise offer due thanks to the All-Good! Chapter 73. The fact that even after this letter the noise of debate continued. Thus, the God-loving basileus, sending this scripture, cared for the peace of God’s Church! The servant of his care, not only in the meaning of the message, but also in relation to the special instructions of the sender, was an excellent man, a husband, as they say, completely pious. But the matter had gone so far that it could no longer be stopped with one message, 246 and the quarrel between the warring parties intensified extremely, and a stream of evil spread throughout all regions of the east. Such was the action of envy and the demon who was jealous of the welfare of the Church. Caesarea Palestine is a city on the Mediterranean coast of Palestine, the capital of the province since 6 AD, a bishopric since the 2nd century. from R.H. Eusebius was Bishop of Caesarea from 313 until his death in 339. Under Licinius, Bishop Basil of Amasia and with him forty martyrs died a martyr. (Theophanes, “Chronography”, 311) This refers to the destruction of churches under Diocletian. They were thrown into the Danube after the torment of St. much Ermila and Stratonik. (Archbishop Sergius Spassky, “Complete months of the East,” book II, part 1, January 13.) Licinius resumed persecution of Christians in 320. Since Licinius began the prosecution of Christians in 320, Constantine's actions could not have been preventive. But the emperor was not able to immediately start a war, since the threat from the Gothic and Germanic tribes would have forced him to wage a war on two fronts. After the Gothic War of 322, it was still not possible to start a war, since the troops had to be put in order after a heavy campaign. Therefore, of course, Constantine attacked as soon as he could attack, but the persecution in the possessions of Licinius had been going on for three or four years by that time. Tagma is a cavalry detachment of 100–200 people. Eusebius has in mind the replacement of eagles and legionary badges with banners modeled on the labarum. Traditionally, oracles expressed their predictions in poetic form. Eusebius combines two different types of fortune telling - by the flight of birds and by dreams. Haruspices are traditional Roman divinations based on the entrails of animals, in which conclusions were drawn not from movement, but from the shape of the entrails, usually the liver and heart. With this term, which originates from the selected foot soldiers of Alexander the Great, Eusebius usually refers to the personal guard, generally selected units under emperors, sometimes praetorians. One of the traditional reproaches against Christians is atheism, which is explained by their denial of pagan gods. Not always accepting the idea of ​​a personal transcendent God, pagans, especially in the first centuries of Christianity, often came to a similar conclusion, especially when mixed with various philosophical teachings that rejected the veneration of gods. Eusebius firmly stipulates the historicity of this speech in view of the tradition that existed among historians of his time to compose speeches appropriate to the occasion and insert them into the historical narrative. However, based on its content, it is difficult to assume that Licinius could actually say it in 324, because he was well acquainted with the Christian faith. The Battle of Kibala in 314. True, according to Victor (see note 16 by Constantine with an unexpected night attack, Constantine had twenty-five thousand troops against thirty-five of Licinius, the latter lost twenty thousand in it. The Battle of the Mardian Plain (314) is one of the most difficult and bloody battles in the war. Although Constantine was victorious, his troops apparently suffered such losses that he found it impossible to continue the war. Licinius' troops, consisting of veterans, did not flee even after a five-thousand-strong detachment of archers from Constantine's troops bypassed Licinius from the rear: built in two lines, they continued to fight on two fronts. Eusebius says that at the battle of Cybale there was no labarum; according to Sextus Aurelius Victor, Constantine attacked the camp of Licinius at night. Such a comparison makes its absence quite understandable; probably, Constantine simply did not dare to expose the shrine to the dangers of a night battle, especially since the banner would not be visible at night. The set phrase (νοτα δοντες) was extremely common in literature. This mysterious expression of Eusebius seems possible to explain in two ways - firstly, as an allusion to the well-known gospel expression - “all who take the sword will perish by the sword”: Allies in this case are not the troops of foreign policy allies, but a special name for contingents supplied by subject cities and border tribes in addition to the usual recruitment. This refers to the camp fence. It is known that the Romans of the Republic and early Empire traditionally fortified their camp. But after the military reforms of Septimius Severus, it seems that this precaution became a thing of the past, or was carried out very carelessly. If this mention of Eusebius is not just a rhetorical decoration emphasizing the parallel between Constantine and Moses, then this detail speaks of the very high discipline of Constantine’s army for that time. Another interesting nuance is interesting: in the Roman army there was a special tent, not far from the commander’s tent, where legion eagles and other badges were kept and where sacrifices were made to them as to the gods. Eusebius says that Constantine replaced the eagles with Christian banners on the model of the labarum and organized a similar tent with Christian priests. Under the terms of this peace, the entire prefecture of Illyricum went to Constantine, but one can really say about these conditions: they were profitable and honorable, since after the conclusion of peace, Licinius married Constantine’s paternal sister, and after some time, Constantine’s sons Crispus and Constantine and Licinius’ son Licinian were proclaimed Caesars. Considering the war lost by Licinius and the fact that Illyricum was already occupied by Constantine during the war, the conditions were more than mild. In addition, under the terms of the peace, Valens, who had been appointed by Licinius during the war, was deprived of the title of Caesar and his life. Eusebius is referring to the relations between Licinius and the Goths, thanks to which they began a war on the Danube in 322, which, however, was unsuccessful for them. It is also possible that he means the Gothic contingent that was still in the service of Maximin (Lactantius, ibid., XXXVIII). Eusebius is referring to the legion's eagles. As is known, sacrifices and services were performed for the legionary banners; in the legion’s camp, the badges were given a separate tent next to the commander’s tent. One of the traditions of Christian apologetics, inherited from critics of paganism in antiquity, explained the veneration of gods as the deification of outstanding people. Eusebius omits in his story or mentions very vaguely the first battle of the war of 324 - at Adrianople, where, according to the story of Zosimus (book 2, 94-95), especially valuable in the mouth of this famous hater of Constantine, the first emperor with 12 horsemen crossed the Hebrus River, separating the troops, and overthrew the army of Licinius. In this battle, the emperor, wounded in the thigh, won the battle. Licinius' losses amounted to more than thirty thousand people. The somewhat fantastic message of Zosimus should apparently be understood to mean that Constantine, as usual (as in the battle of the Milvian Bridge), led the attack of his cavalry, broke through the flank of Licinius and with this attack ensured the crossing of the rest of the army. The second battle, a double battle (sea and land) at Chrysopolis, took place on September 18. Constantine's son Crispus, who then commanded the fleet, distinguished himself very much in the battle. The battle was preceded by the siege and capture of Byzantium. By adherents, Eusebius apparently understands, first of all, Caesar Martinian, whom Licinius promoted to Caesar from the prefects of the praetorian. According to most historians, Licinius was not tried, but executed without trial due to the danger of his uprising. Although it is possible that a trial in absentia was carried out, this is extremely unlikely, since it contradicts all the rules of Roman legal proceedings. It is also possible that Eusebius specifically calls execution a military court; the norms of military law were such that his actions fell under the law on traitors and deserters, and then a trial was not required - the sentence was carried out based on the fact of the crime. One of the traditional reproaches against Emperor Constantine is that he broke his promise to spare Licinius's life in the event of his capitulation. But even pagan writers clearly report that Licinius was killed while trying to raise a rebellion. Obviously, with such actions of his, Constantine’s promise did not lose its meaning. Winner (νικτης) is a common epithet of Roman emperors, sometimes even those during whose reign there were no wars or these wars were fought without their participation. Divided since the time of Diocletian. Eusebius, as bishop of Caesarea in Palestine, belonged to the prefecture of the East and to the part of the world - Asia. Since the time of Diocletian, the empire was divided into 116 provinces. Three of them were governed by proconsuls, 37 consulars, 5 correctors and 71 presidae. Here Eusebius uses the general expression ηγουμενων. Those in public service were a common form of punishment under Roman law and consisted of work in government workshops or quarries. That is, sent into exile, “on the islands” in this case is simply a figurative expression. The tradition of exile in Roman law is very ancient. It originates from expulsion from the city, as one of the most terrible punishments of polis law. In imperial Rome, when there was nowhere to expel, exile was replaced by exile to remote and wild provinces of the empire; in general, the place of exile depended on the magnitude of the offense. According to military law, one of the most terrible punishments. The army, which gained enormous influence in the era of the “soldier emperors,” was protected from the arbitrariness of civilian officials. Justinian's Digests (book 49, tit. XVI, 3.1) prohibit soldiers from being exiled to quarries, sent to work in mines, or interrogated under torture, except in the case of going over to the enemy's side. Obviously, this law has more ancient foundations than the reign of Justinian and his predecessors. Gynekey (γυνακειος) - a workshop, usually the workers in such a workshop were slaves, by the beginning of the 4th century. the same name was given to state workshops for the production of weapons and ammunition, in which both free people, convicts and slaves worked. Constantine's decree is very curious: inheritance cases were a traditional source of income for emperors. Moreover, even a will that was not drawn up in accordance with the form served as a reason to describe the property of the deceased to the treasury. The same decree of Constantine makes it possible to transfer property to heirs even without a will at all, which, obviously, in conditions of persecution could not always be drawn up. One of the first mentions of church property can apparently be considered the famous order of Alexander Severus to provide a disputed plot of land to Christians, and not to the innkeeper who was suing them. By the beginning of the 4th century, the Church had long owned movable and immovable property, although, obviously, in the conditions of a semi-prohibited existence, this ownership was not stable. The church was neither a registered college nor a permitted religious organization, and from this point of view, any church property had to be transferred to the treasury. But in practice, of course, the harsh principles of Roman law conflicted with long-standing ownership and habit, and the emperors themselves often turned a blind eye to the existence of church property. This situation, of course, changed with the publication of the Edict of Milan (Milan), when ownership of property became completely legal. The tradition of distributing confiscated property to one's comrades-in-arms and associates, rewarding them at the expense of the vanquished, was not interrupted throughout imperial Rome, having its origins in the Civil Wars, in the direct need to reward the loyalty of soldiers. During the empire, since this incentive did not disappear, neither did the practice. For example, Constantine gave the right to colons and dependent land holders to sue the offender and file a claim in the absence of the owner - the land holder. Latin is the language of any official documents of the empire. The publication of decrees in Greek is a courtesy to the subjects of the eastern provinces. Νικητης Μεγιστος Σεβαστος The name Palestine is used in the plural form because there were three provinces with this name. This definition, terminologically, goes back to the Aristotelian-Plotinian tradition. (See Plotinus, Enneads, IV, 4 and Aristotle, Metaphysics, I, 4 - God as one; IX, 10 - about truly existing being.) That is, citizenship or the corresponding title, which was based on rank in the bureaucratic hierarchy and was accompanied by various privileges, which were mainly of the nature of protection from certain duties. That is, public slaves, subordinate to the city ruler - the eparch. This refers to Law 321 A.P. Lebedev in his work “The Clergy of the Ancient Ecumenical Church” (“Aletheia”, St. Petersburg, p. 337) very curiously connects this right of inheritance with the firmly rooted tradition of bequeathing part of the inheritance to the emperor; he believes that here there is a replacement of the worship of the emperor with the worship of God. If we trace the even deeper foundations of this custom during the Empire, we will find that during the early Roman Republic, escheatable inheritance (and initially, apparently not escheatable) was administered by the National Assembly, from which a strange form of Roman legal proceedings was established - when writing a will, to draw up a fictitious bill of sale in the name of the future owner. It is curious that a very small number of colleges and churches could receive an inheritance at all, that is, the extent of this privilege is very large. According to the reform of Diocletian, the empire was divided into four prefectures, this division was purely administrative in nature, into thirteen dioceses that had historical origins (apparently Eusebius calls them “peoples divided into eparchies”) and divided into one hundred and sixteen provinces. Eusebius, being the bishop of the provincial capital, actually performed the duties of the metropolitan in Palestine II, as follows from the orders of Constantine sent to him. Although it is possible that these letters from Constantine indicate not the importance of Eusebius' office, but his personal significance from Constantine's point of view. Most likely, Eusebius means the presids. What is meant here is the traditional philosophical opposition of “knowledge” to the opinion of the majority. This refers to the Delphic Oracle, one of the most famous oracles of antiquity. The soothsaying Pythia made her predictions while sitting on a tripod over a chasm from which vapors rose. Eusebius is referring to Diocletian. Lactantius talks in some detail about these events that occurred before the start of the persecution; according to his story, while Diocletian was performing haruspices, the Christians present in his retinue made the sign of the cross and thus drove away the demons. Because of this, the haruspices were disrupted. Then “... Tagis, one of the augurs, on suspicion or otherwise, announced that heaven was deaf to their prayers because the presence of certain evil persons desecrated the purity of the sacrifices.” Diocletian ordered everyone present to make sacrifices, and sent a similar order to the troops (ibid., X). Patriarch Photius (“Summary of the “Ecclesiastical History” Philostorgius”, II, 5) talks about similar cases in earlier times: “During the reign of Valerian and Gallienus, the Scythians in countless numbers, having crossed the Ister, entered the borders of the Roman Empire, passed through most of Europe, penetrated into Asia, Galatia and Cappadocia and, taking many captives, including some clergy, with They returned home rich in booty. This captive pious society, communicating with the barbarians, converted quite a few of them to piety, and taught them to adopt a Christian way of thinking instead of a pagan way of thinking.” Acheron is a river in Hades (the kingdom of the dead) in Greek mythology. Sozomen says (I, 7) that before the second war with Constantine, Licinius turned to the Milesian oracle: “Indeed, the pagans say that he then consulted the oracle of Apollo Didomea in Miletus, and that when he asked him about the war, the spirit used the following Homeric verses: O elder! Young warriors are very restrictive for you; Your life is upset, and your lot is bitter old age.” Eusebius in every possible way avoids describing both the essence and the course of the Arian disputes. There are several reasons for this position. Firstly, he himself had a very good attitude towards the Arian party, primarily towards Eusebius of Nicomedia, which even gives reason for many church historians to reproach him for semi-Arian sentiments. But it seems that this conclusion is too hasty; Eusebius is fundamentally against dogmatic disputes in any form, not at all considering dogmatic differences of opinion to be something important, which he repeatedly speaks about in his work. In addition to this position of his, it is necessary to keep in mind that his work was written during the reign of Constantius II, who patronized the Arians and exiled Orthodox bishops. By talking in more detail about the Arian disputes, Eusebius would inevitably have been forced to explain the position of Constantine, whose role in the adoption of the term “consubstantial” was enormous, thus he would have violated his own principles and would have caused the obvious hostility of the Arians, with whom he sympathized. Socrates Scholasticus (Ecclesiastical History, I, 5), telling in more detail about the dispute that began in Alexandria, reports that Arius reproached St. Alexander of Alexandria in the Sabellian heresy in response to the assertion that the Holy Trinity is a unit in the Trinity. He also reports that Arius began this dispute out of “dispute” and then began to affirm the creatureliness of the Son. According to the story of Sozomen (Church History, I, 15), Alexander hesitated for a long time and tried to very gently calm Arius, for which he called two debates in a row to clarify opinions. But Arius continued to firmly insist on his own. Eusebius lists the provinces of the diocese of Egypt, which included: Libya Inferior and Upper (the northern coast of Africa to Numidia, Thebaid (upper Egypt), Augustamnica, Egypt and Arcadia. Judging by the letter of St. Alexander of Alexandria, this heresy was not widespread in Egypt, he names only 12 presbyters and two bishops (Secundus of Ptolemais and Theon Marmariksky), excommunicated for adherence to it (Socrates Scholasticus, “Ecclesiastical History”, I, 6). According to the story of Socrates (I, 6), after Alexander’s dispute with Arius, it turned out that his opinion was supported by many other bishops, no longer subordinate to him. Sozomen clarifies that after the council, at which Arius and his followers were excommunicated, Arius began to send letters outside of Egypt with a request to reconcile him with Alexander, including sending such a letter to Eusebius of Nicomedia, who warmly supported him. After Alexander even then refused to accept Arius into communication unless he changed his views, Arius began widespread propaganda among the common people and published his book “Thalia,” where he expressed his views in poetic form. Then he turned to Peacock of Tyre, Eusebius Pamphilus and the Scythopolis bishop Patrophilus with a strange request to allow him to serve in a separate church (in Alexandria -?), to which they agreed (contrary to all canons) with the condition of reconciling with Alexander. In this strange atmosphere of obvious non-canonical pressure, Alexander was also forced to write letters to justify his excommunication and to explain the views of Arius. Socrates (I, 6) is more precise - in theaters. Eusebius is referring to the Meletian schism. According to the story of Socrates (I, 6), Meletius was a bishop deposed by St. Peter for making a sacrifice during the persecution. Protesting the deposition, he separated from the Alexandrian Church. Arius, according to the story of Sozomen (I, 15), was at one time a Meletian and then, after joining the Church, he was excommunicated for sympathizing with them. Therefore, the issue of dogmatic disagreement was inevitably mixed with schism, and Eusebius of Nicomedia, in his letters to Alexander, asked them to be accepted into communion. Eusebius is referring to Hosea of ​​Cordova, who suffered during the persecution of Diocletian. Socrates Scholasticus reports that it was he who was sent to Alexandria (Ecclesiastical History, I, 7) At the request of Constantine, the Donatist schism was discussed at two councils - the Lateran Council on October 2–4, 313 and the Council of Arles on August 1, 314. The first was convened in connection with the request of the Donatists to extend to them all the privileges granted to the Orthodox Edict of Milan. To resolve the dispute concerning the allegedly incorrect installation of Caecilian of Carthage as bishop, associated with traditionalism (i.e., renunciation of Christianity during persecution), Constantine invited three respected Gallic bishops to the council. Since there was no persecution in Gaul, they were free from suspicion. The council completely acquitted Caecilian. But the Donatists, not satisfied with the decision, asked for an additional inquiry, and Constantine sent a secular official (!) to Africa to conduct an inquiry. He found out that the accusations were groundless, after which a second council was convened, which confirmed the decision of the first. Up to this point, the message is missing from the transmission of Socrates Scholasticus (I, 7). In Socrates: “the council was dissolved.” According to Socrates: “having fallen into two, he became outside the agreement of the common body of the Church.” In Socrates: “proposed by the quarrel of useless idleness.” From Socrates: “to fall into error.” For Socrates: “as one basis of communication.” From Socrates: “then such a great people of God should not be governed by your divided thoughts - and not only should it not, it is even illegal.” According to Socrates, “by the power of knowledge, they are brought into sympathy with each other, at least by the identity of their society.” For Socrates: “to perform this service.” In Socrates: “opposes his brother.” Socrates goes on: “through you.” In Socrates: further “of us.” From Socrates: “so that you, his people, through ... can be brought into conciliar communion.” From Socrates: “absurd, or whatever else you can call it.” For Socrates: “some private disagreement regarding an unimportant subject.” For Socrates: “one covenant of the All-Good.” From Socrates: “kept secret.” In Socrates: further “height and.” In Socrates: “toward mutual friendship.” From Socrates: “and as if having purified your souls, learn again.” In Socrates: “cessation.” Socrates does not have the words “and by reconciliation.” From Socrates: “So be reconciled again.” In Socrates: “serene.” From Socrates: “so that for me, finally, the pleasure of pure light and the calm enjoyment of life will be preserved.” In Socrates: “Can I resist my thoughts?” From Socrates: “And so that you feel.” In Socrates: “and my thought immediately led me to the east.” In Socrates: “about this event.” Socrates does not have the words “stated in this letter.” Socrates does not have the words “what, in my opinion,”. Socrates does not have the words “finally.” In Socrates: “by your like-mindedness.” Eusebius not only omits in his work, but directly denies the existence of the second epistle of Constantine. This message was apparently sent upon the return of Hosea of ​​Cordoba from Egypt, who explained to the emperor that he had been misled and that we were talking about the foundations of the Christian faith, and not about an abstract subject. After Constantine learned more precisely the essence of the dispute, he sent a message to Arius, denouncing his errors in a very harsh tone and advising him to abandon his views. This epistle is given by Gelasius (λογ. III) and Baronius (under 319), parts of it are given by Epiphanius (“Haeres.”, LXIX. n.9), Socrates reports about it (“Ecclesiastical History”, 1, 9). You might be interested in: