Life of Constantine 3.66.1–4.34.1
Greek text: Heikel, GCS 7 (Greek text: Ivar A. Heikel, Eusebius Werke 1 (GCS 7, 1902), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 1 (1890).
Life 3, chapter 66
3.66.1Heikel
Οὕτω μὲν τὰ τῶν ἑτεροδόξων ἐγκρύμματα βασιλικῷ προστάγματι διελύοντο, ἠλαύνοντό τε οἱ θῆρες οἱ τε τῆς τούτων δυσσεβείας ἔξαρχοι. τῶν δʼ ὑπὸ τούτων ἡπατημένων οἱ μὲν νόθῳ φρονήματι βασιλικῆς ἀπειλῆς φόβῳ τὴν ἐκκλησίαν ὑπεδύοντο, τὸν καιρὸν κατειρωνευόμενοι ἐπεὶ καὶ διερευνᾶσθαι τῶν ἀνδρῶν τὰς βίβλους διηγόρευεν ὁ νόμος, ἡλίσκοντό τʼ ἀπειργμένας κακοτεχνίας μετιόντες, οὗ δὴ χάριν πάντα ἔπραττον εἰρωνείᾳ τὴν σωτηρίαν ποριζόμενοι, οἱ δὲ καὶ σὺν ἀληθεῖ τάχα που λογισμῷ ηὐτομόλουν ἐπὶ τὴν τοῦ κρείττονος ἐλπίδα.
Houtō men ta tōn heterodoxōn enkrymmata basilikǭ prostagmati dielyonto, ēlaunonto te hoi thēres hoi te tēs toutōn dyssebeias exarchoi. tōn dʼ hypo toutōn hēpatēmenōn hoi men nothǭ phronēmati basilikēs apeilēs phobǭ tēn ekklēsian hypedyonto, ton kairon kateirōneuomenoi epei kai diereunasthai tōn andrōn tas biblous diēgoreuen ho nomos, hēliskonto tʼ apeirgmenas kakotechnias metiontes, hou dē charin panta epratton eirōneią tēn sōtērian porizomenoi, hoi de kai syn alēthei tacha pou logismǭ ēutomoloun epi tēn tou kreittonos elpida.
In this way the lurking places of the heterodox were broken up by imperial command, and the wild beasts, the ringleaders of their impiety, were driven off. Of those deceived by them, some, with counterfeit minds and out of fear of the emperor's threat, crept into the church, dissembling to suit the times; for the law also ordered the men's books to be searched out, and they were caught practicing forbidden evil arts, and for this reason they did everything to secure their safety by pretense. Others, perhaps with true conviction, deserted to the hope of the Supreme Being.
Notes and citation
Summary: Some heretics joined the church out of fear, others sincerely.
Notes on the original text
- Digital text corrected (OCR letter error; dropped letter (digitization slip)): ἡμαύνοντό → ἠλαύνοντό; ἀπεργμένας → ἀπειργμένας.
Topics: Heresy
Cite (SBL): Eusebius, Vit. Const. 3.66.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-3-66-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
3.66.2Heikel
τούτων δὲ τὴν διάκρισιν οἱ τῶν ἐκκλησιῶν πρόεδροι σὺν ἀκριβείᾳ ποιούμενοι, τοὺς μὲν επιπλάστως προσιέναι πειρωμένους μακρὰν εἶργον τῆς τοῦ θεοῦ ποίμνης οἷα λύκους κωδίοις ἐγκρυπτομένους προβάτων, τοὺς δὲ ψυχῇ καθαρᾷ τοῦτο πράττοντας δοκιμάζοντες χρόνῳ μετὰ τὴν αὐτάρκη διάπειραν τῷ πλήθει τῶν εἰσαγομένων κατέλεγον.
toutōn de tēn diakrisin hoi tōn ekklēsiōn proedroi syn akribeią poioumenoi, tous men epiplastōs prosienai peirōmenous makran eirgon tēs tou theou poimnēs hoia lykous kōdiois enkryptomenous probatōn, tous de psychę̄ katharą touto prattontas dokimazontes chronǭ meta tēn autarkē diapeiran tǭ plēthei tōn eisagomenōn katelegon.
The presidents of the churches distinguished carefully among these. Those who tried to come in by pretense they kept far from God's flock, as wolves hidden in sheepskins; those who did so with a pure soul they tested over a period of time, and after sufficient trial enrolled them among the number of those admitted.
Matt 7:15 (echo, medium confidence)
Notes and citation
Summary: Bishops tested the converts and admitted only the sincere.
- The wolves in sheep's clothing recall Matt 7:15.
Notes on the original text
- Digital text corrected (stray letters (digitization slip)): τοτῦτο → τοῦτο.
Topics: Heresy, Church office
Cite (SBL): Eusebius, Vit. Const. 3.66.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-3-66-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
3.66.3Heikel
ταῦτα μὲν οὖν ἐπὶ τῶν δυσφήμων ἑτεροδόξων ἐπράττετο. τοὺς δέ γε μηδὲν δυσσεβὲς ἐν δογμάτων διδασκαλίᾳ φέροντας, ἄλλως δὲ τῆς κοινῆς ὁμηγύρεως ἀνδρῶν σχισματικῶν αἰτίᾳ διεστῶτας, ἀμελλήτως εἰσεδέχοντο. οἱ δʼ ἀγεληὸν ὥσπερ ἐξ ἀποικίας ἐπανιόντες τὴν αὐτῶν ἀπελάμβανον πατρίδα, καὶ τὴν μητέρα, τὴν ἐκκλησίαν, ἐπεγίνωσκον, ἧς ἀποπλανηθέντες χρόνιοι σὺν εὐφροσύνῃ καὶ χαρᾷ τὴν εἰς αὐτὴν ἐπάνοδον ἐποιοῦντο, ἡνοῦτό τε τὰ τοῦ κοινοῦ σώματος μέλη καὶ ἁρμονίᾳ, συνήπτετο μιᾷ, μόνη τε ἡ καθολικὴ τοῦ θεοῦ ἐκκλησία εἰς ἑαυτὴν συνεστραμμένη διέλαμπεν, μηδαμοῦ γῆς αἱρετικοῦ συστήματος μηδὲ σχισματικοῦ λειπομένου. καὶ τούτους δὲ μόνου τοῦ μεγάλου κατορθώματος μόνος τῶν πώποτε τὴν αἰτίαν τοὺ θεὸν ὁ τῷ θεῷ μεμελημένος βασιλεὺς ἐπεγράφετο.
tauta men oun epi tōn dysphēmōn heterodoxōn epratteto. tous de ge mēden dyssebes en dogmatōn didaskalią pherontas, allōs de tēs koinēs homēgyreōs andrōn schismatikōn aitią diestōtas, amellētōs eisedechonto. hoi dʼ agelēon hōsper ex apoikias epaniontes tēn autōn apelambanon patrida, kai tēn mētera, tēn ekklēsian, epeginōskon, hēs apoplanēthentes chronioi syn euphrosynę̄ kai charą tēn eis autēn epanodon epoiounto, hēnouto te ta tou koinou sōmatos melē kai harmonią, synēpteto mią, monē te hē katholikē tou theou ekklēsia eis heautēn synestrammenē dielampen, mēdamou gēs hairetikou systēmatos mēde schismatikou leipomenou. kai toutous de monou tou megalou katorthōmatos monos tōn pōpote tēn aitian tou theon ho tǭ theǭ memelēmenos basileus epegrapheto.
This was how the slanderous heterodox were treated. But those who held nothing impious in their teaching of doctrine, and had been separated from the common assembly only through the fault of schismatic men, they received without delay. These came back in flocks as if returning from exile, recovered their own homeland, and recognized their mother, the church, from which they had long wandered; they made their return to her with gladness and joy. The members of the common body were united and joined in one harmony, and the catholic church of God alone, gathered into itself, shone out, no heretical or schismatic assembly being left anywhere on earth. And of this great achievement too the emperor cared for by God, alone of all who ever lived, ascribed the cause to God.
Notes and citation
Summary: Schismatics without false doctrine were readily received, and the church appeared united.
- Panegyric: heretical and schismatic churches (for example Novatians and Donatists) continued to exist. The last sentence is garbled in the digital text and is translated by the sense.
Notes on the original text
- Digital text corrected (OCR letter error; wrong accent (digitization slip)): δχισματικῶν → σχισματικῶν; ἡνοὐτό → ἡνοῦτό; μησαμοῦ → μηδαμοῦ; μησὲ → μηδὲ.
Topics: Heresy
Cite (SBL): Eusebius, Vit. Const. 3.66.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-3-66-3).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 1
4.1.1Heikel
Τοσαῦτα πράττων βασιλεὺς ἐπʼ οἰκοδομῇ καὶ εὐδοξίᾳ τῆς ἐκκλησίας Τοῦ θεοῦ, πάντα τε πρὸς εὔφημον ἀκοὴν τῆς τοῦ σωτῆρος Διδασκαλίας ἐκτελῶν, οὐδὲ τῶν ἐκτὸς κατωλιγώρει πραγμάτων, κἀν Τούτοις δʼ ἐπαλλήλους καὶ συνεχεῖς ὁμοῦ πᾶσι τοῖς κατʼ ἔθνος οἰκοῦσι παντοίας διετέλει παρέχων εὐεργεσίας, ὧδε μὲν κοινὴν πρὸς ἅπαντας ἐνδεικνύμενος πατρικὴν κηδεμονίαν, ωδε δὲ τῶν αὐτῷ γνωριζομένων ἕκαστον διαφόροις τιμῶν ἀξιώμασιν, πάντα τε τοῖς πᾶσι μεγαλοψύχῳ διανοίᾳ δωρούμενος, οὐδʼ ἠν σκοποῦ διαμαρτεῖν τινα παρὰ βασιλέως χάριν αἰτοῦντα, οὐδέ τις ἐλπίσας ἀγαθῶν τυχεῖν τοῦ προσδοκηθέντος ἠστόχησεν, 2ἀλλʼ οἱ μὲν χρημάτων, οἱ δὲ κτημάτων περιουσίας ἐτύγχανον, ἄλλοι ὑπαρχικῶν ἀξιωμάτων, οἱ δὲ συγκλήτου Τιμῆς, οἱ δὲ τῆς τῶν ὑπάτων, πλείους δʼ ἡγεμόνες ἐχρημάτιζον, κομήτων Δὲ οἱ μὲν πρώτου τάγματος ἠξιοῦντο, οἱ δὲ δευτέρου, οἱ δὲ Τρίτου, διασημοτάτων θʼ ὡσαύτως καὶ ἑτέρων πλείστων ἄλλων ἀξιωμάτων μυρίοι ἄλλοι μετεῖχον· εἰς γὰρ τὸ πλείονας τιμᾶν διαφόρους ἐπενόει βασιλεὺς ἀξίας.
Tosauta prattōn basileus epʼ oikodomę̄ kai eudoxią tēs ekklēsias Tou theou, panta te pros euphēmon akoēn tēs tou sōtēros Didaskalias ektelōn, oude tōn ektos katōligōrei pragmatōn, kan Toutois dʼ epallēlous kai synecheis homou pasi tois katʼ ethnos oikousi pantoias dietelei parechōn euergesias, hōde men koinēn pros hapantas endeiknymenos patrikēn kēdemonian, ōde de tōn autǭ gnōrizomenōn hekaston diaphorois timōn axiōmasin, panta te tois pasi megalopsychǭ dianoią dōroumenos, oudʼ ēn skopou diamartein tina para basileōs charin aitounta, oude tis elpisas agathōn tychein tou prosdokēthentos ēstochēsen, 2allʼ hoi men chrēmatōn, hoi de ktēmatōn periousias etynchanon, alloi hyparchikōn axiōmatōn, hoi de synklētou Timēs, hoi de tēs tōn hypatōn, pleious dʼ hēgemones echrēmatizon, komētōn De hoi men prōtou tagmatos ēxiounto, hoi de deuterou, hoi de Tritou, diasēmotatōn thʼ hōsautōs kai heterōn pleistōn allōn axiōmatōn myrioi alloi meteichon; eis gar to pleionas timan diaphorous epenoei basileus axias.
While doing so much for the building up and good repute of the church of God, and accomplishing everything for the good report of the Savior's teaching, the emperor did not neglect secular affairs either. In these too he continued to bestow all kinds of benefits, one after another in constant succession, on all the inhabitants of every province: now showing a fatherly care common to all, now honoring each of his acquaintances with various dignities, and giving everything to everyone with a generous mind. No one who asked a favor of the emperor could miss his aim, nor did anyone who hoped for good things fail to obtain what he expected. 2 Some received money, others wealth in possessions; others obtained prefectural dignities, others senatorial rank, others the consulship; more were styled governors; of the counts, some were deemed worthy of the first rank, some of the second, some of the third; and likewise countless others shared the rank of clarissimus and very many other dignities. For the emperor devised various ranks so as to honor more people.
Notes and citation
Summary: Constantine was lavish with gifts and honors, creating new ranks to reward more people.
- Other ancient writers criticized the lavishness of Constantine's grants.
Notes on the original text
- Digital text corrected (OCR letter error; OCR letter errors; dropped letter (digitization slip)): εὐεργεςίας → εὐεργεσίας; σκποῦ → σκοποῦ; πτημάτων → κτημάτων; Περιουςίας → περιουσίας.
Cite (SBL): Eusebius, Vit. Const. 4.1.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-1-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 2
4.2.1Heikel
Ὅπως δὲ καὶ τὸ κοινὸν τῶν ἀνθρώπων εὐθυμεῖσθαι παρεσκεύαζε, Σκοπήσειεν ἄν τις ἐξ ἑνὸς βιωφελοῦς καὶ διὰ πάντων ἐλθόντος Εἰσέτι νῦν γνωριζομένου παραδείγματος. Τῶν κατʼ ἔτος εἰσφορῶν τῶν ἀγρῶν δεσπόταις ἐδωρεῖτο ταύτην, ὡς τῷ λογιζομένῳ Τὴν κατʼ ἔτος ἀφαίρεσιν διὰ τεττάρων συμβαίνειν ἐνιαυτῶν ἀνεισφόρους γίγνεσθαι τοὺς τῶν ἀγρῶν οἰκήτορας. ὃ δὴ νόμῳ κυρωθὲν κρατῆσάν τε καὶ εἰς τὸν μετέπειτα χρόνον οὐ τοῖς παροῦσι μόνοις, καὶ παισὶν δʼ αὐτῶν διαδόχοις τε τοῖς τούτων ἄληστον καὶ Διαιωνίζουσαν παρεῖχε τὴν βασιλέως ἀρχήν.
Hopōs de kai to koinon tōn anthrōpōn euthymeisthai pareskeuaze, Skopēseien an tis ex henos biōphelous kai dia pantōn elthontos Eiseti nyn gnōrizomenou paradeigmatos. Tōn katʼ etos eisphorōn tōn agrōn despotais edōreito tautēn, hōs tǭ logizomenǭ Tēn katʼ etos aphairesin dia tettarōn symbainein eniautōn aneisphorous gignesthai tous tōn agrōn oikētoras. ho dē nomǭ kyrōthen kratēsan te kai eis ton metepeita chronon ou tois parousi monois, kai paisin dʼ autōn diadochois te tois toutōn alēston kai Diaiōnizousan pareiche tēn basileōs archēn.
How he also made the common people cheerful one may see from a single example, beneficial to life, which reached everyone and is still remembered today. Of the yearly taxes on land he gave [a fourth part] to the landowners, so that, for anyone reckoning it, the effect of the yearly deduction was that the holders of the land were free of tax every fourth year. This, ratified by law and remaining in force for the future too, made the emperor's grace unforgettable and lasting, not only for those then living but also for their children and their heirs.
Notes and citation
Summary: Constantine permanently remitted a quarter of the land tax.
- The words “a fourth part” are missing in the digital text, which has only ταύτην (“this”), and are supplied from the sense.
Notes on the original text
- Digital text corrected (OCR letter error; dropped letter (digitization slip); stray letter (digitization slip)): ἐιαυτῶν → ἐνιαυτῶν; γίγυνεσθαι → γίγνεσθαι; παιςὶν → παισὶν.
Cite (SBL): Eusebius, Vit. Const. 4.2.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-2-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 3
4.3.1Heikel
Ἐπεὶ δʼ ἕτεροι τὰς τῶν πρότερον κρατούντων τῆς γῆς καταμετρήσεις κατεμέμφοντο, βεβαρῆσθαι σφῶν τὴν χώραν καταιτιώμενοι, πάλιν κἀνταῦθα θεσμῷ δικαιοσύνης ἄνδρας ἐξισωτὰς κατέπεμπε τοὺς τὸ ἀζήμιον τοῖς δεηθεῖσι παρέξοντας.
Epei dʼ heteroi tas tōn proteron kratountōn tēs gēs katametrēseis katememphonto, bebarēsthai sphōn tēn chōran kataitiōmenoi, palin kantautha thesmǭ dikaiosynēs andras exisōtas katepempe tous to azēmion tois deētheisi parexontas.
When others complained about the land surveys of former rulers, charging that their land had been overburdened, here too, by an ordinance of justice, he sent out assessors to give relief to those who petitioned.
Notes and citation
Summary: He sent assessors to correct unfair land assessments.
Notes on the original text
- Digital text corrected (OCR letter error; stray letter (digitization slip)): βεβαρῆυσθαι → βεβαρῆσθαι; δικαιοςύνης → δικαιοσύνης; κατέπερπε → κατέπεμπε.
Cite (SBL): Eusebius, Vit. Const. 4.3.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-3-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 4
4.4.1Heikel
Ἄλλοις δικάσας βασιλεύς, ὡς ἄν μὴ τὸ ληφθὲν παρʼ αὐτῷ μέρος ἧττον ἀπαλλάττοιτο χαῖρον τοῦ νενικηκότος, ἐξ οἰκείων ἐδωρεῖτο τοῖς νενικημένοις ἄρτι μὲν κτήματα ἄρτι δὲ κτήσεις ἀγρῶν, τοῦ κρατήσαντος δίκην ἐξ ἴσου χαίρειν τὸν ἡττηθέντα παρασκευάζων ὡς ἂν τῆς αὐτοῦ θέας ἀξιωθέντα· μὴ γὰρ ἐξεῖναι ἄλλως τοσούτῳ βασιλεῖ παραστάντα κατηφῆ τινα καὶ λυπηρὸν ἀπαλλάττεσθαι. οὕτω δʼ οὖν ἄμφω φαιδροῖς καὶ μειδιῶσι προσώποις ἀνέλυον τῆς δίκης. θαῦμα δʼ ἐκράτει τοὺς πάντας τῆς βασιλέως μεγαλονοίας.
Allois dikasas basileus, hōs an mē to lēphthen parʼ autǭ meros hētton apallattoito chairon tou nenikēkotos, ex oikeiōn edōreito tois nenikēmenois arti men ktēmata arti de ktēseis agrōn, tou kratēsantos dikēn ex isou chairein ton hēttēthenta paraskeuazōn hōs an tēs autou theas axiōthenta; mē gar exeinai allōs tosoutǭ basilei parastanta katēphē tina kai lypēron apallattesthai. houtō dʼ oun amphō phaidrois kai meidiōsi prosōpois anelyon tēs dikēs. thauma dʼ ekratei tous pantas tēs basileōs megalonoias.
When the emperor judged lawsuits between others, so that the party that lost before him should not go away less happy than the winner, he gave the losers from his own resources sometimes goods, sometimes landed estates, contriving that the loser should rejoice as much as the victor, since he had been thought worthy to see him; for he held that no one who had stood before so great an emperor should go away dejected and grieved. So both parties left the court with bright and smiling faces, and all were filled with wonder at the emperor's magnanimity.
Notes and citation
Summary: Constantine compensated the losers in lawsuits he judged.
Notes on the original text
- Digital text corrected (OCR letter error; OCR letter errors; doubled letter (digitization slip)): κκατηφῆ → κατηφῆ; ἀπαλλάττεοῦαι → ἀπαλλάττεσθαι; προςώποις → προσώποις; μεγαλυνοίας → μεγαλονοίας.
Cite (SBL): Eusebius, Vit. Const. 4.4.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-4-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 5
4.5.1Heikel
Τί δέ με χρὴ λόγου πάρεργον ποιεῖσθαι, ὡς τὰ βάρβαρα φῦλα τῇ ῾Ρωμαίων καθυπέταττεν ἀρχῇ, ὡς τὰ Σκυθῶν καὶ σαυροματῶν γένη μήπω πρότερον δουλεύειν μεμαθηκότα πρῶτος αὐτὸς ὑπὸ ζυγὸν ἤγαγε, δεσπότας ἡγεῖσθαι ῾Ρωμαίους καὶ μὴ θέλοντας ἐπαναγκάσας. Σκύθαις μὲν γὰρ καὶ δασμοὺς οἱ πρόσθεν ἐτέλουν ἄρχοντες, ῾Ρωμαῖοί τε βαρβάροις ἐδούλευον εἰσφοραῖς ἐτησίοις.
Ti de me chrē logou parergon poieisthai, hōs ta barbara phyla tę̄ ῾Rōmaiōn kathypetatten archę̄, hōs ta Skythōn kai sauromatōn genē mēpō proteron douleuein memathēkota prōtos autos hypo zygon ēgage, despotas hēgeisthai ῾Rōmaious kai mē thelontas epanankasas. Skythais men gar kai dasmous hoi prosthen eteloun archontes, ῾Rōmaioi te barbarois edouleuon eisphorais etēsiois.
Why should I mention in passing how he subjected the barbarian tribes to Roman rule; how he was the first to bring under the yoke the races of the Scythians and Sarmatians, who had never before learned to serve, compelling them, even against their will, to acknowledge the Romans as their masters? For the rulers before him had even paid tribute to the Scythians, and Romans were serving barbarians with annual payments.
Notes and citation
Summary: Constantine subdued the Scythians and Sarmatians, to whom Rome had paid tribute.
- The “Scythians” are the Goths, defeated in 332.
Notes on the original text
- Digital text corrected (OCR letter error; repeated word; transposed letters (digitization slip)): ὡς τὰ τὰ → ὡς τὰ; βαβράροις → βαρβάροις; ἐτηςίοις → ἐτησίοις.
Cite (SBL): Eusebius, Vit. Const. 4.5.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-5-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.5.2Heikel
οὐκ ἦν δʼ ἄρα οὗτος βασιλεῖ φορητὸς ὁ λόγος, οὐδὲ τῷ νικητῇ καλὸν ἐνομίζετο τὰ ἴσα τοῖς ἔμπροσθεν προσφέρειν, τῷ δʼ αὐτοῦ ἐπιθαρσῶν σωτῆρι τὸ νικητικὸν τρόπαιον καὶ τούτοις ἐπανατείνας, ἐν ὀλίγῳ καιρῷ πάντας παρεστήσατο, ἄρτι μὲν τοὺς ἀφηνιῶντας στρατιωτικῇ σωφρονίσας χειρί, ἄρτι δὲ λογικαῖς πρεσβείαις τοὺς λοιποὺς ἡμερώσας, ἐξ ἀνόμου τε καὶ θηριώδους βίου ἐπὶ τὸ λογικὸν καὶ νόμιμον μεθαρμοσάμενος. οὕτω δʼ οὖν Σκύθαι ῾Ρωμαίοις ἔγνωσάν ποτε δουλεύειν.
ouk ēn dʼ ara houtos basilei phorētos ho logos, oude tǭ nikētę̄ kalon enomizeto ta isa tois emprosthen prospherein, tǭ dʼ autou epitharsōn sōtēri to nikētikon tropaion kai toutois epanateinas, en oligǭ kairǭ pantas parestēsato, arti men tous aphēniōntas stratiōtikę̄ sōphronisas cheiri, arti de logikais presbeiais tous loipous hēmerōsas, ex anomou te kai thēriōdous biou epi to logikon kai nomimon metharmosamenos. houtō dʼ oun Skythai ῾Rōmaiois egnōsan pote douleuein.
This state of things was not tolerable to the emperor, nor did the victor think it honorable to pay the same as his predecessors. Trusting in his Savior and brandishing the victorious trophy against them too, he brought them all to submission in a short time, sometimes chastening the rebellious by military force, sometimes taming the rest by reasoned embassies, bringing them over from a lawless and beastlike life to a rational and law-abiding one. So the Scythians at last learned to serve the Romans.
Notes and citation
Summary: Relying on the cross, Constantine ended the tribute and brought the Scythians into submission.
Notes on the original text
- Digital text corrected (OCR letter error): ἐπιθαρςῶν → ἐπιθαρσῶν; μεθαρμοςάμενος → μεθαρμοσάμενος; ἔγνωςάν → ἔγνωσάν.
Cite (SBL): Eusebius, Vit. Const. 4.5.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-5-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 6
4.6.1Heikel
Σαυρομάτας δʼ αὐτὸς ὁ θεὸς ὑπὸ τοῖς Κωνσταντίνου ποσὶν ἤλαυνεν, ὧδέ πη τοὺς ἄνδρας βαρβαρικῷ φρονήματι γαυρουμένους χειρωσάμενος. Σκυθῶν γὰρ αὐτοῖς ἐπαναστάντων τοὺς οἰκέτας ὥπλιζον οἱ δεσπόται πρὸς ἄμυναν τῶν πολεμίων. ἐπεὶ δʼ ἐκράτουν οἱ δοῦλοι, κατὰ τῶν δεσποτῶν ἤραντο τὰς ἀσπίδας πάντας τε ἤλαυνον τῆς οἰκείας.
Sauromatas dʼ autos ho theos hypo tois Kōnstantinou posin ēlaunen, hōde pē tous andras barbarikǭ phronēmati gauroumenous cheirōsamenos. Skythōn gar autois epanastantōn tous oiketas hōplizon hoi despotai pros amynan tōn polemiōn. epei dʼ ekratoun hoi douloi, kata tōn despotōn ēranto tas aspidas pantas te ēlaunon tēs oikeias.
The Sarmatians God himself drove under Constantine's feet, subduing in this way men who were proud with barbarian arrogance. When the Scythians rose against them, the masters armed their slaves to ward off the enemy. When the slaves had won, they raised their shields against their masters and drove them all out of their own land.
Notes and citation
Summary: The Sarmatians' armed slaves turned on their masters and expelled them.
- The Sarmatian slave revolt took place in 334.
Notes on the original text
- Digital text corrected (OCR letter error; repeated word; stray letter (digitization slip)): ποςὶν → ποσὶν; τοὺς τοὺς → τοὺς; χειρωςάμενος → χειρωσάμενος; ἐκλράτουν → ἐκράτουν.
Cite (SBL): Eusebius, Vit. Const. 4.6.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-6-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.6.2Heikel
οἱ δὲ λιμένα σωτηρίας οὐκ ἄλλον ἢ μόνον Κωνσταντῖνον εὕραντο, ὁ δὲ οἷα σώζειν εἰδὼς τούτους πάντας ὑπὸ τῇ ῾Ρωμαίων εἰσεδέχετο χώρᾳ, ἐν οἰκείοις τε κατέλεγε στρατοῖς τοὺς ἐπιτηδείους, τοῖς δʼ ἄλλοις τῶν πρὸς τὴν ζωὴν εἵνεκα χώρας εἰς γεωργίαν διένεμεν, ὡς ἐπὶ καλῷ τὴν συμφορὰν αὐτοῖς ὁμολογεῖν γεγενῆσθαι Ῥωμαἴκῆς ἐλευθερίας ἀντὶ βαρβάρου θηριωδίας ἀπολαύουσιν οὕτω δὴ θεὸς αὐτῷ τὰς κατὰ πάντων ἐθνῶν ἐδωρεῖτο νικάς, ὡς καὶ ἑκοντὶ ἐθέλειν ὑποτάττεσθαι αὐτῷ παντοῖα φῦλα βαρβάρω.
hoi de limena sōtērias ouk allon ē monon Kōnstantinon heuranto, ho de hoia sōzein eidōs toutous pantas hypo tę̄ ῾Rōmaiōn eisedecheto chōrą, en oikeiois te katelege stratois tous epitēdeious, tois dʼ allois tōn pros tēn zōēn heineka chōras eis geōrgian dienemen, hōs epi kalǭ tēn symphoran autois homologein gegenēsthai Rhōmaikēs eleutherias anti barbarou thēriōdias apolauousin houtō dē theos autǭ tas kata pantōn ethnōn edōreito nikas, hōs kai hekonti ethelein hypotattesthai autǭ pantoia phyla barbarō.
They found no haven of safety other than Constantine alone. And he, as one who knew how to save, received them all into Roman territory; the suitable ones he enrolled in his own armies, and to the rest he distributed land to farm for their livelihood, so that they confessed that their misfortune had turned out for their good, since they enjoyed Roman freedom instead of barbarian savagery. So God granted him victories over all nations, so that all kinds of barbarian tribes were willing to submit to him of their own accord.
Notes and citation
Summary: Constantine settled the Sarmatian refugees in the empire as soldiers and farmers.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip)): πάτας → πάντας; βαβάρου → βαρβάρου.
Cite (SBL): Eusebius, Vit. Const. 4.6.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-6-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 7
4.7.1Heikel
Συνεχεῖς γοῦν ἁπανταχόθεν οἱ διαπρεσβευόμενοι δῶρα τὰ παρʼ αὐτοῖς πολυτελῆ διεκόμιζον, ὡς καὶ αὐτούς ποτε παρατυχόντας ἡμᾶς πρὸ τῆς αὐλείου τῶν βασιλείων πυλῶν στοιχηδὸν ἐν τάξει περίβλεπτα σχήματα βαρβάρων ἑστῶτα θεάσασθαι, οἷς ἔξαλλος μὲν ἡ στολή, διαλλάττων δʼ ὁ τῶν σχημάτων τρόπος, κόμη τε καὶ κεφαλῆς καὶ γενείου πάμπολυ διεστῶσα, βλοσυρῶν τε ἦν προσώπων βάρβαρος καὶ καταπληκτική τις ὄψις, σωμάτων θʼ ἡλικίας ὑπερβάλλοντα μεγέθη· καὶ οἷς μὲν ἐρυθραίνετο τὰ πρόσωπα, οἷς δὲ λευκότερα χιόνος ἦν, οἷς δʼ ἐβένου καὶ πίττης μελάντερα, οἱ δὲ μέσης μετεῖχον κράσεως, ἐπεὶ καὶ Βλεμμύων γένη Ἰνδῶν τε καὶ Αἰθιόπων, οἳ διχθὰ δεδαίαται ἔσχατοι ἀνδρῶν, τῇ τῶν εἰρημένων ἐθεωρεῖτο ἱστορίᾳ.
Synecheis goun hapantachothen hoi diapresbeuomenoi dōra ta parʼ autois polytelē diekomizon, hōs kai autous pote paratychontas hēmas pro tēs auleiou tōn basileiōn pylōn stoichēdon en taxei periblepta schēmata barbarōn hestōta theasasthai, hois exallos men hē stolē, diallattōn dʼ ho tōn schēmatōn tropos, komē te kai kephalēs kai geneiou pampoly diestōsa, blosyrōn te ēn prosōpōn barbaros kai kataplēktikē tis opsis, sōmatōn thʼ hēlikias hyperballonta megethē; kai hois men erythraineto ta prosōpa, hois de leukotera chionos ēn, hois dʼ ebenou kai pittēs melantera, hoi de mesēs meteichon kraseōs, epei kai Blemmyōn genē Indōn te kai Aithiopōn, hoi dichtha dedaiatai eschatoi andrōn, tę̄ tōn eirēmenōn etheōreito historią.
Envoys from every quarter were continually bringing the costly gifts of their lands, so that we ourselves, once happening to be present before the outer gates of the palace, saw remarkable figures of barbarians standing in line in order. Their dress was outlandish, the fashion of their appearance different, the hair of head and beard very different; the look of their faces was barbarous and startlingly fierce, and their bodies exceeded ordinary stature. Some had red faces, others were whiter than snow, others blacker than ebony and pitch, and others of a mixed complexion; for among those described were to be seen races of Blemmyes, Indians, and Ethiopians, “who are divided in two, the farthest of men.”
Notes and citation
Summary: Eusebius saw embassies of strange peoples from every land waiting at the palace gates.
- The quotation is from Homer, Odyssey 1.23, describing the Ethiopians.
Notes on the original text
- Digital text corrected (OCR letter error): τρόκος → τρόπος; βλοσυμῶν → βλοσυρῶν; προςώπων → προσώπων.
Extrabiblical texts: Homer, Od. 1.23 (Homer, Odyssey; quotation)
Cite (SBL): Eusebius, Vit. Const. 4.7.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-7-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.7.2Heikel
ἐν μέρει δὲ τούτων ἕκαστοι, ὥσπερ ἐν πίνακος γραφῇ, τὰ παρʼ αὐτοῖς τίμια βασιλεῖ προσεκόμιζον, οἱ μὲν στεφάνους χρυσοῦς, οἱ δʼ ἐκ λίθων διαδήματα τιμίων, ἄλλοι ξανθοκόμους παῖδας, οἱ δὲ χρυσῷ καὶ ἄνθεσι καθυφασμένας βαρβαρικὰς στολάς, οἱ δʼ ἵππους, οἱ δʼ ἀσπίδας καὶ δόρατα μακρὰ καὶ βέλη καὶ τόξα, τὴν διὰ τούτων ὑπηρεσίαν τε καὶ συμμαχίαν βουλομένῳ βασιλεῖ παρέχειν ἐνδεικνύμενοι.
en merei de toutōn hekastoi, hōsper en pinakos graphę̄, ta parʼ autois timia basilei prosekomizon, hoi men stephanous chrysous, hoi dʼ ek lithōn diadēmata timiōn, alloi xanthokomous paidas, hoi de chrysǭ kai anthesi kathyphasmenas barbarikas stolas, hoi dʼ hippous, hoi dʼ aspidas kai dorata makra kai belē kai toxa, tēn dia toutōn hypēresian te kai symmachian boulomenǭ basilei parechein endeiknymenoi.
Each of these in turn, as in a painted picture, brought to the emperor the things valued among them: some golden crowns, others diadems of precious stones, others fair-haired boys, others barbarian robes woven with gold and flowers, others horses, others shields, long spears, darts, and bows, showing that through these they offered the emperor their service and alliance if he wished it.
Notes and citation
Summary: They brought crowns, jewels, boys, robes, horses, and weapons.
Notes on the original text
- Digital text corrected (OCR letter error): ὑπηρεςίαν → ὑπηρεσίαν.
Cite (SBL): Eusebius, Vit. Const. 4.7.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-7-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.7.3Heikel
ἃ δὴ παρὰ τῶν κομιζόντων ὑποδεχόμενος καὶ ἐντάττων, ἀντεδίδου τοσαῦτα βασιλεύς, ὡς ὑφʼ ἕνα καιρὸν πλουσιωτάτους ἀποφῆναι τοὺς κομιζομένους, ἐτίμα δὲ καὶ Ῥωμαικοῖς ἀξιώμασι τοὺς ἐν αὐτοῖς διαφανεστέρους, ὥστʼ ἤδη πλείους τὴν ἐνταυθοῖ στέργειν διατριβὴν ἐπανόδου τῆς εἰς τὰ οἰκεῖα λήθην πεποιημένους.
ha dē para tōn komizontōn hypodechomenos kai entattōn, antedidou tosauta basileus, hōs hyphʼ hena kairon plousiōtatous apophēnai tous komizomenous, etima de kai Rhōmaikois axiōmasi tous en autois diaphanesterous, hōstʼ ēdē pleious tēn entauthoi stergein diatribēn epanodou tēs eis ta oikeia lēthēn pepoiēmenous.
Receiving these from those who brought them and taking note of them, the emperor gave back so much in return that he made the bearers very rich at a stroke; and he honored the more distinguished among them with Roman dignities, so that many now preferred to stay here, forgetting their return home.
Notes and citation
Summary: Constantine repaid the envoys richly, and many chose to stay.
Cite (SBL): Eusebius, Vit. Const. 4.7.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-7-3).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 8
4.8.1Heikel
Ἐπειδὴ δὲ καὶ ὁ Περσῶν βασιλεὺς Κωνσταντίνῳ γνωρίζεσθαι διὰ πρεσβείας ἠξίου δῶρά τε καὶ οὗτος σπονδῶν φιλικῶν διεπέμπετο σύμβολα, ἔπραττε δὲ τὰς συνθήκας κἀπὶ τούτῳ βασιλεύς, ὑπερβολῇ φιλοτίμῳ τὸν τῆς τιμῆς προαρξάμενον νικῶν ταῖς ἀντιδόσεσι. πυθόμενος γέ τοι παρὰ τῷ Περςῶν ἔθνει πληθύειν τὰς τοῦ θεοῦ ἐκκληςίας λαούς τε μυριάνδρους ταῖς Χριστοῦ ποίμνας ἐναγελάζεσθαι, χαίρων ἐπι τῇ τούτων ἀκοῇ οἷά τις κοινὸς τῶν ἁπανταχοῦ κηδεμὼν πάλιν κἀνταῦθα τὴν ὑπὲρ τῶν ἁπάντων ἐποιεῖτο πρόνοιαν. οἰκείαις δʼ οὖν αὐτὸς καὶ τοῦτο παραστήσει φωναῖς διʼ ὧν πρὸς τὸν Περςῶν βασιλέα διεπέμψατο γραμμάτων, σὺν ἐμμελείᾳ τῇ πάσῃ καὶ ἐπιστρεφεία τοὺς ἄνδρας αὐτῷ παρατιθέμενος. φέρεται μὲν οὖν Ῥωμαίᾳ γλώττῃ παρʼ αὐτοῖς ἡμῖν καὶ τοῦτο τὸ βασιλέως ἰδιόγραφον γράμμα, μεταβληθὲν δʼ ἐπὶ τὴν Ἑλλήνων φωνὴν γνωριμώτερον γένοιτʼ ἂν τοῖς ἐντυγχάνουσιν, ὧδέ πη περιέχον.
Epeidē de kai ho Persōn basileus Kōnstantinǭ gnōrizesthai dia presbeias ēxiou dōra te kai houtos spondōn philikōn diepempeto symbola, epratte de tas synthēkas kapi toutǭ basileus, hyperbolę̄ philotimǭ ton tēs timēs proarxamenon nikōn tais antidosesi. pythomenos ge toi para tǭ Persōn ethnei plēthyein tas tou theou ekklēsias laous te myriandrous tais Christou poimnas enagelazesthai, chairōn epi tę̄ toutōn akoę̄ hoia tis koinos tōn hapantachou kēdemōn palin kantautha tēn hyper tōn hapantōn epoieito pronoian. oikeiais dʼ oun autos kai touto parastēsei phōnais diʼ hōn pros ton Persōn basilea diepempsato grammatōn, syn emmeleią tę̄ pasę̄ kai epistrepheia tous andras autǭ paratithemenos. pheretai men oun Rhōmaią glōttę̄ parʼ autois hēmin kai touto to basileōs idiographon gramma, metablēthen dʼ epi tēn Hellēnōn phōnēn gnōrimōteron genoitʼ an tois entynchanousin, hōde pē periechon.
When the king of the Persians too thought fit to become known to Constantine through an embassy, and he too sent gifts as tokens of a friendly treaty, the emperor concluded the agreement in this case as well, surpassing with lavish generosity, in his return gifts, the one who had begun the exchange of honors. Learning that the churches of God were multiplying among the Persian nation and that peoples numbering tens of thousands were being gathered into the flocks of Christ, he rejoiced at the report and, as a common guardian of all people everywhere, again made provision here too for the welfare of all. He himself will show this in his own words, in the letter he sent to the king of the Persians, commending the men to him with all tact and care. This letter of the emperor, written in his own hand in the Latin language, is extant among us too; translated into Greek it would be more intelligible to readers. It runs somewhat as follows.
Notes and citation
Summary: Constantine exchanged embassies with the Persian king and wrote to him on behalf of the Christians in Persia.
- The Persian king was Shapur II (309–379).
Notes on the original text
- Digital text corrected (dropped letter (digitization slip); word split at a line break): ἐποεῖτο → ἐποιεῖτο; ἐναγε- λάζεσθαι → ἐναγελάζεσθαι.
Cite (SBL): Eusebius, Vit. Const. 4.8.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-8-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 9
4.9.1Heikel
Βασιλέως ἐπιστολὴ πρὸς Σαπώρην τὸν βασιλέα Περςῶν περὶ τῆς τοῦ λαοῦ τοῦ θεοῦ προνοίας. „Τὴν θείαν πίστιν φυλάσσων τοῦ τῆς ἀληθείας φωτὸς μεταλαγχάνω. τῷ τῆς ἀληθείας φωτὶ ὁδηγούμενος τὴν θείαν πίστιν ἐπιγινώσκω. τοιγάρτοι τούτοις, ὡς τὰ πράγματα βεβαιοῖ, τὴν ἁγιωτάτην θρησκείαν γνωρίζω. διδάσκαλον τῆς ἐπιγνώσεως τοῦ ἁγίου θεοῦ ταύτην τὴν λατρείαν ἔχειν ὁμολογῶ. τούτου τοῦ θεοῦ τὴν δύναμιν ἔχων σύμμαχον. ἐκ τῶν περάτων τοῦ Ὠκεανοῦ ἀρξάμενος πᾶσαν ἐφεξῆς τὴν οἰκουμένην βεβαίοις σωτηρίας ἐλπίσι διήγειρα, ὡς ἅπαντα ὅσα ὑπὸ τοσούτοις τυράννοις δεδουλωμένα ταῖς καθημεριναῖς συμφοραῖς ἐνδόντα ἐξίτηλα ἐγεγόνει, ταῦτα προσλαβόντα τὴν τῶν κοινῶν ἐκδικίαν ὥσπερ ἔκ τινος θεραπείας ἀναζωπυρηθῆναι. τοῦτον τὸν θεὸν πρεσβεύω, οὗ τὸ σημεῖον ὁ τῷ θεῷ ἀνακείμενός μου στρατὸς ὑπὲρ τῶν ὤμων φέρει, καὶ ἐφʼ ἅπερ ἂν ὁ τοῦ δικαίου λόγος παρακαλῇ κατευθύνεται, ἐξ αὐτῶν δʼ ἐκείνων περιφανέσι τροπαίοις αὐτίκα τὴν χάριν ἀντιλαμβάνω. τοῦτον τὸν θεὸν ἀθανάτῳ μνήμῃ τιμᾶν ὁμολογῶ, τοῦτον ἀκραιφνεῖ καὶ καθαρᾷ διανοίᾳ ἐν τοῖς ἀνωτάτω τυγχάνειν ὑπεραυγάζομαι.
Basileōs epistolē pros Sapōrēn ton basilea Persōn peri tēs tou laou tou theou pronoias. „Tēn theian pistin phylassōn tou tēs alētheias phōtos metalanchanō. tǭ tēs alētheias phōti hodēgoumenos tēn theian pistin epiginōskō. toigartoi toutois, hōs ta pragmata bebaioi, tēn hagiōtatēn thrēskeian gnōrizō. didaskalon tēs epignōseōs tou hagiou theou tautēn tēn latreian echein homologō. toutou tou theou tēn dynamin echōn symmachon. ek tōn peratōn tou Ōkeanou arxamenos pasan ephexēs tēn oikoumenēn bebaiois sōtērias elpisi diēgeira, hōs hapanta hosa hypo tosoutois tyrannois dedoulōmena tais kathēmerinais symphorais endonta exitēla egegonei, tauta proslabonta tēn tōn koinōn ekdikian hōsper ek tinos therapeias anazōpyrēthēnai. touton ton theon presbeuō, hou to sēmeion ho tǭ theǭ anakeimenos mou stratos hyper tōn ōmōn pherei, kai ephʼ haper an ho tou dikaiou logos parakalę̄ kateuthynetai, ex autōn dʼ ekeinōn periphanesi tropaiois autika tēn charin antilambanō. touton ton theon athanatǭ mnēmę̄ timan homologō, touton akraiphnei kai katharą dianoią en tois anōtatō tynchanein hyperaugazomai.
The emperor's letter to Sapor, king of the Persians, concerning his care for the people of God. “Guarding the divine faith, I share in the light of truth; guided by the light of truth, I recognize the divine faith. Therefore by these things, as events confirm, I acknowledge the most holy religion. I confess that I have this worship as my teacher in the knowledge of the most holy God. Having the power of this God as my ally, and beginning from the ends of the Ocean, I have raised up the whole world in turn with sure hopes of salvation, so that all that had been enslaved under so many tyrants and, yielding to daily calamities, had wasted away, received the vindication of the common good and was rekindled, as by some remedy. This God I honor, whose sign my army, dedicated to God, carries on its shoulders, and it is directed wherever the principle of justice calls it; and from those very enemies I at once receive my recompense in splendid trophies. This God I confess that I honor with undying remembrance; this God I delight to contemplate with a pure and undefiled mind in the highest places.
Notes and citation
Summary: Constantine's letter to Shapur confesses the God whose sign leads his armies to victory.
- The letter, in formal style, runs through 4.13.
Cite (SBL): Eusebius, Vit. Const. 4.9.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-9-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 10
4.10.1Heikel
Τοῦτον ἐπικαλοῦμαι γόνυ κλίνας, φεύγων μὲν πᾶν αἷμα βδελυκτὸν καὶ ὀσμὰς ἀηδεῖς καὶ ἀποτροπαίους, πᾶσαν δὲ γεώδη λαμπηδόνα ἐκκλίνων, οἷς ἅπασιν ἡ ἀθέμιτος καὶ ἄρρητος πλάνη χραινομένη πολλοὺς τῶν ἐθνῶν καὶ ὅλα γένη κατέρριψεν τοῖς κατωτάτω μέρεσι παραδοῦσα.
Touton epikaloumai gony klinas, pheugōn men pan haima bdelykton kai osmas aēdeis kai apotropaious, pasan de geōdē lampēdona ekklinōn, hois hapasin hē athemitos kai arrētos planē chrainomenē pollous tōn ethnōn kai hola genē katerripsen tois katōtatō meresi paradousa.
Him I call upon with bended knee, shunning all abominable blood and unpleasant and offensive odors, and turning away from all earthly splendor; for, defiled by all these things, lawless and unspeakable error has cast down many of the nations and whole races, handing them over to the lowest regions.
Notes and citation
Summary: Constantine worships God without blood sacrifice or earthly pomp.
Topics: Prayer
Cite (SBL): Eusebius, Vit. Const. 4.10.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-10-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.10.2Heikel
ἃ γὰρ ὁ τῶν ὅλων θεὸς προνοίᾳ τῶν ἀνθρώπων διὰ φιλανθρωπίαν οἰκείαν χρείας ἕνεκα εἰς τοὐμφανὲς παρήγαγε, ταῦτα πρὸς τὴν ἑκάστου ἐπι- θυμίαν ἕλκεσθαι οὐδαμῶς ἀνέχεται, καθαρὰν δὲ μόνην διάνοιαν καὶ ψυχὴν ἀκηλίδωτον παρὰ ἀνθρώπων ἀπαιτεῖ, τὰς τῆς ἀρετῆς καὶ εὐσεβείας πράξεις ἐν τούτοις σταθμώμενος.
ha gar ho tōn holōn theos pronoią tōn anthrōpōn dia philanthrōpian oikeian chreias heneka eis toumphanes parēgage, tauta pros tēn hekastou epi- thymian helkesthai oudamōs anechetai, katharan de monēn dianoian kai psychēn akēlidōton para anthrōpōn apaitei, tas tēs aretēs kai eusebeias praxeis en toutois stathmōmenos.
For what the God of all, in his providence for mankind and out of his own love for humanity, brought forth into view for their use, he by no means allows to be dragged about at each person's desire; he demands from people only a pure mind and an unstained soul, weighing by these the deeds of virtue and piety.
Notes and citation
Summary: God asks only a pure mind and soul.
Cite (SBL): Eusebius, Vit. Const. 4.10.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-10-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.10.3Heikel
ἐπιεικείας γὰρ καὶ ἡμερότητος ἔργοις ἀρέσκεται, πράους φιλῶν, μισῶν τοὺς ταραχώδεις, ἀγαπῶν πίστιν, ἀπιστίαν κολάζων, πᾶσαν μετὰ ἀλαζονείας δυναστείαν καταρρηγνύς, ὕβριν ὑπερηφάνων τιμωρεῖται, τοὺς ὑπὸ τύφου ἐπαιρομένους ἐκ βάθρων ἀναιρεῖ, ταπεινόφροσι καὶ ἀνεξικάκοις τὰ πρὸς ἀξίαν νέμων.
epieikeias gar kai hēmerotētos ergois aresketai, praous philōn, misōn tous tarachōdeis, agapōn pistin, apistian kolazōn, pasan meta alazoneias dynasteian katarrēgnys, hybrin hyperēphanōn timōreitai, tous hypo typhou epairomenous ek bathrōn anairei, tapeinophrosi kai anexikakois ta pros axian nemōn.
For he is pleased with works of gentleness and mildness; he loves the meek and hates the turbulent; he loves faith and punishes unbelief; he breaks every power joined with arrogance, punishes the insolence of the proud, and destroys from their foundations those lifted up with vanity, while he gives to the humble-minded and forbearing what they deserve.
Luke 1:52 (echo, low confidence) · Jas 4:6 (echo, low confidence)
Notes and citation
Summary: God loves the meek and faithful and humbles the proud.
- Compare Luke 1:51–52 and Jas 4:6.
Notes on the original text
- Digital text corrected (OCR letter error): μιςῶν → μισῶν.
Cite (SBL): Eusebius, Vit. Const. 4.10.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-10-3).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.10.4Heikel
οὕτω καὶ βασιλείαν δικαίαν περὶ πολλοῦ ποιούμενος ταῖς παρʼ ἑαυτοῦ ἐπικουρίαις κρατύνει, σύνεσίν τε βασιλικὴν τῷ γαληναίῳ τῆς εἰρήνης διαφυλάττει.“
houtō kai basileian dikaian peri pollou poioumenos tais parʼ heautou epikouriais kratynei, synesin te basilikēn tǭ galēnaiǭ tēs eirēnēs diaphylattei.“
So too, valuing a just kingdom highly, he strengthens it with his help, and preserves the royal understanding in the calm of peace.”
Notes and citation
Summary: God supports just rulers and gives them peace.
Notes on the original text
- Digital text corrected (OCR letter error): σύνεςίν → σύνεσίν.
Cite (SBL): Eusebius, Vit. Const. 4.10.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-10-4).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 11
4.11.1Heikel
„Οὔ μοι δοκῶ πλανᾶσθαι, ἀδελφέ μου, τοῦτον ἕνα θεὸν ὁμολογῶν πάντων ἀρχηγὸν καὶ πατέρα, ὅν πολλοὶ τῶν τῇδε βασιλευσάντων μανιώδεσι πλάναις ὑπαχθέντες ἐπεχείρησαν ἀρνήσασθαι, ἀλλʼ ἐκείνους μὲν ἅπαντας τοιοῦτον τιμωρὸν τέλος κατανάλωσεν, ὡς πᾶν τὸ μετʼ ἐκείνους ἀνθρώπων γένος τὰς ἐκείνων συμφορὰς ἀντʼ ἄλλου παραδείγματος τοῖς παρὰ τούτοις τὰ ὅμοια ζηλοῦσι τίθεσθαι.
„Ou moi dokō planasthai, adelphe mou, touton hena theon homologōn pantōn archēgon kai patera, hon polloi tōn tę̄de basileusantōn maniōdesi planais hypachthentes epecheirēsan arnēsasthai, allʼ ekeinous men hapantas toiouton timōron telos katanalōsen, hōs pan to metʼ ekeinous anthrōpōn genos tas ekeinōn symphoras antʼ allou paradeigmatos tois para toutois ta homoia zēlousi tithesthai.
“I do not think I am mistaken, my brother, in confessing this one God, the Author and Father of all, whom many who reigned here, led astray by mad errors, tried to deny. But such an avenging end consumed them all that the whole human race after them sets their calamities, above any other example, before those who emulate their deeds.
Notes and citation
Summary: Rulers who denied the one God came to a terrible end.
Notes on the original text
- Digital text corrected (OCR letter error; dropped letter (digitization slip)): Οὔ οι → Οὔ μοι; βασιλευςάντων → βασιλευσάντων.
Cite (SBL): Eusebius, Vit. Const. 4.11.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-11-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.11.2Heikel
τούτων ἐκεῖνον ἕνα ἡγοῦμαι γεγονέναι, ὅν ὥσπερ τις σκηπτὸς ἡ θεία μῆνις τῶν τῇδε ἀπελάσασα τοῖς ὑμετέροις μέρεσι παραδέδωκεν, τῆς ἐπ΄ αὐτῷ αἰσχύνης πολυθρύλητον τὸ παρʼ ὑμῖν τρόπαιον ἀποφήναντα.“
toutōn ekeinon hena hēgoumai gegonenai, hon hōsper tis skēptos hē theia mēnis tōn tę̄de apelasasa tois hymeterois meresi paradedōken, tēs ep΄ autǭ aischynēs polythrylēton to parʼ hymin tropaion apophēnanta.“
Of these I believe that one was he whom the divine wrath drove from these parts like a thunderbolt and handed over to your regions, where he made the trophy over his disgrace famous among you.”
Notes and citation
Summary: One such persecutor was captured by the Persians.
- The emperor Valerian, a persecutor, was captured by the Persian king Shapur I in 260 and died in captivity.
Topics: Persecution
Cite (SBL): Eusebius, Vit. Const. 4.11.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-11-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 12
4.12.1Heikel
„Ἀλλὰ γὰρ ἔοικεν εἰς καλὸν προκεχωρηκέναι τὸ καὶ ἐν τῷ καθʼ ἡμᾶς αἰῶνι τὴν τῶν τοιούτων τιμωρίαν περιφανῆ δειχθῆναι. ἐπεῖδον γὰρ καὶ αὐτὸς ἐκείνων τὰ τέλη τῶν ἔναγχος ἀθεμίτοις προστάγμασι τὸν τῷ θεῷ ἀνακείμενον λαὸν ἐκπραξάντων. διὸ δὴ καὶ πολλὴ χάρις τῷ θεῷ, ὅτι τελείᾳ προνοίᾳ πᾶν τὸ ἀνθρώπινον τὸ θεραπεῦον τὸν θεῖον νόμον, ἀποδοθείσης αὐτοῖς πέπεισμαι ὡς ὅτι κάλλιστα καὶ ἀσφαλέστατα ἔχειν ἅπαντα, ὁπότε διὰ τῆς ἐκείνων καθαρᾶς τε καὶ δοκίμου θρησκείας ἐκ τῆς περὶ τὸ θεῖον συμφωνίας πάντας εἰς ἑαυτὸν ἀγείρειν ἀξιοῖ.“
„Alla gar eoiken eis kalon prokechōrēkenai to kai en tǭ kathʼ hēmas aiōni tēn tōn toioutōn timōrian periphanē deichthēnai. epeidon gar kai autos ekeinōn ta telē tōn enanchos athemitois prostagmasi ton tǭ theǭ anakeimenon laon ekpraxantōn. dio dē kai pollē charis tǭ theǭ, hoti teleią pronoią pan to anthrōpinon to therapeuon ton theion nomon, apodotheisēs autois pepeismai hōs hoti kallista kai asphalestata echein hapanta, hopote dia tēs ekeinōn katharas te kai dokimou thrēskeias ek tēs peri to theion symphōnias pantas eis heauton ageirein axioi.“
“But it seems to have turned out well that in our own age too the punishment of such men has been made manifest. For I myself have seen the ends of those who recently harassed with lawless edicts the people dedicated to God. Therefore great thanks are due to God, that by his perfect providence the whole of mankind that serves the divine law, now that [peace] has been restored to them, [rejoices]. I am convinced that everything is in the best and safest state, since, through their pure and approved worship and their concord concerning the divine, he deigns to gather all people to himself.”
Notes and citation
Summary: Constantine has seen the persecutors punished and rejoices in the peace of the Christians.
- Words appear to be lost in the digital text; the bracketed words give the sense.
Topics: Persecution
Cite (SBL): Eusebius, Vit. Const. 4.12.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-12-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 13
4.13.1Heikel
„Τούτῳ τῷ καταλόγῳ τῶν ἀνθρώπων, λέγω δὴ τῶν Χρι- στιανῶν, (ὑπὲρ γὰρ τούτων ὁ πᾶς μοι λόγος) πῶς οἴει με ἥδεσθαι ἀκούοντα ὅτι καὶ τῆς Περσίδος τὰ κράτιστα ἐπὶ πλεῖστον, ὥσπερ ἔστι μοι βουλομένῳ, κεκόσμηται. σοί τʼ οὖν ὡς ὅτι κάλλιστα ἐκείνοις θʼ ὡσαύτως ὑπάρχοι τὰ κάλλιστα, ὅτι σοὶ κἀκεῖνοι. οὕτω γὰρ ἕξεις τὸν τῶν ὅλων δεσπότην πατέρα, θεὸν ἵλεω καὶ εὐμενῆ. τούτους τοιγαροῦν, ἐπειδὴ τοσοῦτος εἶ, σοὶ παρατίθεμαι, τοὺς αὐτοὺς τούτους, ὅτι καὶ εὐσεβείᾳ ἐπίσημος εἶ, ἐγχειρίζων· τούτους ἀγάπα ἁρμοδίως τῇ σεαυτοῦ φιλανθρωπίᾳ· σαυτῷ τε γὰρ καὶ ἡμῖν ἀπερίγραπτον δώσεις διὰ τῆς πίστεως τὴν χάριν.“
„Toutǭ tǭ katalogǭ tōn anthrōpōn, legō dē tōn Chri- stianōn, (hyper gar toutōn ho pas moi logos) pōs oiei me hēdesthai akouonta hoti kai tēs Persidos ta kratista epi pleiston, hōsper esti moi boulomenǭ, kekosmētai. soi tʼ oun hōs hoti kallista ekeinois thʼ hōsautōs hyparchoi ta kallista, hoti soi kakeinoi. houtō gar hexeis ton tōn holōn despotēn patera, theon hileō kai eumenē. toutous toigaroun, epeidē tosoutos ei, soi paratithemai, tous autous toutous, hoti kai eusebeią episēmos ei, encheirizōn; toutous agapa harmodiōs tę̄ seautou philanthrōpią; sautǭ te gar kai hēmin aperigrapton dōseis dia tēs pisteōs tēn charin.“
“With this class of people — I mean the Christians, for my whole discourse is on their behalf — how pleased do you think I am to hear that the finest parts of Persia too are richly adorned with them, just as I would wish! May the best things, then, be yours in the fullest measure, and theirs likewise, since they too are yours. For so you will have the Lord of all, the Father, as a merciful and gracious God. These, therefore, since you are so great a ruler, I commend to you; I place these same men in your hands, because you are distinguished for piety as well. Love them as befits your own humanity; for through your faith you will confer on yourself and on us a favor beyond measure.”
Notes and citation
Summary: Constantine commends the Christians of Persia to Shapur's protection.
- Shapur II later persecuted the Christians of his realm (from about 340).
Notes on the original text
- Digital text corrected (OCR letter error): Περςίδος → Περσίδος.
Cite (SBL): Eusebius, Vit. Const. 4.13.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-13-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 14
4.14.1Heikel
Οὕτω δὴ λοιπὸν τῶν ἁπανταχοῦ τῆς οἰκουμένης ἐθνῶν ὥσπερ ὑφʼ ἑνὶ κυβερνήτῃ διευθυνομένων καὶ τὴν ὑπὸ τῷ θεράποντι τοῦ θεοῦ πολιτείαν ἀσπαζομένων, μηδενὸς μηκέτι παρενοχλοῦντος τὴν Ῥωμαίων ἀρχήν, ἐν εὐσταθεῖ καὶ ἀταράχῳ βίῳ τὴν ζωῆν διῆγον οἱ πάντες. βασιλεὺς δὲ κρίνας αὐτῷ τὰ μεγάλα συντείνειν πρὸς τὴν τῶν ὅλων φυλακὴν τὰς τῶν θεοσεβῶν εὐχάς, ταύτας ἀναγκαίως ἐπορίζετο αὐτός θʼ ἱκέτης γιγνόμενος τοῦ θεοῦ τοῖς τε τῶν ἐκκλησιῶν προέδροις τὰς ὑπὲρ αὐτοῦ λιτὰς ποιεῖσθαι ἐγκελευόμενος.
Houtō dē loipon tōn hapantachou tēs oikoumenēs ethnōn hōsper hyphʼ heni kybernētę̄ dieuthynomenōn kai tēn hypo tǭ theraponti tou theou politeian aspazomenōn, mēdenos mēketi parenochlountos tēn Rhōmaiōn archēn, en eustathei kai atarachǭ biǭ tēn zōēn diēgon hoi pantes. basileus de krinas autǭ ta megala synteinein pros tēn tōn holōn phylakēn tas tōn theosebōn euchas, tautas anankaiōs eporizeto autos thʼ hiketēs gignomenos tou theou tois te tōn ekklēsiōn proedrois tas hyper autou litas poieisthai enkeleuomenos.
So at last, as all the nations of the world were steered as by one pilot and welcomed the government under the servant of God, with no one any longer troubling the Roman empire, all people passed their lives in a settled and untroubled existence. The emperor, judging that the prayers of the godly contributed greatly to the protection of the whole, secured them as a necessity, himself becoming a suppliant of God and ordering the presidents of the churches to make supplications on his behalf.
Notes and citation
Summary: In peace, Constantine prayed and asked the bishops to pray for him.
Notes on the original text
- Digital text corrected (OCR letter error; stray letter (digitization slip)): τὴ λοιπὸν → δὴ λοιπὸν; οἰκουμνένης → οἰκουμένης; διευθυνομίνων → διευθυνομένων.
Topics: Prayer
Cite (SBL): Eusebius, Vit. Const. 4.14.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-14-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 15
4.15.1Heikel
Ὅση δʼ αὐτοῦ τῇ ψυχῇ πίστεως ἐνθέου ὑπεστήρικτο δύναμις, μάθοι ἄν τις καὶ ἐκ τοῦδε λογιζόμενος, ὡς ἐν τοῖς χρυσοῖς νομίσμασι τὴν αὐτὸς αὐτοῦ εἰκόνα ὧδε γράφεσθαι διετύπου, ὡς ἄνω βλέπειν δοκεῖν ἀνατεταμένως πρὸς θεὸν τρόπον εὐχομένου.
Hosē dʼ autou tę̄ psychę̄ pisteōs entheou hypestērikto dynamis, mathoi an tis kai ek toude logizomenos, hōs en tois chrysois nomismasi tēn autos autou eikona hōde graphesthai dietypou, hōs anō blepein dokein anatetamenōs pros theon tropon euchomenou.
How great a power of divine faith was firmly set in his soul one may learn by considering this too: he had his own portrait so represented on the gold coins that he seemed to be looking upward, gazing intently toward God in the manner of one praying.
Notes and citation
Summary: Constantine's coins showed him looking up in prayer.
Notes on the original text
- Digital text corrected (OCR letter error): λογεζόμενος → λογιζόμενος.
Topics: Prayer
Cite (SBL): Eusebius, Vit. Const. 4.15.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-15-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.15.2Heikel
τούτου μὲν οὖν τὰ ἐκτυπώματα καθʼ ὅλης τῆς Ῥωμαίων διέτρεχεν οἰκουμετέωρον τῶν προπύλων ἀνακειμέναις εἰκόσιν ἑστὼς ὄρθιος ἐγράφετο, ἄνω μὲν εἰς οὐρανὸν ἐμβλέπων τὼ χεῖρε δʼ ἐκτεταμένος εὐχομένου σχήματι.
toutou men oun ta ektypōmata kathʼ holēs tēs Rhōmaiōn dietrechen oikoumeteōron tōn propylōn anakeimenais eikosin hestōs orthios egrapheto, anō men eis ouranon emblepōn tō cheire dʼ ektetamenos euchomenou schēmati.
Impressions of this circulated throughout the Roman world. [And in the palaces of certain cities, in the images set up] high above the entrances, he was portrayed standing upright, looking up to heaven, with his hands outstretched in the posture of prayer.
Notes and citation
Summary: Portraits over palace gates showed him praying with raised hands.
- Words are lost in the digital text (οἰκουμετέωρον runs two words together); the bracketed words give the sense.
Topics: Prayer
Cite (SBL): Eusebius, Vit. Const. 4.15.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-15-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 16
4.16.1Heikel
Ὧδε μὲν οὖν αὐτὸς ἑαυτὸν κἀν ταῖς γραφαῖς εὐχόμενον ἀνίστη. νόμῳ δʼ ἀπεῖργεν εἰκόνας αὐτοῦ ἐν εἰδώλων ναοῖς ἀνατίθεσθαι, ὡς μηδὲ μέχρι σκιαγραφίας τῇ πλάνῃ τῶν ἀπειρημένων μολύνοιτο ἡ γραφή.
Hōde men oun autos heauton kan tais graphais euchomenon anistē. nomǭ dʼ apeirgen eikonas autou en eidōlōn naois anatithesthai, hōs mēde mechri skiagraphias tę̄ planę̄ tōn apeirēmenōn molynoito hē graphē.
So he represented himself as praying even in pictures. But by law he forbade images of himself to be set up in the temples of idols, so that not even his painted likeness might be defiled by the error of forbidden things.
Notes and citation
Summary: He forbade his images to be placed in pagan temples.
Cite (SBL): Eusebius, Vit. Const. 4.16.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-16-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 17
4.17.1Heikel
Σκέψαιτο δ΄ ἄν τις τὰ τούτων σεμνότερα, διαγνοὺς ὡς ἐν αὐτοῖς τοῖς βασιλείοις ἐκκληςίας θεοῦ τρόπον διέθετο, σπουδῆς ἐξάρχων αὐτὸς τῶν ἔνδον ἐκκλησιαζομένων· μετὰ χεῖράς γέ τοι λαμβάνων τὰς βίβλους τῇ τῶν θεοπνεύστων λογίων θεωρίᾳ προσανεῖχε τὸν νοῦν, εἶτʼ εὐχὰς ἐνθέσμους σὺν τοῖς τὸν βασίλειον οἶκον πληροῦσιν ἀπεδίδου.
Skepsaito d΄ an tis ta toutōn semnotera, diagnous hōs en autois tois basileiois ekklēsias theou tropon dietheto, spoudēs exarchōn autos tōn endon ekklēsiazomenōn; meta cheiras ge toi lambanōn tas biblous tę̄ tōn theopneustōn logiōn theōrią prosaneiche ton noun, eitʼ euchas enthesmous syn tois ton basileion oikon plērousin apedidou.
One might observe things more solemn still, recognizing that in the palace itself he arranged matters in the manner of a church of God, himself leading the devotion of those who assembled inside. Taking the books in his hands, he applied his mind to the study of the God-inspired oracles, and then offered the prescribed prayers with those who filled the imperial household.
Notes and citation
Summary: Constantine read Scripture and led prayers in the palace like a church.
Notes on the original text
- Digital text corrected (OCR letter error): Σκέχαιτο → Σκέψαιτο; βαςίλειον → βασίλειον.
Topics: Scripture and canon, Prayer
Cite (SBL): Eusebius, Vit. Const. 4.17.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-17-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 18
4.18.1Heikel
Καὶ ἡμέραν δʼ εὐχῶν ἡγεῖσθαι κατάλληλον τὴν κυρίαν ἀληθῶς καὶ πρώτην ὄντως κυριακήν τε καὶ σωτήριον διετύπου. διάκονοι δʼ αὐτῷ καὶ ὑπηρέται θεῷ καθιερωμένοι βίου τε σεμνότητι καὶ ἀρετῇ πάσῃ κόσμιοι ἄνδρες φύλακες τοῦ παντὸς οἴκου καθίσταντο, δορυφόροι τε, πιστοὶ σωματοφύλακες, τρόποις εὐνοίας πιστῆς καθωπλισμένοι βασιλέα διδάσκαλον εὐσεβῶν ἐπεγράφοντο τρόπων, τιμῶντες οὐχ ἧττον καὶ αὐτοὶ τὴν σωτήριον καὶ κυριακὴν ἡμέραν εὐχάς τε ἐν αὐτῇ συντελοῦντες τὰς βασιλεῖ φίλας.
Kai hēmeran dʼ euchōn hēgeisthai katallēlon tēn kyrian alēthōs kai prōtēn ontōs kyriakēn te kai sōtērion dietypou. diakonoi dʼ autǭ kai hypēretai theǭ kathierōmenoi biou te semnotēti kai aretę̄ pasę̄ kosmioi andres phylakes tou pantos oikou kathistanto, doryphoroi te, pistoi sōmatophylakes, tropois eunoias pistēs kathōplismenoi basilea didaskalon eusebōn epegraphonto tropōn, timōntes ouch hētton kai autoi tēn sōtērion kai kyriakēn hēmeran euchas te en autę̄ syntelountes tas basilei philas.
He also ordained that the day which is truly sovereign and first, the Lord's day and day of salvation, should be regarded as the appropriate day for prayers. Deacons and servants consecrated to God, men adorned with solemnity of life and every virtue, were appointed guardians of the whole household; and his guards, faithful bodyguards armed with ways of loyal goodwill, took the emperor as their teacher in godly ways, themselves no less honoring the saving Lord's day and performing on it the prayers the emperor loved.
Notes and citation
Summary: Sunday was set apart for prayer, and the palace guards observed it too.
Topics: Prayer
Cite (SBL): Eusebius, Vit. Const. 4.18.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-18-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.18.2Heikel
ταὐτὸν δὲ πράττειν καὶ πάντας ἐνῆγεν ἀνθρώπους ὁ μακάριος, ὥσπερ εὐχὴν ταύτην πεποιημένος ἠρέμα σύμπαντας ἀνθρώπους θεοσεβεῖς ἀπεργάσασθαι. διὸ τοῖς ὑπὸ τῇ Ῥωμαίων ἀρχῇ πολιτευομένοις ἅπασι σχολὴν ἄγειν ταῖς ἐπωνύμοις τοῦ σωτῆρος ἡμέραις ἐνομοθέτει, ὁμοίως δὲ καὶ τὰς πρὸ τοῦ σαββάτου τιμᾶν, μνήμης ἕνεκα μοι δοκεῖν τῶν ἐν ταύταις τῷ κοινῷ σωτῆρι πεπρᾶχθαι μνημονευομένων.
tauton de prattein kai pantas enēgen anthrōpous ho makarios, hōsper euchēn tautēn pepoiēmenos ērema sympantas anthrōpous theosebeis apergasasthai. dio tois hypo tę̄ Rhōmaiōn archę̄ politeuomenois hapasi scholēn agein tais epōnymois tou sōtēros hēmerais enomothetei, homoiōs de kai tas pro tou sabbatou timan, mnēmēs heneka moi dokein tōn en tautais tǭ koinǭ sōtēri peprachthai mnēmoneuomenōn.
The blessed man urged all people to do the same, as if he had made it his prayer gradually to make all people godly. So he legislated that all who lived under Roman rule should rest on the days named after the Savior, and likewise should honor the days before the Sabbath, in memory, it seems to me, of what is recorded to have been done by the common Savior on those days.
Notes and citation
Summary: Constantine made Sunday a public day of rest and also honored Fridays.
- Constantine's Sunday law of 321 survives in the legal codes; the honoring of Friday (“the days before the Sabbath,” recalling the crucifixion) is known only from Eusebius.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip); stray letter (digitization slip)): ἀπεργάσαθαι → ἀπεργάσασθαι; πεπρᾶθαι → πεπρᾶχθαι; μνημονευοπμένων → μνημονευομένων.
Cite (SBL): Eusebius, Vit. Const. 4.18.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-18-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.18.3Heikel
τὴν δέ γε σωτήριον ἡμέραν, ἥν καὶ φωτὸς εἶναι καὶ ἡλίου ἐπώνυμον συμβαίνει, τὰ στρατιωτικὰ πάντα διὰ σπουδῆς τιμᾶν διδάσκων, τοῖς μὲν τῆς ἐνθέου μετέχουσι πίστεως ἀκωλύτως τῇ ἐκκληςίᾳ τοῦ θεοῦ προσκαρτερεῖν μετεδίδου σχολῆς, ἐφʼ ᾧ τὰς εὐχὰς μηδενὸς αυτοῖς ἐμποδὼν γινομένου συντελεῖν,
tēn de ge sōtērion hēmeran, hēn kai phōtos einai kai hēliou epōnymon symbainei, ta stratiōtika panta dia spoudēs timan didaskōn, tois men tēs entheou metechousi pisteōs akōlytōs tę̄ ekklēsią tou theou proskarterein metedidou scholēs, ephʼ hǭ tas euchas mēdenos autois empodōn ginomenou syntelein,
The day of salvation, which also happens to bear the name of light and of the sun, he taught all the military to honor zealously. To those who shared the divine faith he granted leisure to attend the church of God without hindrance, so that they might perform their prayers with no one standing in their way,
Notes and citation
Summary: Christian soldiers were free to attend church on Sunday.
- Sunday was also called “the day of the Sun” (dies Solis).
Topics: Prayer
Cite (SBL): Eusebius, Vit. Const. 4.18.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-18-3).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 19
4.19.1Heikel
τοῖς δὲ μήπω τοῦ θείου λόγου μετασχοῦσιν ἐν δευτέρῳ νόμῳ διεκελεύετο κατὰ τὰς κυριακὰς ἡμέρας ἐν προαστείοις ἐπὶ καθαροῦ προιέναι πεδίου κἀνταῦθα μεμελετημένην εὐχὴν ἐξ ἑνὸς συνθήματος ὁμοῦ τοὺς πάντας ἀναπέμπειν θεῷ. μὴ γὰρ δόρασι χρῆναι, μηδὲ παντευχίαις, μηδʼ ἀλκῇ σωμάτων τὰς ἑαυτῶν ἐξάπτειν ἐλπίδας, τὸν δʼ ἐπὶ πάντων εἰδέναι θεόν, παντὸς ἀγαθοῦ καὶ δὴ καὶ αὐτῆς νίκης δοτῆρα, ᾧ καὶ τὰς ἐνθέσμους προςήκειν ἀποδιδόναι εὐχάς, ἄνω μὲν αἴροντας εἰς οὐρανὸν μετεώρους τὰς χεῖρας, ἀνωτάτω δʼ ἐπὶ τὸν οὐράνιον βασιλέα τοὺς τῆς διανοίας παραπέμποντας ὀφθαλμούς, κἀκεῖνον ταῖς εὐχαῖς νίκης δοτῆρα καὶ σωτῆρα φύλακά τε καὶ βοηθὸν ἐπιβοωμένους. καὶ τῆς εὐχῆς δὲ τοῖς στρατιωτικοῖς ἅπασι διδάσκαλος ἦν αὐτός, Ῥωμαίᾳ γλώττῃ τοὺς πάντας ὧδε λέγειν ἐγκελευσάμενος.
tois de mēpō tou theiou logou metaschousin en deuterǭ nomǭ diekeleueto kata tas kyriakas hēmeras en proasteiois epi katharou proienai pediou kantautha memeletēmenēn euchēn ex henos synthēmatos homou tous pantas anapempein theǭ. mē gar dorasi chrēnai, mēde panteuchiais, mēdʼ alkę̄ sōmatōn tas heautōn exaptein elpidas, ton dʼ epi pantōn eidenai theon, pantos agathou kai dē kai autēs nikēs dotēra, hǭ kai tas enthesmous prosēkein apodidonai euchas, anō men airontas eis ouranon meteōrous tas cheiras, anōtatō dʼ epi ton ouranion basilea tous tēs dianoias parapempontas ophthalmous, kakeinon tais euchais nikēs dotēra kai sōtēra phylaka te kai boēthon epiboōmenous. kai tēs euchēs de tois stratiōtikois hapasi didaskalos ēn autos, Rhōmaią glōttę̄ tous pantas hōde legein enkeleusamenos.
while those who had not yet shared in the divine word he ordered, in a second law, to go out on the Lord's days to an open field in the suburbs, and there, all together, at a single signal, to send up to God a prayer they had learned by heart. For they ought not to set their hopes on spears or armor or bodily strength, but to know the God over all, the giver of every good and indeed of victory itself, to whom it was fitting to offer the lawful prayers, lifting up their hands on high toward heaven and sending the eyes of their minds higher still to the heavenly King, and calling on him in their prayers as the giver of victory, their Savior, guardian, and helper. He himself was the teacher of the prayer to all the soldiers, ordering them all to say in the Latin language as follows:
Notes and citation
Summary: Non-Christian soldiers were to assemble on Sundays to recite a set prayer to the one God.
Notes on the original text
- Digital text corrected (OCR letter error): ἐγκελευςάμενος → ἐγκελευσάμενος.
Topics: Prayer
Cite (SBL): Eusebius, Vit. Const. 4.19.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-19-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 20
4.20.1Heikel
„Σὲ μόνον οἴδαμεν θεόν, σὲ βασιλέα γνωρίζομεν, σὲ βοηθὸν ἀνακαλούμεθα, παρὰ σοῦ τὰς νίκας ἠράμεθα, διὰ σὲ κρείττους τῶν ἐχθρῶν κατέστημεν, σοὶ τὴν τῶν προυπαρξάντων ἀγαθῶν χάριν γνωρίζομεν σὲ καὶ τῶν μελλόντων ἐλπίζομεν, σοῦ πάντες ἱκέται γιγνόμεθα, τὸν ἡμέτερον βασιλέα Κωνσταντῖνον παῖδάς τε αὐτοῦ θεοφιλεῖς ἐπὶ μήκιστον ἡμῖν βίου σῶον καὶ νικητὴν φυλάττεσθαι ποτνιώμενοι.“ τοιαῦτα κατὰ τὴν τοῦ φωτὸς ἡμέραν ἐνομοθέτει πράττειν τὰ στρατιωτικὰ τάγματα, καὶ τοιαύτας ἐδίδασκεν ἐν ταῖς πρὸς θεὸν εὐχαῖς ἀφιέναι φωνάς.
„Se monon oidamen theon, se basilea gnōrizomen, se boēthon anakaloumetha, para sou tas nikas ērametha, dia se kreittous tōn echthrōn katestēmen, soi tēn tōn prouparxantōn agathōn charin gnōrizomen se kai tōn mellontōn elpizomen, sou pantes hiketai gignometha, ton hēmeteron basilea Kōnstantinon paidas te autou theophileis epi mēkiston hēmin biou sōon kai nikētēn phylattesthai potniōmenoi.“ toiauta kata tēn tou phōtos hēmeran enomothetei prattein ta stratiōtika tagmata, kai toiautas edidasken en tais pros theon euchais aphienai phōnas.
“You alone we know as God; you we acknowledge as King; you we call on as helper. From you we have won our victories; through you we have prevailed over our enemies. To you we give thanks for the good things we have received, and in you we hope for those to come. To you we all come as suppliants, earnestly asking that you preserve for us our emperor Constantine and his God-beloved sons, safe and victorious for the longest life.” Such things he laid down by law that the military units should do on the day of light, and such words he taught them to utter in their prayers to God.
Notes and citation
Summary: The soldiers' Sunday prayer thanked the one God for victory and prayed for the emperor.
Topics: Prayer
Cite (SBL): Eusebius, Vit. Const. 4.20.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-20-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 21
4.21.1Heikel
Ἤδη δὲ καὶ ἐπʼ αὐτῶν τῶν ὅπλων τὸ τοῦ σωτηρίου τροπαίου σύμβολον κατασημαίνεσθαι ἐποίει, τοῦ τε ἐνόπλου στρατοῦ προπομπεύειν χρυσῶν μὲν ἀγαλμάτων, ὁποῖς πρότερον αὐτοῖς ἔθος ἦν, τὸ μηθὲν μόνον δὲ τὸ σωτήριον τρόπαιον.
Ēdē de kai epʼ autōn tōn hoplōn to tou sōtēriou tropaiou symbolon katasēmainesthai epoiei, tou te enoplou stratou propompeuein chrysōn men agalmatōn, hopois proteron autois ethos ēn, to mēthen monon de to sōtērion tropaion.
He also had the symbol of the saving trophy marked on the very weapons, and ordered that the armed host be led in procession not by golden images, as had formerly been their custom, but only by the saving trophy.
Notes and citation
Summary: The cross was marked on weapons and replaced pagan images at the head of the army.
Notes on the original text
- Digital text corrected (OCR letter error): χρυςῶν → χρυσῶν.
Cite (SBL): Eusebius, Vit. Const. 4.21.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-21-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 22
4.22.1Heikel
Αὐτὸς δʼ οἷά τις μέτοχος ἱερῶν ὀργίων ἐν ἀπορρήτοις εἴσω τοῖς αὐτοῦ βασιλικοῖς ταμείοις καιροῖς ἑκάστης ἡμέρας τακτοῖς ἑαυτὸν ἐγκλείων, μόνος μόνῳ τῷ αὐτοῦ προσωμίλει θεῷ, ἱκετηρικαῖς τε δεήσεσι γονυπετῶν κατεδυσώπει ὧν ἐδεῖτο τυχεῖν, ταῖς δὲ τῆς σωτηρίου ἑορτῆς ἡμέραις ἐπιτείνων τὴν ἄσκησιν πάσῃ ῥώμῃ ψυχῆς καὶ σώματος τὰς θείας ἱεροφαντίας ἐτελεῖτο, ὧδε μὲν ἁγνείᾳ βίου ὅλως ἀνακείμενος, ὧδε δὲ τοῖς πᾶσι τῆς ἑορτῆς ἐξάρχων.
Autos dʼ hoia tis metochos hierōn orgiōn en aporrētois eisō tois autou basilikois tameiois kairois hekastēs hēmeras taktois heauton enkleiōn, monos monǭ tǭ autou prosōmilei theǭ, hiketērikais te deēsesi gonypetōn katedysōpei hōn edeito tychein, tais de tēs sōtēriou heortēs hēmerais epiteinōn tēn askēsin pasę̄ rhōmę̄ psychēs kai sōmatos tas theias hierophantias eteleito, hōde men hagneią biou holōs anakeimenos, hōde de tois pasi tēs heortēs exarchōn.
He himself, like one who shares in sacred rites, would shut himself in at set times each day in the secret inner rooms of his imperial palace and converse alone with his God alone; kneeling, he entreated him with suppliant petitions for what he needed. On the days of the saving festival he intensified his discipline, and performed the divine mysteries with all the strength of soul and body, on the one hand wholly devoted to purity of life, on the other leading everyone in the festival.
Matt 6:6 (echo, low confidence)
Notes and citation
Summary: Constantine prayed daily in private and kept Easter with special devotion.
- Private prayer recalls Matt 6:6.
Notes on the original text
- Digital text corrected (OCR letter error; repeated phrase): κατεδυςώπει → κατεδυσώπει; πάσῃ ῥώμῃ ψυχῆς σωτηρίου ἑορτῆς ἡμέραις ἐπιτείνων τὴν ἄσκησιν πάσῃ ῥώμῃ ψυχῆς → πάσῃ ῥώμῃ ψυχῆς.
Topics: Prayer
Cite (SBL): Eusebius, Vit. Const. 4.22.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-22-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.22.2Heikel
τὴν δʼ ἱερὰν διανυκτέρευσιν μετέβαλλεν εἰς ἡμερινὰ φῶτα, κηροῦ κίονας ὑψηλοτάτους καθʼ ὅλης ἐξαπτόντων τῆς πόλεως τῶν ἐπὶ τούτῳ τεταγμένων, λαμπάδες δʼ ἦσαν πυρὸς πάντα φωτίζουσαι τόπον, ὡς λαμπρᾶς ἡμέρας τηλαυγεστέραν τὴν μυστικὴν διανυκτέρευσιν ἀποτελεῖσθαι. διαλαβούσης δὲ τῆς ἕω, τὰς σωτηρίους εὐεργεσίας μιμούμενος πᾶσιν ἔθνεσι λαοῖς τε καὶ δήμοις τὴν εὐεργετικὴν ἐξήπλου δεξιάν, πλούσια πάντα τοῖς πᾶσι δωρούμενος.
tēn dʼ hieran dianyktereusin meteballen eis hēmerina phōta, kērou kionas hypsēlotatous kathʼ holēs exaptontōn tēs poleōs tōn epi toutǭ tetagmenōn, lampades dʼ ēsan pyros panta phōtizousai topon, hōs lampras hēmeras tēlaugesteran tēn mystikēn dianyktereusin apoteleisthai. dialabousēs de tēs heō, tas sōtērious euergesias mimoumenos pasin ethnesi laois te kai dēmois tēn euergetikēn exēplou dexian, plousia panta tois pasi dōroumenos.
He turned the sacred night vigil into daylight: those appointed for the task lit very tall pillars of wax throughout the whole city, and there were fiery torches lighting every place, so that the mystic vigil was made brighter than brilliant day. When dawn broke, imitating the saving benefits, he stretched out his beneficent right hand to all nations, peoples, and communities, giving rich gifts of every kind to all.
Notes and citation
Summary: At Easter the city was lit all night, and at dawn Constantine gave gifts to all.
- The vigil is the Easter vigil.
Notes on the original text
- Digital text corrected (OCR letter error): εὐεργεςίας → εὐεργεσίας.
Cite (SBL): Eusebius, Vit. Const. 4.22.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-22-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 23
4.23.1Heikel
Οὕτω μὲν οὖν αὐτὸς τῷ ἑαυτοῦ ἱερᾶτο θεῷ. καθόλου δὲ τοῖς ὑπὸ τῇ Ῥωμαίων ἀρχῇ δήμοις τε καὶ στρατιωτικοῖς πύλαι πάσης ἀπεκλείοντο εἰδωλολατρείας, θυςίας τε τρόπος ἀπηγορεύετο πᾶς. καὶ τοῖς κατʼ ἔθνος δʼ ἄρχουσιν ὁμοίως τὴν κυριακὴν ἡμέραν νόμος ἐφοίτα γεραίρειν· οἱ δʼ αὐτοὶ νεύματι βασιλέως καὶ μαρτύρων ἡμέρας ἐτίμων καιρούς τε ἑορτῶν ἐκκληςίαις ἐδόξαζον, πάντα τε βασιλεῖ καταθυμίως τὰ τοιαῦτα ἐπράττετο.
Houtō men oun autos tǭ heautou hierato theǭ. katholou de tois hypo tę̄ Rhōmaiōn archę̄ dēmois te kai stratiōtikois pylai pasēs apekleionto eidōlolatreias, thysias te tropos apēgoreueto pas. kai tois katʼ ethnos dʼ archousin homoiōs tēn kyriakēn hēmeran nomos ephoita gerairein; hoi dʼ autoi neumati basileōs kai martyrōn hēmeras etimōn kairous te heortōn ekklēsiais edoxazon, panta te basilei katathymiōs ta toiauta epratteto.
In this way he himself served his God as a priest. In general, for the peoples and soldiers under Roman rule, the doors of all idolatry were shut and every form of sacrifice was forbidden. To the governors of each province likewise a law went out to honor the Lord's day; and they, at the emperor's nod, also honored the days of the martyrs and glorified the seasons of festivals with assemblies; and all such things were done to the emperor's satisfaction.
Notes and citation
Summary: Idolatry and sacrifice were forbidden, and governors honored Sundays and martyrs' feasts.
- On the disputed ban on sacrifice see the note on 2.44.1.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip)): κυρικὴν → κυριακὴν.
Topics: Martyrdom
Cite (SBL): Eusebius, Vit. Const. 4.23.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-23-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 24
4.24.1Heikel
Ἔνθεν εἰκότως αὐτὸς ἐν ἑστιάσει ποτὲ δεξιούμενος ἐπισκόπους λόγον ἀφῆκεν, ὡς ἄρα εἴη καὶ αὐτὸς ἐπίσκοπος, ὧδέ πή αὐτοῖς εἰπὼν ῥήμασιν ἐφʼ ἡμετέραις ἀκοαῖς· „ἀλλʼ ὑμεῖς μὲν τῶν εἴσω τῆς ἐκκληςίας, ἐγὼ δὲ τῶν ἐκτὸς ὑπὸ θεοῦ καθεσταμένος ἐπίσκοπος ἄν εἴην.“ ἀκόλουθα δὲ τῷ λόγῳ διανοούμενος τοὺς ἀρχομένους ἅπαντας ἐπεσκόπει, προὔτρεπέ τε ὅσηπερ ἄν ἡ δύναμις τὸν εὐσεβῆ μεταδιώκειν βίον.
Enthen eikotōs autos en hestiasei pote dexioumenos episkopous logon aphēken, hōs ara eiē kai autos episkopos, hōde pē autois eipōn rhēmasin ephʼ hēmeterais akoais; „allʼ hymeis men tōn eisō tēs ekklēsias, egō de tōn ektos hypo theou kathestamenos episkopos an eiēn.“ akoloutha de tǭ logǭ dianooumenos tous archomenous hapantas epeskopei, proutrepe te hosēper an hē dynamis ton eusebē metadiōkein bion.
Hence, fittingly, when he was once entertaining bishops at a banquet, he let fall the remark that he too was a bishop, speaking to them in these very words, which we heard: “You are bishops of those within the church, but I would be a bishop, appointed by God, of those outside.” In keeping with this saying, he oversaw all his subjects and urged them, as far as was in his power, to pursue the godly life.
Notes and citation
Summary: Constantine called himself a bishop “of those outside” the church.
- The saying is much discussed: “those outside” may mean people outside the church (non-Christians) or the external affairs of the church.
Topics: Church office
Cite (SBL): Eusebius, Vit. Const. 4.24.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-24-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 25
4.25.1Heikel
Ἔνθεν εἰκότως ἐπαλλήλοις τε νόμοις καὶ διατάξεσι τοῖς πᾶσι διεκελεύετο μὴ θύειν εἰδώλοις, μὴ μαντεῖα περιεργάζεσθαι, μὴ ξοάνων ἐγέρσεις ποιεῖσθαι, μὴ τελετάς κρυφίους ἐκτελεῖν, μὴ μονομάχων μιαιφονίαις μολύνειν τὰς πόλεις.
Enthen eikotōs epallēlois te nomois kai diataxesi tois pasi diekeleueto mē thyein eidōlois, mē manteia periergazesthai, mē xoanōn egerseis poieisthai, mē teletas kryphious ektelein, mē monomachōn miaiphoniais molynein tas poleis.
Hence, fittingly, by one law and ordinance after another he commanded everyone not to sacrifice to idols, not to meddle with divination, not to set up cult statues, not to perform secret rites, and not to pollute the cities with the bloodshed of gladiatorial combats.
Notes and citation
Summary: Constantine forbade sacrifice, divination, idols, secret rites, and gladiatorial games.
- A law of 325 restricting gladiatorial shows survives in the Theodosian Code (15.12.1). On the disputed ban on sacrifice see the note on 2.44.1.
Cite (SBL): Eusebius, Vit. Const. 4.25.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-25-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.25.2Heikel
τοῖς δὲ κατʼ Αἴγυπτον αὐτήν τε τὴν Ἀλεξάνδρειαν τὸν παρʼ αὐτοῖς ποταμὸν διʼ ἀνδρῶν ἐκτεθηλυμμένων θεραπεύειν ἔθος ἔχουσι νόμος ἄλλος κατεπέμπετο, πᾶν τὸ τῶν ἀνδρογύνων γένος ὥσπερ τι κίβδηλον ἀφανὲς γίγνεσθαι τοῦ βίου, μηδʼ ἐξεῖναί που ὁρᾶσθαι τοὺς τὴν ἀσέλγειαν ταύτην νενοσηκότας.
tois de katʼ Aigypton autēn te tēn Alexandreian ton parʼ autois potamon diʼ andrōn ektethēlymmenōn therapeuein ethos echousi nomos allos katepempeto, pan to tōn androgynōn genos hōsper ti kibdēlon aphanes gignesthai tou biou, mēdʼ exeinai pou horasthai tous tēn aselgeian tautēn nenosēkotas.
To those in Egypt and in Alexandria itself, who had the custom of worshiping their river through effeminate men, another law was sent: that the whole class of androgynous men should be removed from life like something counterfeit, and that those sick with this licentiousness should nowhere be seen.
Notes and citation
Summary: In Egypt the effeminate priests of the Nile cult were suppressed.
- The law concerned the priests of the Nile cult; its details are uncertain.
Notes on the original text
- Digital text corrected (wrong accent (digitization slip)): πἀν → πᾶν.
Cite (SBL): Eusebius, Vit. Const. 4.25.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-25-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.25.3Heikel
ἐπεὶ δʼ ὑπέλαβον οἱ δεισιδαίμονες μηκέτι τὸν ποταμὸν ῥεύσειν αὐτοῖς συνήθως, πᾶν τοὐναντίον ἤ προσεδόκησαν θεὸς τῷ βασιλέως συμπράττων νόμῳ κατειργάζετο. οἱ μὲν γὰρ οὐκέτι ἦσαν οἱ τῇ σφῶν βδελυρίᾳ τὰς πόλεις μιαίνοντες, ὁ δὲ ὡσανεὶ καθαρθείσης αὐτῷ τῆς χώρας ἐφέρετο οἷος οὐδέποτε, ἀνέβαινέ τε πλουσίῳ τῷ ῥεύματι πάσας ἐπικλύζων τὰς ἀρούρας, ἔργῳ παιδεύων τοὺς ἄφρονας μιαροὺς μὲν ἐκτρέπεσθαι δεῖν ἄνδρας μόνῳ δὲ τῷ παντὸς ἀγαθοῦ δοτῆρι τὴν τῶν καλῶν ἀνατιθέναι αἰτίαν.
epei dʼ hypelabon hoi deisidaimones mēketi ton potamon rheusein autois synēthōs, pan tounantion ē prosedokēsan theos tǭ basileōs symprattōn nomǭ kateirgazeto. hoi men gar ouketi ēsan hoi tę̄ sphōn bdelyrią tas poleis miainontes, ho de hōsanei kathartheisēs autǭ tēs chōras ephereto hoios oudepote, anebaine te plousiǭ tǭ rheumati pasas epiklyzōn tas arouras, ergǭ paideuōn tous aphronas miarous men ektrepesthai dein andras monǭ de tǭ pantos agathou dotēri tēn tōn kalōn anatithenai aitian.
When the superstitious supposed that the river would no longer flow for them as usual, God, cooperating with the emperor's law, brought about the very opposite of what they expected. For those who defiled the cities with their abominations were no more, while the river, as though its land had been purified, flowed as never before and rose with an abundant stream, flooding all the fields — teaching the foolish by the event itself that they must turn away from vile men and ascribe the cause of good things to the Giver of every good alone.
Notes and citation
Summary: Contrary to pagan fears, the Nile flooded abundantly.
Notes on the original text
- Digital text corrected (OCR letter error): πλουςίῳ → πλουσίῳ; δεῖς → δεῖν.
Cite (SBL): Eusebius, Vit. Const. 4.25.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-25-3).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 26
4.26.1Heikel
Ἀλλὰ γὰρ μυρία τοιαῦτα βασιλεῖ πραχθέντα ἐφʼ ἑκάστης ἐπαρχίας, πλείστη γένοιτʼ ἄν ῥᾳστώνη τοῖς γράφειν αὐτὰ φιλοτιμουμένοις ὥσπερ οὖν καὶ νόμους. οὕς ἐκ παλαιῶν ἐπὶ τὸ ὁσιώτερον μεταβάλλων ἀνενεοῦτο. καὶ τούτων δʼ ἐν ὀλίγῳ ῥᾷον ἐμφῆναι τὸν τρόπον.
Alla gar myria toiauta basilei prachthenta ephʼ hekastēs eparchias, pleistē genoitʼ an rhąstōnē tois graphein auta philotimoumenois hōsper oun kai nomous. hous ek palaiōn epi to hosiōteron metaballōn aneneouto. kai toutōn dʼ en oligǭ rhąon emphēnai ton tropon.
But the countless such things done by the emperor in each province would provide ample material for those eager to record them, as would the laws which he renewed, changing them from ancient to holier forms. The manner of these too it is easier to show briefly.
Notes and citation
Summary: Eusebius turns briefly to Constantine's reform of the laws.
Notes on the original text
- Digital text corrected (OCR letter error): φιλοτιμουμίνοις → φιλοτιμουμένοις.
Cite (SBL): Eusebius, Vit. Const. 4.26.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-26-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.26.2Heikel
τοὺς ἄπαιδας παλαιοὶ στερήσει τῆς τῶν γνωρίμων δια- δοχῆς ἐτιμωροῦντο, καὶ ἦν οὗτος κατὰ τῶν ἀτέκνων ἀπηνὴς νόμος, ὡσανεὶ πεπλημμεληκότας αὐτοὺς ζημίᾳ κολάζων. λύσας δὴ συγχωρεῖ κληρονομεῖν τοὺς προςήκοντας. τοῦτο βασιλεὺς ἐπὶ τὸ ὅσιον μεθήρμοζε, τοὺς κατὰ γνώμην πλημμελοῦντας εἰπὼν τῇ προσηκούσῃ δεῖν σωφρονίζειν κολάσει.
tous apaidas palaioi sterēsei tēs tōn gnōrimōn dia- dochēs etimōrounto, kai ēn houtos kata tōn ateknōn apēnēs nomos, hōsanei peplēmmelēkotas autous zēmią kolazōn. lysas dē synchōrei klēronomein tous prosēkontas. touto basileus epi to hosion methērmoze, tous kata gnōmēn plēmmelountas eipōn tę̄ prosēkousę̄ dein sōphronizein kolasei.
The ancients punished the childless by depriving them of inheritance from their relatives; this was a harsh law against those without children, penalizing them as if they had committed an offense. He abolished it and allowed those concerned to inherit. The emperor reshaped this law toward holiness, saying that it is those who do wrong deliberately who ought to be corrected with fitting punishment.
Notes and citation
Summary: Constantine repealed the old penalties on the childless.
- The law of 320 (Theodosian Code 8.16.1) repealed penalties that went back to the marriage laws of Augustus.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip); stray letter (digitization slip); word split by the digitization; wrong diacritic (digitization slip)): πεπλημμε ληκότας → πεπλημμεληκότας; ζημίἁ → ζημίᾳ; πλημελοῦντας → πλημμελοῦντας; κολάσαει → κολάσει.
Topics: Marriage
Cite (SBL): Eusebius, Vit. Const. 4.26.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-26-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.26.3Heikel
ἄπαιδας μὲν γὰρ πολλοὺς ἡ φύσις ἀνέδειξεν, εὐξαμένους μὲν πολυπαιδίας εὐτυχῆσαι στερηθέντας δὲ φύσεως ἀσθενείᾳ· ἄλλοι δʼ ἄπαιδες γεγόνασιν οὐ παραιτήσει παίδων διαδοχῆς, γυναικείας δʼ ἀποστροφῇ μίξεως, ἥν σφοδροτάτῳ φιλοσοφίας ἔρωτι προείλοντο· ἁγνείαν δὲ καὶ παντελῆ παρθενίαν γυναῖκες ἱερωσύνῃ θεοῦ καθοσιωμέναι μετῆλθον, ἁγνῷ καὶ παναγίῳ βίῳ ψυχῆς καὶ σώματος σφᾶς αὐτὰς καθιερώσασαι,
apaidas men gar pollous hē physis anedeixen, euxamenous men polypaidias eutychēsai sterēthentas de physeōs astheneią; alloi dʼ apaides gegonasin ou paraitēsei paidōn diadochēs, gynaikeias dʼ apostrophę̄ mixeōs, hēn sphodrotatǭ philosophias erōti proeilonto; hagneian de kai pantelē parthenian gynaikes hierōsynę̄ theou kathosiōmenai metēlthon, hagnǭ kai panagiǭ biǭ psychēs kai sōmatos sphas autas kathierōsasai,
For nature has made many people childless who prayed to be blessed with many children but were deprived of them through weakness of nature. Others have become childless not by refusing a succession of children but by abstaining from intercourse with women, which they chose out of a most ardent love of philosophy; and women consecrated to the sacred service of God have pursued chastity and complete virginity, dedicating themselves to a pure and all-holy life of soul and body.
Notes and citation
Summary: Some are childless by nature, others by choosing celibacy and consecrated virginity.
- “Philosophy” here means the ascetic Christian life.
Notes on the original text
- Digital text corrected (OCR letter error; garbled word): φ; τυσεως → φύσεως; γεγόμνασιν → γεγόνασιν; ἱερωςύνῃ → ἱερωσύνῃ.
Topics: Marriage
Cite (SBL): Eusebius, Vit. Const. 4.26.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-26-3).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.26.4Heikel
τί οὖν, τιμωρίας ἄξιον τοῦτο ἤ θαύματος καὶ ἀποδοχῆς ἐχρῆν ἡγεῖσθαι; ἡ μὲν γὰρ προθυμία πολλοῦ ἀξία, τὸ τὲ κατόρθωμα κρεῖττον φύσεως. τοὺς μὲν οὖν ἀσθενείᾳ φύσεως παίδων ἐπιθυμίας στερουμένους ἐλεεῖσθαι ἀλλʼ οὐ τιμωρεῖσθαι προσήκειν, τὸν δὲ τοῦ κρείττονος ἐραστὴν ἄξιον εἶναι ὑπερθαυμάζειν ἀλλʼ οὐ κολάζειν. οὕτω τὸν νόμον βασιλεὺς σὺν ὀρθῷ λογισμῶ μετερρύθμιζεν.
ti oun, timōrias axion touto ē thaumatos kai apodochēs echrēn hēgeisthai? hē men gar prothymia pollou axia, to te katorthōma kreitton physeōs. tous men oun astheneią physeōs paidōn epithymias steroumenous eleeisthai allʼ ou timōreisthai prosēkein, ton de tou kreittonos erastēn axion einai hyperthaumazein allʼ ou kolazein. houtō ton nomon basileus syn orthǭ logismō meterrythmizen.
What, then? Should this be thought worthy of punishment, or of wonder and approval? For the zeal is of great worth and the achievement surpasses nature. Those deprived of the children they desired through weakness of nature ought to be pitied, not punished, and the lover of the higher life deserves the highest admiration, not chastisement. So the emperor, with right reasoning, reformed the law.
Notes and citation
Summary: The childless should be pitied and celibates admired, not punished.
Notes on the original text
- Digital text corrected (OCR letter error): προςήκειν → προσήκειν.
Topics: Marriage
Cite (SBL): Eusebius, Vit. Const. 4.26.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-26-4).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.26.5Heikel
κἄπειτα τῶν τὸν βίον μεταλλαττόντων ὁμοίως παλαιοὶ μὲν νόμοι ἐπʼ αὐτῆς ἐσχάτης ἀναπνοῆς ἀκριβολογεῖσθαι ῥημάτων λέξεσι τὰς συνταττομένας διαθήκας τρόπους τε τίνας καὶ ποίας δεῖ φωνὰς ἐπιλέγεσθαι ὥριζον, καὶ πολλὰ ἐκ τούτων ἐκακουργεῖτο ἐπὶ περιγραφῇ τῆς τῶν κατοιχομένων προαιρέσεως.
kapeita tōn ton bion metallattontōn homoiōs palaioi men nomoi epʼ autēs eschatēs anapnoēs akribologeisthai rhēmatōn lexesi tas syntattomenas diathēkas tropous te tinas kai poias dei phōnas epilegesthai hōrizon, kai polla ek toutōn ekakourgeito epi perigraphę̄ tēs tōn katoichomenōn proaireseōs.
Next, as regards those departing this life, the ancient laws likewise prescribed that wills drawn up at the very last breath must be exact in the wording of their phrases, and laid down what forms and what words must be used; and much fraud arose from this, to circumvent the intentions of the dead.
Notes and citation
Summary: The old law required rigid formulas in wills, which invited fraud.
Cite (SBL): Eusebius, Vit. Const. 4.26.5 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-26-5).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.26.6Heikel
ἅ δὴ συνιδὼν βασιλεὺς καὶ τοῦτον μετεποιεῖτο τὸν νόμον, ψιλοῖς ῥηματίοις καὶ ταῖς τυχούσαις φωναῖς τὸν τελευτῶντα δεῖν τὰ κατὰ γνώμην διατάττεσθαι φήσας κἀν τῷ τυχόντι γράμματι τὴν αὐτοῦ δόξαν ἐκτίθεσθαι, κἄν ἀγράφως ἐθέλῃ, μόνον ἐπὶ μαρτύρων τοῦτο πράττειν ἀξιοχρέων, τὴν πίστιν δυνατῶν σὺν ἀληθείᾳ φυλάττειν.
ha dē synidōn basileus kai touton metepoieito ton nomon, psilois rhēmatiois kai tais tychousais phōnais ton teleutōnta dein ta kata gnōmēn diatattesthai phēsas kan tǭ tychonti grammati tēn autou doxan ektithesthai, kan agraphōs ethelę̄, monon epi martyrōn touto prattein axiochreōn, tēn pistin dynatōn syn alētheią phylattein.
Seeing this, the emperor changed this law too, saying that the dying should set out their wishes in plain words and ordinary language, and declare their mind in any writing whatever — or, if they wished, without writing — provided only that they did so before trustworthy witnesses able to keep faith with the truth.
Notes and citation
Summary: Constantine allowed wills in ordinary words, even unwritten, before reliable witnesses.
Cite (SBL): Eusebius, Vit. Const. 4.26.6 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-26-6).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 27
4.27.1Heikel
Ἀλλὰ καὶ Ἰουδαίοις μηδένα Χριστιανὸν δουλεύειν ἐνομοθέτει· μηδὲ γὰρ θεμιτὸν εἶναι προφητοφόνταις καὶ κυριοκτόνοις τοὺς ὑπὸ τοῦ σωτῆρος λελυτρωμένους ζυγῷ δουλείας ὑπάγεσθαι· εἰ δʼ εὑρεθείη τις τοιοῦτος, τὸν μὲν ἀνεῖσθαι ἐλεύθερον, τὸν δὲ ζημίᾳ χρημάτων κολάζεσθαι.
Alla kai Ioudaiois mēdena Christianon douleuein enomothetei; mēde gar themiton einai prophētophontais kai kyrioktonois tous hypo tou sōtēros lelytrōmenous zygǭ douleias hypagesthai; ei dʼ heuretheiē tis toioutos, ton men aneisthai eleutheron, ton de zēmią chrēmatōn kolazesthai.
He also legislated that no Christian should be a slave to Jews; for it was not lawful, he said, that those redeemed by the Savior should be brought under the yoke of slavery to the killers of the prophets and of the Lord. If anyone were found in such a case, the one was to be set free and the other punished with a fine.
Notes and citation
Summary: Jews were forbidden to own Christian slaves.
- A law of 336 on this subject survives (Theodosian Code 16.9.1). The hostile language is translated as written.
Cite (SBL): Eusebius, Vit. Const. 4.27.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-27-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.27.2Heikel
καὶ τοὺς τῶν ἐπισκόπων δὲ ὅρους τοὺς ἐν συνόδοις ἀποφανθέντας ἐπεσφραγίζετο, ὡς μὴ ἐξεῖναι τοῖς τῶν ἐθνῶν ἄρχουσι τὰ δόξαντα παραλύειν· παντὸς γὰρ εἶναι δικαστοῦ τοὺς ἱερεῖς τοῦ θεοῦ δοκιμωτέρους.
kai tous tōn episkopōn de horous tous en synodois apophanthentas epesphragizeto, hōs mē exeinai tois tōn ethnōn archousi ta doxanta paralyein; pantos gar einai dikastou tous hiereis tou theou dokimōterous.
He also confirmed with his seal the decisions of the bishops declared in synods, so that the provincial governors might not annul what had been decided; for the priests of God, he said, were more trustworthy than any judge.
Notes and citation
Summary: Synodal decisions were given legal force over the governors.
Topics: Church office
Cite (SBL): Eusebius, Vit. Const. 4.27.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-27-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.27.3Heikel
τούτοις ἀδελφὰ μυρία τοῖς ὑπὸ τὴν ἀρχὴν διετύπου, ἃ δὴ σχολῆς ἂν δέοιτο παραδοῦναι ὑποθέσει οἰκείᾳ εἰς ἀκριβῆ διάγνωσιν τῆς κἀν τούτοις βασιλικῆς φρονήσεως. τί χρὴ νῦν διεξιέναι ὡς τῷ ἐπὶ πάντων συνάψας ἑαυτὸν θεῷ, ἐξ ἕω εἰς ἐσπέραν τίνας εὖ ποιήσειεν ἀνθρώπων περιενόει, καὶ ὡς πᾶσι μὲν ἴσος ἦν καὶ κοινὸς πρὸς εὐποιίαν;
toutois adelpha myria tois hypo tēn archēn dietypou, ha dē scholēs an deoito paradounai hypothesei oikeią eis akribē diagnōsin tēs kan toutois basilikēs phronēseōs. ti chrē nyn diexienai hōs tǭ epi pantōn synapsas heauton theǭ, ex heō eis esperan tinas eu poiēseien anthrōpōn perienoei, kai hōs pasi men isos ēn kai koinos pros eupoiian?
Countless things akin to these he ordained for those under his rule, which would require leisure to set out in a work of their own, for an exact knowledge of the emperor's wisdom in these matters too. Why need I now relate how, having joined himself to the God over all, he considered from dawn to dusk which people he might benefit, and how he was even-handed and impartial to all in his beneficence?
Notes and citation
Summary: Constantine made many other laws and spent his days considering whom to benefit.
Notes on the original text
- Digital text corrected (OCR letter error): οὐκείᾳ → οἰκείᾳ; διεφιέναι → διεξιέναι.
Cite (SBL): Eusebius, Vit. Const. 4.27.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-27-3).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 28
4.28.1Heikel
ταῖς δʼ ἐκκληςίαις τοῦ θεοῦ καθʼ ὑπεροχὴν ἐξαίρετον πλεῖσθʼ ὅσα παρεῖχεν, ὧδε μὲν ἀγρούς, ἀλλαχόθι δὲ σιτοδοσίας ἐπὶ χορηγίᾳ πενήτων ἀνδρῶν παίδων τʼ ὀρφανῶν καὶ γυναικῶν οἰκτρῶν δωρούμενος. ἤδη δὲ σὺν πολλῇ φροντίδι καὶ περιβλημάτων πλείστων ὅσων γυμνοῖς καὶ ἀνείμοσι προὐνόει. διαφερόντως δʼ ἠξιοῦτο τιμῆς πλείονος τοὺς τὸν σφῶν βίον τῇ κατὰ θεὸν ἀναθέντας φιλοσοφίᾳ. τὸν οὖν τῶν παναγίων ἀειπαρθένων χορὸν τοῦ θεοῦ μονονουχὶ καὶ σέβων διετέλει, ταῖς τῶν τοιῶνδε ψυχαῖς ἔνοικον αὐτὸν ὑπάρχειν ᾧ καθιέρωσαν ἑαυτὰς θεὸν πειθόμενος.
tais dʼ ekklēsiais tou theou kathʼ hyperochēn exaireton pleisthʼ hosa pareichen, hōde men agrous, allachothi de sitodosias epi chorēgią penētōn andrōn paidōn tʼ orphanōn kai gynaikōn oiktrōn dōroumenos. ēdē de syn pollę̄ phrontidi kai periblēmatōn pleistōn hosōn gymnois kai aneimosi prounoei. diapherontōs dʼ ēxiouto timēs pleionos tous ton sphōn bion tę̄ kata theon anathentas philosophią. ton oun tōn panagiōn aeiparthenōn choron tou theou mononouchi kai sebōn dietelei, tais tōn toiōnde psychais enoikon auton hyparchein hǭ kathierōsan heautas theon peithomenos.
To the churches of God he gave, above all, very many special gifts, granting in one place lands, in another distributions of grain for the support of poor men, orphaned children, and pitiable women. With great care he also provided very many garments for the naked and unclothed. He thought especially worthy of greater honor those who had devoted their lives to godly philosophy. So he continued all but venerating the company of God's all-holy perpetual virgins, believing that the God to whom they had consecrated themselves dwelt in the souls of such women.
Notes and citation
Summary: Constantine endowed churches for the poor and honored ascetics and consecrated virgins.
Notes on the original text
- Digital text corrected (OCR letter error; transposed letters (digitization slip)): ἐφαίρετον → ἐξαίρετον; σιτοδοςίας → σιτοδοσίας; καθείρωσαν → καθιέρωσαν.
Cite (SBL): Eusebius, Vit. Const. 4.28.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-28-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 29
4.29.1Heikel
Καὶ μὴν τὴν αὐτὸς αὐτοῦ διάνοιαν τοῖς ἐνθέοις συναύξων λόγοις, ἐπαγρυπνῶν μὲν διῆγε τοὺς τῶν νυκτῶν καιρούς, σχολῇ δὲ λογογραφῶν συνεχεῖς ἐποιεῖτο τὰς παρόδους, προςήκειν ἡγούμενος ἑαυτῷ λόγῳ παιδευτικῷ τῶν ἀρχομένων κρατεῖν λογικήν τε τὴν σύμπασαν καταστήσασθαι βασιλείαν.
Kai mēn tēn autos autou dianoian tois entheois synauxōn logois, epagrypnōn men diēge tous tōn nyktōn kairous, scholę̄ de logographōn synecheis epoieito tas parodous, prosēkein hēgoumenos heautǭ logǭ paideutikǭ tōn archomenōn kratein logikēn te tēn sympasan katastēsasthai basileian.
Enriching his own mind with divine words, he spent the hours of the night awake, and in his leisure composed speeches and made frequent public appearances, thinking it his duty to govern his subjects by instructive discourse and to establish his whole empire on reason.
Notes and citation
Summary: Constantine studied at night and composed speeches to instruct his subjects.
Notes on the original text
- Digital text corrected (OCR garble): ἐπαγρύπνουτς → ἐπαγρυπνῶν.
Cite (SBL): Eusebius, Vit. Const. 4.29.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-29-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.29.2Heikel
διὸ συνεκάλει μὲν αὐτός, μυρία δʼ ἔσπευδεν ἐπʼ ἀκρόασιν πλήθη φιλοσοφοῦντος ἀκουσόμενα βαςία δʼ ἔσπευδεν ἐπ΄ λέγοντι θεολογίας αὐτῷ παρήκοι καιρός, πάντως που ὄρθιος ἑστὼς συνεστραμμένῳ προσώπῳ κατεσταλμένῃ τε φωνῇ, μυεῖν ἔδοξεν ἂν τοὺς παρόντας σὺν εὐλαβείᾳ τῇ πάσῃ τὴν ἔνθεον διδασκαλίαν, εἶτʼ ἐπιφωνούντων βοαῖς εὐφήμοις τῶν ἀκροωμένων, ἄνω βλέπειν εἰς οὐρανὸν διένευε καὶ μόνον ὑπερθαυμάζειν καὶ τιμᾶν σεβασμίοις ἐπαίνοις τὸν ἐπὶ πάντων βασιλέα.
dio synekalei men autos, myria dʼ espeuden epʼ akroasin plēthē philosophountos akousomena basia dʼ espeuden ep΄ legonti theologias autǭ parēkoi kairos, pantōs pou orthios hestōs synestrammenǭ prosōpǭ katestalmenę̄ te phōnę̄, myein edoxen an tous parontas syn eulabeią tę̄ pasę̄ tēn entheon didaskalian, eitʼ epiphōnountōn boais euphēmois tōn akroōmenōn, anō blepein eis ouranon dieneue kai monon hyperthaumazein kai timan sebasmiois epainois ton epi pantōn basilea.
So he would summon assemblies himself, and countless crowds hurried to hear the emperor philosophize. [If, as he spoke,] an occasion for theology came up, he would stand fully upright with a concentrated look and a lowered voice, and seemed to initiate those present into the divine teaching with all reverence. Then, when the hearers applauded with acclamations, he signed to them to look up to heaven and to reserve their wonder and honor, with reverent praises, for the King over all.
Notes and citation
Summary: Crowds came to hear him; when speaking of God he stood reverently and directed their praise to God.
- The digital text is garbled here (a phrase is repeated); the bracketed words give the sense.
Notes on the original text
- Digital text corrected (OCR letter error; stray letter (digitization slip)): εὐλαβνείᾳ → εὐλαβείᾳ; προςώπῳ → προσώπῳ.
Cite (SBL): Eusebius, Vit. Const. 4.29.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-29-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.29.3Heikel
ὑποδιαιρῶν δὲ τὰς ὑποθέσεις, τοτὲ μὲν τῆς πολυθέου πλάνης ἐλέγχους κατεβάλλετο, παριστὰς ἀπάτην εἶναι καὶ ἀθεότητος πρόβολον τὴν τῶν ἐθνῶν δεισιδαιμονίαν, τοτὲ δὲ τὴν μόναρχον γνωρίζειν παρεδίδου θεότητα, διῄει δʼ ἐφεξῆς τὸν περὶ προνοίας τῶν τε καθόλου καὶ τῶν περὶ μέρους λόγον. ἔνθεν δὲ ἐπὶ τὴν σωτήριον κατέβαινεν οἰκονομίαν, καὶ ταύτην δεικνὺς ἀναγκαίως κατὰ τὸν προσήκοντα γεγενῆσθαι λόγον. μεταβὰς δʼ ἐντεῦθεν τὴν περὶ τοῦ θείου δικαιωτηρίου διδασκαλίαν ἐκίνει.
hypodiairōn de tas hypotheseis, tote men tēs polytheou planēs elenchous kateballeto, paristas apatēn einai kai atheotētos probolon tēn tōn ethnōn deisidaimonian, tote de tēn monarchon gnōrizein paredidou theotēta, dię̄ei dʼ ephexēs ton peri pronoias tōn te katholou kai tōn peri merous logon. enthen de epi tēn sōtērion katebainen oikonomian, kai tautēn deiknys anankaiōs kata ton prosēkonta gegenēsthai logon. metabas dʼ enteuthen tēn peri tou theiou dikaiōtēriou didaskalian ekinei.
Dividing up his subjects, he would at one time lay down refutations of polytheistic error, showing that the superstition of the nations was a deceit and a screen for godlessness; at another he taught them to acknowledge the one sovereign Godhead; then he went through in order the doctrine of providence, both universal and particular. From there he came down to the saving dispensation, showing that it had necessarily come about in the fitting way. Passing on from this, he took up the teaching about the divine judgment.
Notes and citation
Summary: His speeches refuted polytheism and taught the one God, providence, the incarnation, and judgment.
Notes on the original text
- Digital text corrected (OCR letter error): ἀλέγχους → ἐλέγχους; δεότητα → θεότητα.
Topics: Eschatology
Cite (SBL): Eusebius, Vit. Const. 4.29.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-29-3).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.29.4Heikel
ἔνθα δὴ μάλιστα τῶν ἀκροατῶν πληκτικώτατα καθήπτετο, διελέγχων τοὺς ἅρπαγας καὶ πλεονέκτας τοὺς τʼ ἀπληστίᾳ φιλοχρημοσύνης σφᾶς αὐτοὺς ἐκδεδωκότας. παίων δʼ ὥσπερ καὶ διαμαστίζων τῷ λόγῳ τῶν περιεστώτων γνωρίμων τινὰς κάτω νεύειν πληττομένους τὴν συνείδησιν ἐποίει· οἷς δὴ λαμπραῖς φωναῖς μαρτυρόμενος διεστέλλετο θεῷ λόγον δώσειν τῶν ἐγχειρουμένων αὐτοῖς· αὐτῷ μὲν γὰρ τὸν ἐπὶ πάντων θεὸν τῶν ἐπὶ γῆς τὴν βασιλείαν παρασχεῖν, αὐτὸν δὲ μιμήσει τοῦ κρείττονος τῆς ἀρχῆς τὰς κατὰ μέρος αὐτοῖς ἐπιτρέψαι διοικήσεις, πάντας γε μὴν τῷ μεγάλῳ βασιλεῖ κατὰ καιρὸν τὰς εὐθύνας τῶν πραττομένων ὑφέξειν.
entha dē malista tōn akroatōn plēktikōtata kathēpteto, dielenchōn tous harpagas kai pleonektas tous tʼ aplēstią philochrēmosynēs sphas autous ekdedōkotas. paiōn dʼ hōsper kai diamastizōn tǭ logǭ tōn periestōtōn gnōrimōn tinas katō neuein plēttomenous tēn syneidēsin epoiei; hois dē lamprais phōnais martyromenos diestelleto theǭ logon dōsein tōn encheiroumenōn autois; autǭ men gar ton epi pantōn theon tōn epi gēs tēn basileian paraschein, auton de mimēsei tou kreittonos tēs archēs tas kata meros autois epitrepsai dioikēseis, pantas ge mēn tǭ megalǭ basilei kata kairon tas euthynas tōn prattomenōn hyphexein.
Here above all he touched his hearers most sharply, convicting the rapacious and greedy and those who had given themselves up to an insatiable love of money. Striking, as it were, and lashing with his words some of his acquaintances who stood around, he made them bow their heads, smitten in conscience. With clear words he solemnly charged them that they would give account to God for what had been entrusted to them: for the God over all had given him the kingdom over things on earth, and he, in imitation of the Supreme, had entrusted to them the administration of parts of his rule; but all would in due time give account of their deeds to the great King.
Rom 14:12 (echo, low confidence)
Notes and citation
Summary: Constantine rebuked greedy officials and warned that all must give account to God.
- Compare Rom 14:12.
Notes on the original text
- Digital text corrected (OCR letter error): φιλοχρημοςύνης → φιλοχρημοσύνης.
Topics: Eschatology, Ethics
Cite (SBL): Eusebius, Vit. Const. 4.29.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-29-4).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.29.5Heikel
ταῦτα συνεχῶς διεμαρτύρετο, ταῦθʼ ὑπεμίμνησκε, τούτων διδάσκαλος ἦν. ἀλλʼ ὁ μὲν ἐπιθαρσῶν γνησίᾳ τῇ πίστει τοιαῦτα ἐφρόνει καὶ διεστέλλετο, οἱ δʼ ἄρα ἦσαν ἀμαθεῖς καὶ πρὸς τὰ καλὰ κεκωφωμένοι, γλώττῃ μὲν καὶ βοαῖς εὐφήμοις ἐπικροτοῦντες τὰ λεγόμενα, ἔργοις δε κατολιγωροῦντες αὐτῶν διʼ ἀπληστίαν,
tauta synechōs diemartyreto, tauthʼ hypemimnēske, toutōn didaskalos ēn. allʼ ho men epitharsōn gnēsią tę̄ pistei toiauta ephronei kai diestelleto, hoi dʼ ara ēsan amatheis kai pros ta kala kekōphōmenoi, glōttę̄ men kai boais euphēmois epikrotountes ta legomena, ergois de katoligōrountes autōn diʼ aplēstian,
He constantly bore witness to these things, reminded them of them, and taught them. But while he, confident in his genuine faith, thought and declared such things, they were unteachable and deaf to what is good; they applauded what was said with their tongues and with acclamations, but in their deeds disregarded it out of greed,
Notes and citation
Summary: His hearers applauded but did not change their greedy ways.
Notes on the original text
- Digital text corrected (OCR letter error; transposed letters (digitization slip)): ἐπιθαρςῶν → ἐπιθαρσῶν; ἔργιος → ἔργοις.
Cite (SBL): Eusebius, Vit. Const. 4.29.5 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-29-5).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 30
4.30.1Heikel
ὥστʼ ἤδη ποτὲ τῶν ἀμφʼ αὐτὸν τινὸς ἐπιλαβόμενον φάναι· „καὶ μέχρι τίνος, ὦ οὗτος, τὴν ἀπληστίαν ἐκτείνομεν; “ εἶτʼ ἐπὶ γῆς μέτρον ἀνδρὸς ἠλικίας ἐγχαράξας τῷ δόρατι, ὃ μετὰ χεῖρας φέρων ἔτυχεν· „τὸν σύμπαντα τοῦ βίου πλοῦτον“, ἔφη, „καὶ τὸ πᾶν τῆς γῆς στοιχεῖον εἰ κτήσαιο, πλέον οὐδὲν τουτουὶ τοῦ περιγραφέντος γηδίου ἀποίσεις, εἰ δὴ κἂν αὐτοῦ τύχοις.“ ἀλλʼ οὐδένα ταῦτα λέγων τε καὶ πράττων ἔπαυεν ὁ μακάριος, τὰ πράγματα δʼ ἐναργῶς αὐτοῖς θεοπροπίοις ἔπεισεν ἀλλʼ οὐ ψιλοῖς ῥηματίοις ἐοικέναι τὰ βασιλέως θεσπίσματα.
hōstʼ ēdē pote tōn amphʼ auton tinos epilabomenon phanai; „kai mechri tinos, ō houtos, tēn aplēstian ekteinomen? “ eitʼ epi gēs metron andros ēlikias encharaxas tǭ dorati, ho meta cheiras pherōn etychen; „ton sympanta tou biou plouton“, ephē, „kai to pan tēs gēs stoicheion ei ktēsaio, pleon ouden toutoui tou perigraphentos gēdiou apoiseis, ei dē kan autou tychois.“ allʼ oudena tauta legōn te kai prattōn epauen ho makarios, ta pragmata dʼ enargōs autois theopropiois epeisen allʼ ou psilois rhēmatiois eoikenai ta basileōs thespismata.
so that once, taking hold of one of those around him, he said, “How far, my man, are we to stretch our greed?” Then, marking out on the ground with the spear he happened to be holding the measure of a man's height, he said: “If you should gain all the wealth of the world and the whole element of the earth, you will carry away nothing more than this plot I have marked out — if indeed you get even that.” But though he said and did such things, the blessed man stopped no one; yet events plainly persuaded them that the emperor's pronouncements were like divine oracles and not mere words.
Notes and citation
Summary: Constantine drew a grave's length on the ground to rebuke a greedy courtier.
Topics: Ethics
Cite (SBL): Eusebius, Vit. Const. 4.30.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-30-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 31
4.31.1Heikel
Ἐπεὶ δʼ οὐκ ἦν θανάτου φόβος ἀπείργων τοὺς κακοὺς τῆς μοχθηρίας, βασιλέως μὲν ὅλου πρὸς τὸ φιλάνθρωπον ἐκδεδομένου, τῶν δὲ καθʼ ἕκαστον ἔθνος ἀρχόντων μηδαμῆ μηδενὸν τοῖς πλημμελοῦσιν ἐπεξιόντος, τοῦτο δὴ μομφὴν οὐ τὴν τυχοῦσαν τῇ καθόλου διοικήσει παρεῖχεν, εἴτʼ οὖν εὐλόγως εἴτε καὶ μή, ὅπη φίλον ἑκάστῳ κρινέτω, ἐμοὶ δʼ ἐφείσθω τἀληθῆ γράφειν.
Epei dʼ ouk ēn thanatou phobos apeirgōn tous kakous tēs mochthērias, basileōs men holou pros to philanthrōpon ekdedomenou, tōn de kathʼ hekaston ethnos archontōn mēdamē mēdenon tois plēmmelousin epexiontos, touto dē momphēn ou tēn tychousan tę̄ katholou dioikēsei pareichen, eitʼ oun eulogōs eite kai mē, hopē philon hekastǭ krinetō, emoi dʼ epheisthō talēthē graphein.
Since there was no fear of death to keep the wicked from their wickedness — the emperor being wholly given to clemency, and none of the provincial governors anywhere proceeding against offenders — this brought no small reproach on the whole administration. Whether justly or not, let each judge as he pleases; let me be allowed to write the truth.
Notes and citation
Summary: Eusebius admits that Constantine's leniency was blamed for encouraging wrongdoing.
- A rare admission of criticism of Constantine's rule.
Notes on the original text
- Digital text corrected (OCR letter error; stray letter (digitization slip)): βασιλέλως → βασιλέως; ἐκθεδομένου → ἐκδεδομένου; εἴτʼ τὖν → εἴτʼ οὖν.
Cite (SBL): Eusebius, Vit. Const. 4.31.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-31-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 32
4.32.1Heikel
Ῥωμαίᾳ μὲν οὖν γλώττῃ τὴν τῶν λόγων συγγραφὴν βασιλεὺς παρεῖχεν, μετέβαλλον δʼ αὐτὴν Ἑλλάδι μεθερμηνευταὶ φωνῇ οἷς τοῦτο ποιεῖν ἔργον ἦν. τῶν δʼ ἑρμηνευθέντων λόγων δείγματος ἕνεκεν μετὰ τὴν παροῦσαν ὑπόθεσιν ἑξῆς ἐκεῖνον συνάψω, ὃν ὁ αὐτὸς ἐπέγραψε „Τοῦ τῶν ἁγίων συλλόγου“, τῇ ἐκκλησίᾳ τοῦ θεοῦ ἀναθεὶς τὴν γραφήν, ὡς μή τις κόμπον εἶναι νομίσῃ τὴν ἡμετέραν ἀμφὶ τῶν λεχθέντων μαρτυρίαν.
Rhōmaią men oun glōttę̄ tēn tōn logōn syngraphēn basileus pareichen, meteballon dʼ autēn Helladi methermēneutai phōnę̄ hois touto poiein ergon ēn. tōn dʼ hermēneuthentōn logōn deigmatos heneken meta tēn parousan hypothesin hexēs ekeinon synapsō, hon ho autos epegrapse „Tou tōn hagiōn syllogou“, tę̄ ekklēsią tou theou anatheis tēn graphēn, hōs mē tis kompon einai nomisę̄ tēn hēmeteran amphi tōn lechthentōn martyrian.
The emperor composed his speeches in the Latin language, and translators whose task it was rendered them into Greek. As a specimen of the translated speeches, I shall attach after the present work the one that he entitled “To the Assembly of the Saints,” dedicating the writing to the church of God, so that no one may think our testimony about what has been said mere boasting.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Eusebius will append Constantine's speech “To the Assembly of the Saints.”
- The speech survives, appended to the Life in the manuscripts; its date and setting are debated.
Notes on the original text
- Digital text corrected (OCR letter error): ἐκκλησίῳ → ἐκκλησίᾳ.
Cite (SBL): Eusebius, Vit. Const. 4.32.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-32-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 33
4.33.1Heikel
Κἀκεῖνο δὲ μνήμης οὔ μοι δοκεῖ ἀπόβλητον εἶναι, ὃ δὴ καὶ ἐφʼ ἡμῶν αὐτῶν ὁ θαυμάσιος κατεπράξατο. ἐπειδὴ γάρ ποτε θάρσει τῆς αὐτοῦ περὶ τὸ θεῖον εὐλαβείας ἀμφὶ τοῦ σωτηρίου μνήματος λόγον παρασχεῖν εἰς ἐπήκοον αὐτοῦ δεδεήμεθα, προθυμότατα μὲν τὰς ἀκοὰς ὑπεῖχεν, πλήθους δʼ ἀκροατῶν περιεστῶτος ἔνδον ἐν αὐτοῖς βασιλείοις ὄρθιος ἑστὼς ἅμα τοῖς λοιποῖς ἐπηκροᾶτο, ἡμῶν δ ἀντιβολούντων ἐπὶ παρακειμένῳ τῷ βασιλικῷ θρόνῳ διαναπαύεσθαι, ἐπείθετο μὲν οὐδαμῶς, συντεταμένῳ δὲ λογισμῷ τὴν διάκρισιν ἐποιεῖτο τῶν λεγομένων, ταῖς τε δογματικαῖς θεολογίαις ἀλήθειαν ἐπεμαρτύρει.
Kakeino de mnēmēs ou moi dokei apoblēton einai, ho dē kai ephʼ hēmōn autōn ho thaumasios katepraxato. epeidē gar pote tharsei tēs autou peri to theion eulabeias amphi tou sōtēriou mnēmatos logon paraschein eis epēkoon autou dedeēmetha, prothymotata men tas akoas hypeichen, plēthous dʼ akroatōn periestōtos endon en autois basileiois orthios hestōs hama tois loipois epēkroato, hēmōn d antibolountōn epi parakeimenǭ tǭ basilikǭ thronǭ dianapauesthai, epeitheto men oudamōs, syntetamenǭ de logismǭ tēn diakrisin epoieito tōn legomenōn, tais te dogmatikais theologiais alētheian epemartyrei.
Nor, I think, should this be dismissed from memory, which the admirable man did in our own presence. Once, trusting in his reverence for the divine, we asked to deliver a discourse about the Savior's tomb in his hearing. He lent his ears most eagerly, and, with a crowd of hearers standing round inside the palace itself, he stood upright with the rest and listened. When we begged him to rest on the imperial throne placed nearby, he would by no means agree, but with intent reasoning he weighed what was said and bore witness to the truth of the doctrinal theology.
Notes and citation
Summary: Constantine insisted on standing to hear Eusebius's discourse on the Holy Sepulchre.
Notes on the original text
- Digital text corrected (OCR letter error; dropped letter (digitization slip); stray letter (digitization slip)): δξοκεῖ → δοκεῖ; κατπράξατο → κατεπράξατο; ἀεροατῶν → ἀκροατῶν; ρθρόνῳ → θρόνῳ; ἐπεμαρτυρεῖς → ἐπεμαρτύρει.
Cite (SBL): Eusebius, Vit. Const. 4.33.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-33-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.33.2Heikel
ἐπεὶ δὲ πολὺς ἦν ὁ χρόνος ὅ τε λόγος ἐμηκύνετο, ἡμεὶς μὲν καταπαύειν προῃρήμεθα, ὁ δʼ οὐκ ἀνίει, περαίνειν δὲ εἰς τέλος προὔτρεπεν· ἀντιβολούντων δὲ καθέζεσθαι ἀντεδυσώπει, τοτὲ μὲν φήσας ὡς οὐ θεμιτὸν εἴη τῶν περὶ θεοῦ κινουμένων δογμάτων ἀνειμένως ἀκροᾶσθαι, τοτὲ δὲ συμφέρειν αὐτῷ καὶ λυσιτελεῖν τοῦτο· ἑστῶτας γὰρ ὑπακούειν τῶν θείων ὅσιον. ἐπεὶ δὲ καὶ ταῦτα τέλους ἐτύγχανεν, ἡμεῖς μὲν οἴκαδε ἐπανῄειμεν καὶ τὰς συνήθεις ἀπελαμβάνομεν διατριβάς,
epei de polys ēn ho chronos ho te logos emēkyneto, hēmeis men katapauein proę̄rēmetha, ho dʼ ouk aniei, perainein de eis telos proutrepen; antibolountōn de kathezesthai antedysōpei, tote men phēsas hōs ou themiton eiē tōn peri theou kinoumenōn dogmatōn aneimenōs akroasthai, tote de sympherein autǭ kai lysitelein touto; hestōtas gar hypakouein tōn theiōn hosion. epei de kai tauta telous etynchanen, hēmeis men oikade epanę̄eimen kai tas synētheis apelambanomen diatribas,
When much time had passed and the discourse was growing long, we proposed to stop; but he would not allow it and urged us to go on to the end. When we begged him to sit down, he entreated us in turn, saying at one time that it was not right to listen in a relaxed posture to doctrines being discussed about God, at another that this was good and profitable for him; for it was a holy thing to listen to divine matters standing. When this too came to an end, we returned home and resumed our usual occupations;
Notes and citation
Summary: He listened standing to the end, saying divine matters should be heard standing.
Notes on the original text
- Digital text corrected (OCR letter error): συνήδεις → συνήθεις.
Cite (SBL): Eusebius, Vit. Const. 4.33.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-33-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 34
4.34.1Heikel
ὁ δὲ τῶν ἐκκλησιῶν τοῦ θεοῦ πεπρονοημένος, περὶ κατασκευῆς θεοπνεύστων λογίων εἰς ἡμέτερον πρόσωπον ἐπετίθει γράμμα. συνῆπτε δʼ αὐτῷ καὶ ἄλλο περὶ τῆς ἁγιωτάτης τοῦ πάσχα ἑορτῆς. προσφωνησάντων γὰρ ἡμῶν αὐτῷ μυστικὴν ἀνακάλυψιν τοῦ τῆς ἑορτῆς λόγου, ὅπως ἡμᾶς ἠμείψατο τιμήσας ἀντιφωνήσει, μάθοι ἄν τις ἔντυχὼν αὐτοῦ τῷδε τῷ γράμματι.
ho de tōn ekklēsiōn tou theou pepronoēmenos, peri kataskeuēs theopneustōn logiōn eis hēmeteron prosōpon epetithei gramma. synēpte dʼ autǭ kai allo peri tēs hagiōtatēs tou pascha heortēs. prosphōnēsantōn gar hēmōn autǭ mystikēn anakalypsin tou tēs heortēs logou, hopōs hēmas ēmeipsato timēsas antiphōnēsei, mathoi an tis entychōn autou tǭde tǭ grammati.
and he, taking thought for the churches of God, addressed a letter to us personally about the preparation of copies of the divine oracles. He attached to it another letter as well, about the most holy feast of Pascha. For we had dedicated to him a mystical explanation of the meaning of the feast; how he repaid us, honoring us with a reply, one may learn by reading this letter of his.
Notes and citation
Summary: Constantine wrote to Eusebius about copying the Scriptures and about his work on Easter.
- Eusebius's treatise On the Paschal Solemnity survives in part.
Notes on the original text
- Digital text corrected (OCR letter error): προσφωνηςάντων → προσφωνησάντων; μέθοι → μάθοι.
Cite (SBL): Eusebius, Vit. Const. 4.34.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-66-1/#p-4-34-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.