Sophia Scriptura

Life of Constantine 4.66.1–4.74.1

Eusebius of Caesarea · Life of Constantine · ca. 337–339 · Caesarea · 15 passages

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 4, chapter 66

4.66.1Heikel

Ἄραντες δʼ οἱ στρατιωτικοὶ τὸ σκῆνος χρυσῇ κατετίθεντο λάρνακι, ταύτην θʼ ἁλουργίδι βασιλικῇ περιέβαλλον ἐκόμιζόν τʼ εἰς τὴν βασιλέως ἐπώνυμον οἴκῳ βάθρον ἐφʼ ὑψηλὸν κατετίθεντο, φῶτά τʼ ἐξάψαντες κύκλῳ ἐπὶ σκευῶν χρυσῶν θαυμαστὸν θέαμα τοῖς ὁρῶσι παρεῖχον, οἷον ἐπʼ οὐδενὸς πώποτε ὑφʼ ἡλίου αὐγαῖς ἐκ πρώτης αἰῶνος συστάσεως ἐπὶ γῆς ὤφθη. 2ἔνδον γάρ τοι ἐν αὐτῷ παλατίῳ κατὰ τὸ μεσαίτατον τῶν βασιλείων ἐφʼ ὑψηλῆς κείμενον χρυσῆς λάρνακος τὸ βασιλέως σκῆνος, βασιλικοῖς τε κόσμοις πορφύρᾳ τε καὶ διαδήματι τετιμημένον, πλεῖστοι περιστοιχισάμενοι ἀπαγρύπνως διʼ ἡμέρας καὶ νυκτὸς ἐφρούρουν.

Arantes dʼ hoi stratiōtikoi to skēnos chrysę̄ katetithento larnaki, tautēn thʼ halourgidi basilikę̄ perieballon ekomizon tʼ eis tēn basileōs epōnymon oikǭ bathron ephʼ hypsēlon katetithento, phōta tʼ exapsantes kyklǭ epi skeuōn chrysōn thaumaston theama tois horōsi pareichon, hoion epʼ oudenos pōpote hyphʼ hēliou augais ek prōtēs aiōnos systaseōs epi gēs ōphthē. 2endon gar toi en autǭ palatiǭ kata to mesaitaton tōn basileiōn ephʼ hypsēlēs keimenon chrysēs larnakos to basileōs skēnos, basilikois te kosmois porphyrą te kai diadēmati tetimēmenon, pleistoi peristoichisamenoi apagrypnōs diʼ hēmeras kai nyktos ephrouroun.

The soldiers took up the body and laid it in a golden coffin, wrapped this in imperial purple, and carried it to the city named after the emperor; [and there, in the most eminent] hall [of the palace,] they placed it on a lofty pedestal. Lighting lamps all around on golden stands, they presented to the beholders a marvelous spectacle, such as had never been seen on earth under the rays of the sun since the world was first established. 2 For inside the palace itself, in the very center of the imperial residence, the emperor's body lay on a lofty golden coffin, honored with imperial ornaments, purple and diadem, and very many men stood around it keeping sleepless watch day and night.

Notes and citation

Summary: The body lay in state in the palace at Constantinople in a golden coffin.

  • Words appear to be lost in the digital text; the bracketed words give the sense.

Notes on the original text

  • Digital text corrected (OCR letter error): χρυςῇ → χρυσῇ; λάρωακι → λάρνακι; χρυςῶν → χρυσῶν; χρυςῆς → χρυσῆς.

Cite (SBL): Eusebius, Vit. Const. 4.66.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-66-1/#p-4-66-1).

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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.

Life 4, chapter 67

4.67.1Heikel

Οἱ δέ γε τοῦ παντὸς στρατοῦ καθηγεμόνες κόμητές τε καὶ πᾶν τὸ τῶν ἀρχόντων τάγμα, οἷς τὸν βασιλέα νόμος καὶ πρότερον ἦν προσκυνεῖν, μηδὲν τοῦ συνήθους ὑπαλλαξάμενοι τρόπου τοῖς δέουσι καιροῖς εἴσω παριόντες τὸν ἐπὶ τῆς λάρνακος βασιλέα οἷά περ ζῶντα καὶ μετὰ θάνατον γονυκλινεῖς ἠσπάζοντο. μετὰ δὲ τοὺς πρώτους ταῦτα ἔπραττον παριόντες οἵ τʼ ἐξ αὐτῆς συγκλήτου βουλῆς, οἵ τʼ ἐπʼ ἀξίας πάντες, μεθʼ οὕς ὄχλοι παντοίων δήμων γυναιξὶν ἅμα καὶ παισὶν ἐπὶ τὴν θέαν παρῇεσαν.

Hoi de ge tou pantos stratou kathēgemones komētes te kai pan to tōn archontōn tagma, hois ton basilea nomos kai proteron ēn proskynein, mēden tou synēthous hypallaxamenoi tropou tois deousi kairois eisō pariontes ton epi tēs larnakos basilea hoia per zōnta kai meta thanaton gonyklineis ēspazonto. meta de tous prōtous tauta epratton pariontes hoi tʼ ex autēs synklētou boulēs, hoi tʼ epʼ axias pantes, methʼ hous ochloi pantoiōn dēmōn gynaixin hama kai paisin epi tēn thean parę̄esan.

The commanders of the whole army, the counts, and the whole order of magistrates, whose custom it had been to do obeisance to the emperor, changed nothing of their usual practice, but entering at the appointed times they greeted the emperor on his coffin on bended knee, as if he were alive even after death. After the chief men, members of the senate itself and all persons of rank came in and did the same, and after them crowds of every kind of people, with women and children, came to see.

Notes and citation

Summary: Officials, senators, and crowds paid homage to the dead emperor as if he were alive.

Notes on the original text

  • Digital text corrected (Latin letter in place of Greek; OCR letter error): Oἱ δέ γε → Οἱ δέ γε; τοῦς δέουσι → τοῖς δέουσι; λάρωακος → λάρνακος; παιςὶν → παισὶν.

Cite (SBL): Eusebius, Vit. Const. 4.67.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-66-1/#p-4-67-1).

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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.

4.67.2Heikel

συνετελεῖτο δὲ ταῦτα οὕτω χρόνῳ μακρῷ, τῶν στρατιωτικῶν οὕτω μένειν τὸ σκῆνος καὶ φυλάττε- σθαι βουλευσαμένων, ἔστʼ ἄν οἱ αὐτοῦ παῖδες ἀφικόμενοι τῇ διʼ ἑαυτῶν κομιδῇ τὸν πατέρα τιμήσειαν. 3ἐβασίλευε δὲ μετὰ θάνατον μόνος θνητῶν ὁ μακάριος, ἐπράττετό τε τὰ συνήθη ὡσανεὶ καὶ ζῶντος αὐτοῦ, τοῦτο μονωτάτῳ αὐτῷ ἀπʼ αἰῶνος τοῦ θεοῦ δεδωρη- μένου. μόνος γοῦν ὡς οὐδʼ ἄλλος αὐτοκρατόρων τὸν παμβασιλέα θεὸν καὶ τὸν Χριστὸν αὐτοῦ παντοίαις τιμήσας πράξεσιν εἰκότως τούτων ἔλαχε μόνος, καὶ τὸ θνητὸν αὐτοῦ βασιλεύειν ἐν ἀνθρώποις ὁ ἐπὶ πάντων ἠξίου θεός, ὧδʼ ἐπιδεικνὺς τὴν ἀγήρω καὶ ἀτελεύτητον τῆς ψυχῆς βασιλείαν τοῖς μὴ τὸν νοῦν λελιθωμένοις. ἀλλὰ ταῦτα μὲν ὧδέ πη συνετελεῖτο,

syneteleito de tauta houtō chronǭ makrǭ, tōn stratiōtikōn houtō menein to skēnos kai phylatte- sthai bouleusamenōn, estʼ an hoi autou paides aphikomenoi tę̄ diʼ heautōn komidę̄ ton patera timēseian. 3ebasileue de meta thanaton monos thnētōn ho makarios, epratteto te ta synēthē hōsanei kai zōntos autou, touto monōtatǭ autǭ apʼ aiōnos tou theou dedōrē- menou. monos goun hōs oudʼ allos autokratorōn ton pambasilea theon kai ton Christon autou pantoiais timēsas praxesin eikotōs toutōn elache monos, kai to thnēton autou basileuein en anthrōpois ho epi pantōn ēxiou theos, hōdʼ epideiknys tēn agērō kai ateleutēton tēs psychēs basileian tois mē ton noun lelithōmenois. alla tauta men hōde pē syneteleito,

These things went on in this way for a long time, the soldiers having decided that the body should remain and be guarded thus until his sons should arrive and honor their father by conducting the funeral themselves. 3 The blessed man alone of mortals reigned even after death, and the customary business was carried on as though he were alive, God having granted this to him alone since time began. Alone, as no other emperor, he had honored God, the King of all, and his Christ by every kind of deed; so he alone fittingly obtained these things, and the God over all deemed even his mortal part worthy to reign among men, thus showing the ageless and endless kingdom of his soul to those whose minds are not turned to stone. But these things were done in this way,

Notes and citation

Summary: Government went on in Constantine's name until his sons arrived, a sign of his soul's immortal reign.

Notes on the original text

  • Digital text corrected (OCR letter error; dropped letter (digitization slip)): βασιλεώειν → βασιλεύειν; ἐπιδεινὺς → ἐπιδεικνὺς.

Topics: Eschatology

Cite (SBL): Eusebius, Vit. Const. 4.67.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-66-1/#p-4-67-2).

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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 68

4.68.1Heikel

τῶν δὲ στρατιωτικῶν ταγμάτων ἐκκρίτους ἄνδρας, πίστει καὶ εὐνοίᾳ πάλαι βασιλεῖ γνωρίμους, οἱ ταξίαρχοι διεπέμποντο τὰ πεπραγμένα τοῖς καίσαρσιν ἔκδηλα καθι- στῶντες. καὶ οἵδε μὲν τάδʼ ἔπραττον,

tōn de stratiōtikōn tagmatōn ekkritous andras, pistei kai eunoią palai basilei gnōrimous, hoi taxiarchoi diepemponto ta pepragmena tois kaisarsin ekdēla kathi- stōntes. kai hoide men tadʼ epratton,

and the tribunes sent picked men from the military units, long known to the emperor for their faithfulness and loyalty, to make known to the Caesars what had happened. These men did so,

Notes and citation

Summary: Officers were sent to inform the Caesars.

Notes on the original text

  • Digital text corrected (OCR letter error): ταξάαρχοι → ταξίαρχοι.

Cite (SBL): Eusebius, Vit. Const. 4.68.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-66-1/#p-4-68-1).

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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.

4.68.2Heikel

ὥσπερ δὲ ἐξ ἐπιπνοίας κρείττονος τὰ πανταχοῦ πάντα στρατόπεδα τὸν βασιλέως πυθόμενα θάνατον μιᾶς ἐκράτει γνώμης, ὡσανεὶ ζῶντος αὐτοῖς τοῦ μεγάλου βασιλέως μηδένα γνωρίζειν ἕτερον ἢ μόνους τοὺς αὐτοῦ παῖδας Ῥωμαίων αὐτοκράτορας.

hōsper de ex epipnoias kreittonos ta pantachou panta stratopeda ton basileōs pythomena thanaton mias ekratei gnōmēs, hōsanei zōntos autois tou megalou basileōs mēdena gnōrizein heteron ē monous tous autou paidas Rhōmaiōn autokratoras.

and, as if by a higher inspiration, all the armies everywhere, on learning of the emperor's death, were possessed by one mind: as though the great emperor were still alive among them, they would recognize no one but his sons alone as emperors of the Romans.

Notes and citation

Summary: The armies resolved to recognize only Constantine's sons.

  • Eusebius passes over the killing of Constantine's half-brothers and several nephews by the soldiers in 337.

Cite (SBL): Eusebius, Vit. Const. 4.68.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-66-1/#p-4-68-2).

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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.

4.68.3Heikel

οὐκ εἰς μακρὸν δʼ ἠξίουν μὴ καίσαρας ἐντεῦθεν δʼ ἤδη τοὺς ἅπαντας χρηματίζειν αὐγοιτʼ ἂν σύμβολον. οἱ μὲν οὖν ταῦτʼ ἔπραττον, τὰς οἰκείας ψήφους τε καὶ φωνὰς διὰ γραφῆς ἀλλήλοις διαγγέλλοντες, ὑπὸ μίαν τε καιροῦ ῥοπὴν τοῖς ἁπανταχοῦ πᾶσιν ἐγνωρίζετο ἡ τῶν στρατοπέδων συμφωνία.

ouk eis makron dʼ ēxioun mē kaisaras enteuthen dʼ ēdē tous hapantas chrēmatizein augoitʼ an symbolon. hoi men oun tautʼ epratton, tas oikeias psēphous te kai phōnas dia graphēs allēlois diangellontes, hypo mian te kairou rhopēn tois hapantachou pasin egnōrizeto hē tōn stratopedōn symphōnia.

Not long afterwards they resolved that they should be styled no longer Caesars but all of them henceforth Augusti, [which would be the] symbol [of supreme power]. They did this, announcing their votes and declarations to one another by letter, and in a single moment the agreement of the armies became known to all everywhere.

Notes and citation

Summary: The armies agreed that the three sons should be Augusti.

  • The sons were proclaimed Augusti on 9 September 337. Words are lost in the digital text; the bracketed words give the sense.

Cite (SBL): Eusebius, Vit. Const. 4.68.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-66-1/#p-4-68-3).

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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 69

4.69.1Heikel

Οἱ δὲ τὴν βασιλίδα πόλιν οἰκοῦντες αὐτῇ συγκλήτῳ καὶ δήμῳ Ῥωμαίων, ὡς τὴν βασιλέως ἐπέγνωσαν τελευτήν, δεινὴν καὶ πάσης συμφορᾶς ἐπέκεινα τὴν ἀκοὴν θέμενοι πένθος ἄσχετον ἐποιοῦντο. λουτρὰ δὴ ἀπεκλείετο καὶ ἀγοραὶ πάνδημοί τε θέαι καὶ πάνθʼ ὅσα ἐπὶ ῥᾳστώνῃ βίου τοῖς εὐθυμουμένοις πράττειν ἔθος ἦν. κατηφεῖς δʼ οἱ πάλαι τρυφηλοὶ τὰς προόδους ἐποιοῦντο, ὁμοῦ θʼ οἱ πάντες τὸν μακάριον ἀνευφήμουν, τὸν θεοφιλῆ, τὸν ὡς ἀληθῶς τῆς βασιλείας ἐπάξιον.

Hoi de tēn basilida polin oikountes autę̄ synklētǭ kai dēmǭ Rhōmaiōn, hōs tēn basileōs epegnōsan teleutēn, deinēn kai pasēs symphoras epekeina tēn akoēn themenoi penthos ascheton epoiounto. loutra dē apekleieto kai agorai pandēmoi te theai kai panthʼ hosa epi rhąstōnę̄ biou tois euthymoumenois prattein ethos ēn. katēpheis dʼ hoi palai tryphēloi tas proodous epoiounto, homou thʼ hoi pantes ton makarion aneuphēmoun, ton theophilē, ton hōs alēthōs tēs basileias epaxion.

Those who lived in the imperial city, the senate itself and the people of Rome, when they learned of the emperor's death, took the news as terrible and beyond every calamity, and gave way to unrestrained mourning. Baths were closed, and markets, public spectacles, and everything that people in good spirits usually do for the enjoyment of life. Those who had formerly lived in luxury went about dejected, and all together praised the blessed one, the God-beloved, the one truly worthy of empire.

Notes and citation

Summary: Rome mourned, closing baths, markets, and shows.

Notes on the original text

  • Digital text corrected (dropped letter (digitization slip); missing accent (digitization slip); wrong breathing (digitization slip)): μακαριον → μακάριον; τὸν ὠς ἀληθῶς → τὸν ὡς ἀληθῶς; βασιλείς → βασιλείας.

Cite (SBL): Eusebius, Vit. Const. 4.69.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-66-1/#p-4-69-1).

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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.

4.69.2Heikel

καὶ οὐ ταῦτα βοαῖς ἐφώνουν μόνον, εἰς ἔργα δὲ χωροῦντες εἰκόνος ἀναθήμασιν οἷά περ ζῶντα καὶ τεθνηκότα αὐτὸν ἐτίμων, οὐρανοῦ μὲν σχῆμα διατυπώσαντες ἐν χρωμάτων γραφῇ, ὑπὲρ ἁψίδων δʼ οὐρανίων ἐν αἰθερίῳ διατριβῇ διαναπαυόμενον αὐτὸν τῇ γραφῇ παραδιδόντες. τοὺς δʼ αὐτοῦ παῖδας καὶ οὗτοι μόνους καὶ οὐδʼ ἄλλους αὐτοκράτορας καὶ σεβαστοὺς ἀνεκάλουν, βοαῖς τʼ ἐχρῶντο ἱκετηρίαις τὸ σκῆνος τοῦ σφῶν βασιλέως παρʼ αὐτοῖς κομίζεσθαι καὶ τῇ βασιλίδι πόλει κατατίθεσθαι ποτνιώμενοι.

kai ou tauta boais ephōnoun monon, eis erga de chōrountes eikonos anathēmasin hoia per zōnta kai tethnēkota auton etimōn, ouranou men schēma diatypōsantes en chrōmatōn graphę̄, hyper hapsidōn dʼ ouraniōn en aitheriǭ diatribę̄ dianapauomenon auton tę̄ graphę̄ paradidontes. tous dʼ autou paidas kai houtoi monous kai oudʼ allous autokratoras kai sebastous anekaloun, boais tʼ echrōnto hiketēriais to skēnos tou sphōn basileōs parʼ autois komizesthai kai tę̄ basilidi polei katatithesthai potniōmenoi.

Nor did they only cry these things aloud; they proceeded to deeds, honoring him with dedications of his image, as though he were alive even when dead. Depicting in a painting the form of heaven, they portrayed him resting in an ethereal dwelling above the vaults of heaven. They too acclaimed his sons alone and no others as emperors and Augusti, and with suppliant cries begged that the body of their emperor be brought to them and laid to rest in the imperial city.

Notes and citation

Summary: Rome honored him with images of his ascent to heaven and asked for his body.

  • Consecration coins of 337 likewise show Constantine rising to heaven.

Notes on the original text

  • Digital text corrected (dropped letter (digitization slip)): τεθηκότα → τεθνηκότα.

Cite (SBL): Eusebius, Vit. Const. 4.69.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-66-1/#p-4-69-2).

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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 70

4.70.1Heikel

Ἀλλὰ καὶ οἵδε ταύτῃ τὸν παρὰ θεῷ τιμώμενον ἐκόσμουν. ὁ δὲ τῶν παίδων δεύτερος τὸ τοῦ πατρὸς σκῆνος ἐπιστὰς τῇ πόλει προσεκόμιζεν, αὐτὸς ἐξάρχων τῆς ἐκκομιδῆς. ἡγεῖτο δὲ κατὰ στῖφος τὰ στρατιωτικὰ τάγματα, εἵπετό τε πληθὺς μυρίανδρος, λογχοφόροι τε καὶ ὁπλῖται τὸ βασιλέως περιεῖπον σῶμα.

Alla kai hoide tautę̄ ton para theǭ timōmenon ekosmoun. ho de tōn paidōn deuteros to tou patros skēnos epistas tę̄ polei prosekomizen, autos exarchōn tēs ekkomidēs. hēgeito de kata stiphos ta stratiōtika tagmata, heipeto te plēthys myriandros, lonchophoroi te kai hoplitai to basileōs perieipon sōma.

So they too honored in this way the one who was honored by God. But the second of his sons, arriving at the city, brought his father's body, himself leading the funeral procession. The military units went before in ranks, a multitude of tens of thousands followed, and spearmen and soldiers attended the emperor's body.

Notes and citation

Summary: Constantius II came and led the funeral procession.

  • The second son is Constantius II.

Notes on the original text

  • Digital text corrected (dropped letter (digitization slip)): προσεκόμιεν → προσεκόμιζεν.

Cite (SBL): Eusebius, Vit. Const. 4.70.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-66-1/#p-4-70-1).

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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.

4.70.2Heikel

ὡς δὲ ἐπὶ τὸν τῶν ἀποστόλων τοῦ σωτῆρος νεὼν παρῆσαν, ἐνταυθοῖ τὴν λάρνακα διανέπαυον. καὶ βασιλεὺς μὲν νέος Κωνστάντιος ὧδέ πη κοσμῶν τὸν πατέρα τῇ τε παρουσίᾳ καὶ τοῖς εἰς αὐτὸν καθήκουσι τὰ τῆς πρεπούσης ὁσίας ἀπεπλήρου.

hōs de epi ton tōn apostolōn tou sōtēros neōn parēsan, entauthoi tēn larnaka dianepauon. kai basileus men neos Kōnstantios hōde pē kosmōn ton patera tę̄ te parousią kai tois eis auton kathēkousi ta tēs prepousēs hosias apeplērou.

When they reached the temple of the Savior's apostles, they laid the coffin to rest there. And the new emperor Constantius, honoring his father in this way with his presence and with the rites due to him, fulfilled the duties of fitting piety.

Notes and citation

Summary: Constantine's coffin was laid in the church of the Holy Apostles.

Notes on the original text

  • Digital text corrected (OCR letter error; wrong breathing (digitization slip)): παρουςίᾳ → παρουσίᾳ; ὁσἱας → ὁσίας.

Cite (SBL): Eusebius, Vit. Const. 4.70.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-66-1/#p-4-70-2).

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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 71

4.71.1Heikel

Ἐπεὶ δʼ ὑπεχώρει σὺν τοῖς στρατιωτικοῖς τάγμασι, μέσοι δὴ παρῄεσαν οἱ τοῦ θεοῦ λειτουργοὶ σὺν αὐτοῖς πλήθεσι πανδήμῳ τε θεοσεβείας λαῷ τά τε τῆς ἐνθέου λατρείας διʼ εὐχῶν ἀπεπλήρουν. ἔνθα δὴ ὁ μὲν μακάριος ἄνω κείμενος ἐφʼ ὑψηλῆς κρηπῖδος ἐδοξάζετο, λεὼς δὲ παμπληθὴς σὺν τοῖς τῷ θεῷ ἱερωμένοις οὐ δακρύων ἐκτὸς σὺν κλαυθμῷ δὲ πλείονι τὰς εὐχὰς ὑπὲρ τὴς βασιλέως ψυχῆς ἀπεδίδοσαν τῷ θεῷ, τὰ καταθύμια τῷ θεοφιλεῖ πληροῦντες,

Epei dʼ hypechōrei syn tois stratiōtikois tagmasi, mesoi dē parę̄esan hoi tou theou leitourgoi syn autois plēthesi pandēmǭ te theosebeias laǭ ta te tēs entheou latreias diʼ euchōn apeplēroun. entha dē ho men makarios anō keimenos ephʼ hypsēlēs krēpidos edoxazeto, leōs de pamplēthēs syn tois tǭ theǭ hierōmenois ou dakryōn ektos syn klauthmǭ de pleioni tas euchas hyper tēs basileōs psychēs apedidosan tǭ theǭ, ta katathymia tǭ theophilei plērountes,

When he had withdrawn with the military units, the ministers of God came forward into the midst with the multitudes and the whole people of the faithful, and performed the rites of divine worship with prayers. There the blessed man, lying above on a lofty base, was glorified, and the vast people, together with those consecrated to God, not without tears but with much weeping, offered prayers to God for the emperor's soul, fulfilling the wishes of the God-beloved man.

Notes and citation

Summary: The clergy and people held a Christian funeral and prayed for Constantine's soul.

Notes on the original text

  • Digital text corrected (OCR letter error; stray letter (digitization slip)): καλαυθμῷ → κλαυθμῷ; πλείονε → πλείονι.

Topics: Prayer

Cite (SBL): Eusebius, Vit. Const. 4.71.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-66-1/#p-4-71-1).

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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.

4.71.2Heikel

κἀν τούτῳ τοῦ θεοῦ πρὸς τὸν αὐτοῦ θεράποντα εὐμένειαν ἐνδειξαμένου, ὅτι δὴ καὶ μετὰ τέλος αὐτοῦ τοῖς ἀγαπητοῖς καὶ γνησίοις υἱοῖς διαδόχοις τὴν βασιλείαν ἐδωρεῖτο, καὶ τοῦ σπουδασθέντος αὐτῷ τόπου σὺν τῇ τῶν ἀποστόλων κατηξιοῦτο μνήμῃ, ὡς ὁρᾶν ἔστι εἰσέτι καὶ νῦν τὸ μὲν τῆς τρισμακαρίας ψυχῆς σκῆνος τῷ τῶν ἀποστόλων προσρήματι συνδοξαζόμενον καὶ τῷ λαῷ τοῦ θεοῦ συναγελαζόμενον, θεσμῶν τε θείων καὶ μυστικῆς λειτουργίας ἀξιούμενον καὶ κοινωνίας ὁσίων ἀπολαῦον εὐχῶν· αὐτὸς δὲ τῆς βασιλείας καὶ μετὰ θάνατον ἐπειλημμένος, ὥσπερ οὖν ἐξ ἀναβιώσεως τὴν σύμπασαν ἀρχὴν διοικῶν, Νικητὴς Μέγιστος Σεβαστὸς αὐτῷ προσρήματι τῆς Ῥωμαίων ἡγεμονίας κρατεῖ,

kan toutǭ tou theou pros ton autou theraponta eumeneian endeixamenou, hoti dē kai meta telos autou tois agapētois kai gnēsiois huiois diadochois tēn basileian edōreito, kai tou spoudasthentos autǭ topou syn tę̄ tōn apostolōn katēxiouto mnēmę̄, hōs horan esti eiseti kai nyn to men tēs trismakarias psychēs skēnos tǭ tōn apostolōn prosrēmati syndoxazomenon kai tǭ laǭ tou theou synagelazomenon, thesmōn te theiōn kai mystikēs leitourgias axioumenon kai koinōnias hosiōn apolauon euchōn; autos de tēs basileias kai meta thanaton epeilēmmenos, hōsper oun ex anabiōseōs tēn sympasan archēn dioikōn, Nikētēs Megistos Sebastos autǭ prosrēmati tēs Rhōmaiōn hēgemonias kratei,

In this too God showed his favor toward his servant: even after his death he gave the empire to his beloved and true sons as his successors, and Constantine was granted the place he had so desired, together with the memorial of the apostles. So one may see even now the tabernacle of his thrice-blessed soul glorified along with the name of the apostles and numbered with the people of God, deemed worthy of the divine rites and the mystic liturgy, and enjoying a share in holy prayers; while he himself, holding the empire even after death, governing the whole realm as if returned to life, rules the Roman government under his very own title, Victor Maximus Augustus,

Notes and citation

Summary: Buried among the apostles and remembered in the liturgy, Constantine still seemed to reign.

  • The sentence continues in 4.72.1.

Notes on the original text

  • Digital text corrected (OCR letter error; wrong diacritic (digitization slip)): γνηςίοις → γνησίοις; λαᾷ → λαῷ.

Topics: Prayer

Cite (SBL): Eusebius, Vit. Const. 4.71.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-66-1/#p-4-71-2).

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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 72

4.72.1Heikel

οὐ κατὰ τὸν Αἰγύπτιον ὄρνιν, ὅν δή φασι μονογενῆ ὅντα τὴν φύσιν θνήσκειν μὲν ἐπʼ ἀρωμάτων αὐτὸν αὐτῷ τὴν τελευτὴν θυηπολοῦντα, ἀναβιώσκειν δʼ ἐξ αὐτῆς σποδιᾶς καὶ ἀναπτάντα τοιοῦτον οἷος καὶ πρότερον ἦν φῦναι, κατὰ δὲ τὸν αὐτοῦ σωτῆρα, ὅς τῷ τοῦ πυροῦ σπόρῳ παραπλησίως ἀνθʼ ἑνὸς πολυπλασιαζόμενος σὺν εὐλογίᾳ θεοῦ παρεῖχε τὸν στάχυν καὶ τὴν σύμπασαν οἱκουμένην τῶν αὐτοῦ κατεπίμπλα καρπῶν. τούτῳ οὖν ἐμφερῶς ὁ τρισμακάριος πολυπλάσιος διὰ τῆς τῶν παίδων διαδοχῆς ἀνθʼ ἑνὸς ἐγίγνετο, ὡς καὶ εἰκόνων ἀναστάσεσι παρὰ πᾶσιν ἔθνεσιν ἅμα τοῖς αὐτοῦ τιμᾶσθαι παισίν, οἰκεῖον τε τοῦνομα κωνσταντίνου καὶ μετὰ τὴν τοῦ βίου παραλαμβάνεσθαι τελευτήν.

ou kata ton Aigyption ornin, hon dē phasi monogenē honta tēn physin thnēskein men epʼ arōmatōn auton autǭ tēn teleutēn thyēpolounta, anabiōskein dʼ ex autēs spodias kai anaptanta toiouton hoios kai proteron ēn phynai, kata de ton autou sōtēra, hos tǭ tou pyrou sporǭ paraplēsiōs anthʼ henos polyplasiazomenos syn eulogią theou pareiche ton stachyn kai tēn sympasan hoikoumenēn tōn autou katepimpla karpōn. toutǭ oun empherōs ho trismakarios polyplasios dia tēs tōn paidōn diadochēs anthʼ henos egigneto, hōs kai eikonōn anastasesi para pasin ethnesin hama tois autou timasthai paisin, oikeion te tounoma kōnstantinou kai meta tēn tou biou paralambanesthai teleutēn.

not like the Egyptian bird, which, they say, being unique in its kind, dies on spices, making itself a sacrifice for its own end, and comes to life again from its own ashes and flies up grown once more into what it was before; but like his own Savior, who, like a grain of wheat, was multiplied from one and with God's blessing produced the ear and filled the whole world with his fruits. In the same way the thrice-blessed man became many instead of one through the succession of his sons, so that he is honored with the setting up of images among all nations together with his sons, and his own name of Constantine is still used even after the end of his life.

John 12:24 (allusion, high confidence)

Notes and citation

Summary: Unlike the phoenix, Constantine lives on, like the grain of wheat, in his sons.

  • The “Egyptian bird” is the phoenix of legend. The grain of wheat: John 12:24.

Notes on the original text

  • Digital text corrected (OCR letter error): παραπληςίως → παραπλησίως; παιςίν → παισίν.

Cite (SBL): Eusebius, Vit. Const. 4.72.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-66-1/#p-4-72-1).

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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 73

4.73.1Heikel

Ἤδη δὲ καὶ νομίσμασιν ἐνεχαράττοντο τύποι, πρόσθεν μὲν ἐκτυποῦντες τὸν μακάριον ἐγκεκαλυμμένου τὴν κεφαλὴν σχήμα- τι, θατέρου δὲ μέρους ἐφʼ ἅρματι τεθρίππῳ ἡνιόχου τρόπον, ὑπὸ δεξιᾶς ἄνωθεν ἐκτεινομένης αὐτῷ χειρὸς ἀναλαμβανόμενον.

Ēdē de kai nomismasin enecharattonto typoi, prosthen men ektypountes ton makarion enkekalymmenou tēn kephalēn schēma- ti, thaterou de merous ephʼ harmati tethrippǭ hēniochou tropon, hypo dexias anōthen ekteinomenēs autǭ cheiros analambanomenon.

Types were also struck on coins, showing on the front the blessed one with his head veiled, and on the other side as a charioteer in a four-horse chariot, being taken up by a right hand stretched down to him from above.

Notes and citation

Summary: Coins showed Constantine veiled and being taken up to heaven in a chariot.

  • These are the consecration coins issued after his death in 337.

Cite (SBL): Eusebius, Vit. Const. 4.73.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-66-1/#p-4-73-1).

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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 74

4.74.1Heikel

Ταῦθʼ ἡμῖν αὐτοῖς δείξας ὀφθαλμοῖς ἐπὶ μόνῳ τῶν πώποτε Χριστιανῷ διαφανῶς ἀποδειχθέντι Κωνσταντίνῳ ὁ ἐπὶ πάντων θεός, ὁπόσον ἦν ἄρα αὐτῷ τὸ διάφορον παρεστήσατο τῶν αὐτὸν τε καὶ τὸν χριστὸν αὐτοῦ σέβειν ἡξιωμένων τῶν τε τὴν ἐναντίαν ἑλομένων, οἵ τὴν ἐκκληςίαν αὐτοῦ πολεμεῖν ὡρμηκότες αὐτὸν αὐτοῖς ἐχθρὸν καὶ πολέμιον κατεστήσαντο, τῇς ἐφʼ ἑκάστῳ τοῦ βιου καταστροφῆς ἐναργῆ τὸν ἔλεγχον τῆς αὐτῶν θεοεχθρίας ἐνδειξαμένης, ὥσπερ οὖν θεοφιλίας τὰ ἐχέγγυα τὸ Κωνσταντίνου τοῖς πᾶσι φανερὸν κατέστησε τέλος, μόνου μὲν Ῥωμαίων βασιλέως τὸν παμβασιλέα θεὸν τοῦ Χριστοῦ κηρύξαντος λόγον, μόνου πᾶσι πεπαρρησιασμένως τὸν τοῦ Χριστοῦ κηρύξαντος λόγον, μόνου τʼ εἰπεῖν ἐκκληςίαν αὐτοῦ ὡς οὐδʼ ἔτερος τῶν ἐξ αἰῶνος δοξάσαντος, μόνου τε πᾶσαν πολύθεον πλάνην καθελόντος, πάντα τε τρόπον εἰδωλολατρείας ἀπαλλάξαντος, καὶ δὴ καὶ μόνου τοιούτων ἠξιωμένου ἐν αὐτῇ τε ζωῇ καὶ μετὰ θάνατον, οἵων οὐκ ἄν τις τυχόντα οἷός τʼ ἂν γένοιτο ἐξειπεῖν τινα οὔτε παρʼ Ἑλλησιν οὔτε παρὰ βαρβάροις οὐδέ γε παρʼ αὐτοῖς τοῖς ἀνωτάτω Ῥωμαίοις, ὡς οὐδενὸς τοιούτου τινὸς εἰς ἡμᾶς ἐκ τοῦ παντὸς αἰῶνος μνημονευομένου.

Tauthʼ hēmin autois deixas ophthalmois epi monǭ tōn pōpote Christianǭ diaphanōs apodeichthenti Kōnstantinǭ ho epi pantōn theos, hoposon ēn ara autǭ to diaphoron parestēsato tōn auton te kai ton christon autou sebein hēxiōmenōn tōn te tēn enantian helomenōn, hoi tēn ekklēsian autou polemein hōrmēkotes auton autois echthron kai polemion katestēsanto, tę̄s ephʼ hekastǭ tou biou katastrophēs enargē ton elenchon tēs autōn theoechthrias endeixamenēs, hōsper oun theophilias ta echengya to Kōnstantinou tois pasi phaneron katestēse telos, monou men Rhōmaiōn basileōs ton pambasilea theon tou Christou kēryxantos logon, monou pasi peparrēsiasmenōs ton tou Christou kēryxantos logon, monou tʼ eipein ekklēsian autou hōs oudʼ eteros tōn ex aiōnos doxasantos, monou te pasan polytheon planēn kathelontos, panta te tropon eidōlolatreias apallaxantos, kai dē kai monou toioutōn ēxiōmenou en autę̄ te zōę̄ kai meta thanaton, hoiōn ouk an tis tychonta hoios tʼ an genoito exeipein tina oute parʼ Hellēsin oute para barbarois oude ge parʼ autois tois anōtatō Rhōmaiois, hōs oudenos toioutou tinos eis hēmas ek tou pantos aiōnos mnēmoneuomenou.

Having shown these things to our own eyes in Constantine, who alone of all rulers ever was plainly shown to be a Christian, God over all made evident how great a difference there was between those who chose to worship him and his Christ and those who chose the opposite. The latter, having set out to make war on his church, made him their enemy and foe, and the overthrow of each one's life gave clear proof of their hatred of God, just as Constantine's end made plain to all the pledges of God's love. [75] He alone of the emperors of the Romans [honored] God the King of all [with surpassing godliness]; he alone proclaimed the word of Christ boldly to all; he alone glorified his church as no other ruler from the beginning of time; he alone destroyed all polytheistic error and removed every form of idolatry; and indeed he alone was deemed worthy, both in life itself and after death, of such honors as no one could say had been obtained by anyone, either among Greeks or barbarians, or even among the Romans of the highest antiquity, since nothing like it has been recorded to us from all the ages.

Notes and citation

Summary: Eusebius concludes that God showed in Constantine, the first Christian emperor, the difference between those who honor him and the persecutors.

  • The digital text runs NPNF's chapter 75 into this section (its numeral “LXXV.” is removed) and repeats a phrase there; the bracketed words give the probable sense of the lost wording.

Notes on the original text

  • Digital text corrected (OCR letter error; leaked chapter numeral; stray letter (digitization slip); wrong accent (digitization slip)): Κωνσταντίανῳ → Κωνσταντίνῳ; θεοεχθριάς → θεοεχθρίας; ἐνδειξαμένηνς → ἐνδειξαμένης; ὥσπερ οὖς → ὥσπερ οὖν; LXXV. μόνου → μόνου; αἰπωνος → αἰῶνος.

Topics: Persecution

Cite (SBL): Eusebius, Vit. Const. 4.74.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-66-1/#p-4-74-1).

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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.