Life of Constantine 3.18.1–3.50.1
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 18
3.18.1Heikel
, Ἔνθα καὶ περὶ τῆς τοῦ πάσχα ἁγιωτάτης ἡμέρας γενομένης ζητήσεως, ἔδοξε κοινῇ γνώμῃ καλῶς ἔχειν ἐπὶ μιᾶς ἡμέρας πάντας τοὺς ἁπανταχοῦ ἐπιτελεῖν. τί γὰρ ἡμῖν κάλλιον, τί δὲ σεμνότερον ὑπάρξαι δυνήσεται τοῦ τὴν ἑορτὴν ταύτην, παρʼ ἦς τὴν τῆς ἀθανασίας εἰλήφαμεν ἐλπίδα, μιᾷ τάξει καὶ φανερῷ λόγῳ παρὰ πᾶσιν ἀδιαπτώτως φυλάττεσθαι;
, Entha kai peri tēs tou pascha hagiōtatēs hēmeras genomenēs zētēseōs, edoxe koinę̄ gnōmę̄ kalōs echein epi mias hēmeras pantas tous hapantachou epitelein. ti gar hēmin kallion, ti de semnoteron hyparxai dynēsetai tou tēn heortēn tautēn, parʼ ēs tēn tēs athanasias eilēphamen elpida, mią taxei kai phanerǭ logǭ para pasin adiaptōtōs phylattesthai?
“There, when a question also arose about the most holy day of Easter, it was resolved by common consent that it was right for all people everywhere to celebrate it on one day. For what could be finer or more solemn for us than that this feast, from which we have received the hope of immortality, should be kept by all without fail in one order and by a clear reckoning?
Notes and citation
Summary: The council decided that all should celebrate Easter on the same day.
- Here and below “Easter” and “Pascha” render the same Greek word, πάσχα.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip); stray letter (digitization slip)): πάχα → πάσχα; ἐπιτελεπῖν → ἐπιτελεῖν.
Cite (SBL): Eusebius, Vit. Const. 3.18.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-18-1).
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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.
3.18.2Heikel
καὶ πρῶτον μὲν ἀνάξιον ἔδοξεν εἶναι τὴν ἁγιωτάτην ἐκείνην ἑορτὴν τῇ τῶν Ἰουδαίων ἑπομένους συνηθείᾳ πληροῦν, οἳ τὰς ἑαυτῶν χεῖρας ἀθεμίτῳ πλημμελήματι χράναντες εἰκότως τὰς ψυχὰς οἱ μιαροὶ τυφλώττουσιν. ἔξεστι γὰρ τοῦ ἐκείνων ἔθνους ἀποβληθέντος ἀληθεστέρᾳ τάξει, ἣν ἐκ πρώτης τοῦ πάθους ἡμέρας ἄχρι τοῦ παρόντος ἐφυλάξαμεν, καὶ ἐπὶ τοὺς μέλλοντας αἰῶνας τὴν τῆς ἐπιτηρήσεως ταύτης συμπλήρωσιν ἐκτείνεσθαι. μηδὲν ἔστω ἡμῖν κοινὸν μετὰ τοῦ ἐχθίστου τῶν Ἰουδαίων ὄχλου.
kai prōton men anaxion edoxen einai tēn hagiōtatēn ekeinēn heortēn tę̄ tōn Ioudaiōn hepomenous synētheią plēroun, hoi tas heautōn cheiras athemitǭ plēmmelēmati chranantes eikotōs tas psychas hoi miaroi typhlōttousin. exesti gar tou ekeinōn ethnous apoblēthentos alēthesterą taxei, hēn ek prōtēs tou pathous hēmeras achri tou parontos ephylaxamen, kai epi tous mellontas aiōnas tēn tēs epitērēseōs tautēs symplērōsin ekteinesthai. mēden estō hēmin koinon meta tou echthistou tōn Ioudaiōn ochlou.
And first, it seemed unworthy to keep that most holy feast following the custom of the Jews, who, having defiled their hands with a lawless crime, are, as polluted men, fittingly blind in their souls. For now that their nation has been cast off, it is possible, by a truer order, which we have kept from the first day of the passion until now, to extend the fulfillment of this observance to future ages as well. Let us have nothing in common with the most hostile crowd of the Jews.
Notes and citation
Summary: The letter rejects dating Easter by the Jewish calendar, in harshly anti-Jewish language.
- The letter's hostile language about the Jews is translated as written; it reflects the anti-Jewish polemic common in Christian writing of the period.
Notes on the original text
- Digital text corrected (stray letters (digitization slip)): πληροπῦν → πληροῦν.
Cite (SBL): Eusebius, Vit. Const. 3.18.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-18-2).
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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.
3.18.3Heikel
εἰλήφαμεν γὰρ παρὰ τοῦ σωτῆρος ἑτέραν ὁδόν, πρόκειται δρόμος τ ἱερωτάτῃ ἡμῶν θρησκείᾳ καὶ νόμιμος καὶ πρέπων. τούτου συμφώνως ἀντιλαμβανόμενοι τῃς αἰσχρᾶς ἐκείνης ἑαυτοὺς συνειδήσεως ἀποσπάσωμεν, ἀδελφοὶ τιμιώτατοι. ἔστι γὰρ ὡς ἀληθῶς ἀτοπώτατον ἐκείνους αὐχεῖν, ὡς ἄρα παρεκτὸς τῆς αὐτῶν διδασκαλίας ταῦτα φυλάττειν οὐκ ἦμεν ἱκανοί.
eilēphamen gar para tou sōtēros heteran hodon, prokeitai dromos t hierōtatę̄ hēmōn thrēskeią kai nomimos kai prepōn. toutou symphōnōs antilambanomenoi tę̄s aischras ekeinēs heautous syneidēseōs apospasōmen, adelphoi timiōtatoi. esti gar hōs alēthōs atopōtaton ekeinous auchein, hōs ara parektos tēs autōn didaskalias tauta phylattein ouk ēmen hikanoi.
For we have received from the Savior another way; a course lies open to our most holy religion that is both lawful and fitting. Taking hold of this with one accord, let us tear ourselves away, most honored brothers, from that shameful complicity. For it is truly most absurd for them to boast that without their teaching we would not be able to observe these things.
Notes and citation
Summary: Christians have their own way and need not depend on Jewish teaching for the date.
Cite (SBL): Eusebius, Vit. Const. 3.18.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-18-3).
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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.
3.18.4Heikel
τί δὲ φρονεῖν ὀρθὸν ἐκεῖνοι δυνήσονται, οἳ μετὰ τὴν κυριοκτονίαν τε καὶ πατροκτονίαν ἐκείνην ἐκστάντες τῶν φρενῶν ἄγονται οὐ λογισμῷ τινι ἀλλʼ ὁρμῇ ἀκατασχέτῳ, ὅπη δἂν αὐτοὺς ἡ ἔμφυτος αὐτῶν ἀγάγῃ μανία. ἐκεῖθεν τοίνυν κἀν τούτῳ τῷ μέρει τὴν ἀλήθειαν οὐχ ὁρῶσιν, ὡς δὴ κατὰ τὸ πλεῖστον αὐτοὺς πλανωμένους ἀντὶ τῆς προσηκούσης ἐπανορθώσεως ἐν τῷ αὐτῷ ἔτει δεύτερον τὸ πάσχα ἐπιτελεῖν. τίνος οὖν χάριν τούτοις ἑπόμεθα, οὓς δεινὴν πλάνην νοσεῖν ὡμολόγηται; δεύτερον γὰρ τὸ πάσχα ἐν ἑνὶ ἐνιαυτῷ οὐκ ἄν ποτε ποιεῖν ἀνεξόμεθα. ἀλλʼ εἰ καὶ ταῦτα μὴ προὔκειτο, τὴν ὑμετέραν ἀγχίνοιαν ἐχρῆν καὶ διὰ σπουδῆς καὶ διʼ εὐχῆς ἔχειν πάντοτε, ἐν μηδεμιᾷ ὁμοιότητι τὸ καθαρὸν τῆς ὑμετέρας ψυχῆς κοινωνεῖν δοκεῖν ἀνθρώπων ἔθεσι παγκάκων.
ti de phronein orthon ekeinoi dynēsontai, hoi meta tēn kyrioktonian te kai patroktonian ekeinēn ekstantes tōn phrenōn agontai ou logismǭ tini allʼ hormę̄ akataschetǭ, hopē dan autous hē emphytos autōn agagę̄ mania. ekeithen toinyn kan toutǭ tǭ merei tēn alētheian ouch horōsin, hōs dē kata to pleiston autous planōmenous anti tēs prosēkousēs epanorthōseōs en tǭ autǭ etei deuteron to pascha epitelein. tinos oun charin toutois hepometha, hous deinēn planēn nosein hōmologētai? deuteron gar to pascha en heni eniautǭ ouk an pote poiein anexometha. allʼ ei kai tauta mē proukeito, tēn hymeteran anchinoian echrēn kai dia spoudēs kai diʼ euchēs echein pantote, en mēdemią homoiotēti to katharon tēs hymeteras psychēs koinōnein dokein anthrōpōn ethesi pankakōn.
What right judgment can those have who, after that murder of the Lord and parricide, have lost their minds and are led not by any reason but by an uncontrollable impulse, wherever their innate madness leads them? Hence in this matter too they do not see the truth, so that, being for the most part in error, instead of making the proper correction they celebrate the Pascha a second time in the same year. Why then do we follow those who are admittedly sick with terrible error? For we would never tolerate celebrating the Pascha twice in one year. But even if this were not the case, your intelligence ought always to take care, with zeal and in prayer, that the purity of your souls should not seem to share in any likeness with the customs of utterly wicked men.
Notes and citation
Summary: Constantine accuses the Jews of error in their calendar, which could place Passover twice in one year.
- The complaint is that the Jewish calendar of the time could put Passover before the spring equinox, so that two Paschas might fall within one solar year. The accusations are translated as written.
Notes on the original text
- Digital text corrected (OCR letter error; dropped letter (digitization slip); repeated phrase): τὴν κυριοκτονίαν τε καὶ πατροκτονίαν ἐκεῖνοι δυνήσονται, οἳ μετὰ → ; λογιμῷ → λογισμῷ; δτʼ εὐχῆς → διʼ εὐχῆς.
Cite (SBL): Eusebius, Vit. Const. 3.18.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-18-4).
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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.
3.18.5Heikel
πρὸς τούτοις κἀκεῖνο πάρεστι συνορᾶν, ὡς ἐν τηλικούτῳ πράγματι καὶ τοιαύτης θρησκείας ἑορτῇ διαφωνίαν ὑπάρχειν ἐστὶν ἀθέμιτον. μίαν γὰρ ἡμῖν τὴν τῆς ἡμετέρας ἐλευθερίας ἡμέραν τουτέστιν τὴν τοῦ ἁγιωτάτου πάθους ὁ ἡμέτερος παρέδωκε σωτήρ, μίαν εἶναι τὴν καθολικὴν αὐτοῦ ἐκκλησίαν βεβούληται, ἧς εἰ καὶ τὰ μάλιστα εἰς πολλούς τε καὶ διαφόρους τόπους τὰ μέρη διῄρηται, ἀλλʼ ὅμως ἑνὶ πνεύματι τουτέστι τῷ θείῳ βουλήματι θάλπεται.
pros toutois kakeino paresti synoran, hōs en tēlikoutǭ pragmati kai toiautēs thrēskeias heortę̄ diaphōnian hyparchein estin athemiton. mian gar hēmin tēn tēs hēmeteras eleutherias hēmeran toutestin tēn tou hagiōtatou pathous ho hēmeteros paredōke sōtēr, mian einai tēn katholikēn autou ekklēsian beboulētai, hēs ei kai ta malista eis pollous te kai diaphorous topous ta merē dię̄rētai, allʼ homōs heni pneumati toutesti tǭ theiǭ boulēmati thalpetai.
Besides this, one can also see that in so great a matter, and in the feast of so great a religion, it is unlawful for there to be disagreement. For our Savior handed down to us one day of our freedom, that is, of his most holy passion, and he willed that his catholic church be one; and even though its members are divided among many and various places, yet it is cherished by one Spirit, that is, by the divine will.
Eph 4:4 (echo, low confidence)
Notes and citation
Summary: Christ gave one day of redemption and willed one church, so there must be no disagreement.
- One church and one Spirit recall Eph 4:4.
Notes on the original text
- Digital text corrected (OCR letter error; dropped letter (digitization slip)): ἁυιωτάτου → ἁγιωτάτου; βεβοληται → βεβούληται.
Cite (SBL): Eusebius, Vit. Const. 3.18.5 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-18-5).
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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.
3.18.6Heikel
λογισάσθω δʼ ἡ τῆς ὑμετέρας ὁσιότητος ἀγχίνοια, ὅπως ἐστὶ δεινόν τε καὶ ἀπρεπὲς κατὰ τὰς αὐτὰς ἡμέρας ἑτέρους μὲν ταῖς νηστείαις σχολάζειν, ἑτέρους δὲ συμπόσια συντελεῖν, καὶ μετὰ τοῦ πάσχα ἡμέρας ἄλλους μὲν ἐν ἑορταῖς καὶ ἀνέσεσιν ἐξετάζεσθαι, ἄλλους δὲ ταῖς ὡρισμέναις ἐκδεδόσθαι νηστείαις. διὰ τοῦτο γοῦν τῆς προσηκούσης ἐπανορθώσεως τυχεῖν καὶ πρὸς μίαν διατύπωσιν ἄγεσθαι τοῦτο ἡ θεία πρόνοια βούλεται, ὡς ἔγωγε ἅπαντας ἡγοῦμαι συνορᾶν.“
logisasthō dʼ hē tēs hymeteras hosiotētos anchinoia, hopōs esti deinon te kai aprepes kata tas autas hēmeras heterous men tais nēsteiais scholazein, heterous de symposia syntelein, kai meta tou pascha hēmeras allous men en heortais kai anesesin exetazesthai, allous de tais hōrismenais ekdedosthai nēsteiais. dia touto goun tēs prosēkousēs epanorthōseōs tychein kai pros mian diatypōsin agesthai touto hē theia pronoia bouletai, hōs egōge hapantas hēgoumai synoran.“
Let the intelligence of your Holiness consider how terrible and unseemly it is that on the same days some are devoting themselves to fasts while others are holding banquets, and that after the days of Pascha some are engaged in feasts and relaxation while others are given over to the appointed fasts. For this reason divine providence wills that this should receive fitting correction and be brought to one arrangement, as I think all see.”
Notes and citation
Summary: It is unseemly for some to fast while others feast; providence wills one observance.
Notes on the original text
- Digital text corrected (stray letter (digitization slip)): διατύπωνσιν → διατύπωσιν.
Topics: Fasting
Cite (SBL): Eusebius, Vit. Const. 3.18.6 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-18-6).
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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 3, chapter 19
3.19.1Heikel
„Ὅθεν ἐπειδὴ τοῦδʼ οὕτως ἐπανορθοῦσθαι προσῆκεν, ὡς μηδὲν μετὰ τοῦ τῶν πατροκτόνων τε καὶ κυριοκτόνων ἐκείνων ἔθνους εἶναι κοινόν, ἔστι δὲ τάξις εὐπρεπής, ἥν πᾶσαι αἱ τῶν δυτικῶν τε καὶ μεσημβρινῶν καὶ ἀρκτῴων τῆς οἰκουμένης μερῶν παραφυλάττουσιν ἐκκλησίαι καί τινες τῶν κατὰ τὴν ἑῴαν τόπων, οὗ ἕνεκεν ἐπὶ τοῦ παρόντος καλῶς ἔχειν ἅπαντες ἡγήσαντο, καὶ αὐτὸς δὲ τῇ ὑμετέρᾳ ἀγχινοίᾳ ἀρέσειν ὑπεσχόμην, ἵνʼ ὅπερ δἄν κατὰ τὴν Ῥωμαίων πόλιν Ἰταλίαν τε καὶ Ἀφρικὴν ἅπασαν, Αἴγυπτον, Σπανίας, Γαλλίας, Βρεττανίας, Λιβύας, ὅλην Ἑλλάδα, Ἀσιανὴν τε διοίκησιν καὶ Ποντικὴν καὶ Κιλικίαν μιᾷ καὶ συμφώνῳ φυλάττηται γνώμῃ, ἀσμένως τοῦτο καὶ ἡ ὑμετέρα προσδέξηται σύνεσιν, λογιζομένη ὡς οὐ μόνον πλείων ἐστὶν ὁ τῶν κατὰ τοὺς προειρημένους τόπους ἐκκλη- σιῶν ἀριθμός, ἀλλὰ καὶ ὡς τοῦτο μάλιστα κοινῇ πάντας ὁσιώτατόν ἐστι βούλεσθαι, ὅπερ καὶ ὁ ἀκριβὴς λόγος ἀπαιτεῖν δοκεῖ καὶ οὐδεμίαν μετὰ τῆς Ἰουδαίων ἐπιορκίας ἔχει κοινωνίαν·
„Hothen epeidē toudʼ houtōs epanorthousthai prosēken, hōs mēden meta tou tōn patroktonōn te kai kyrioktonōn ekeinōn ethnous einai koinon, esti de taxis euprepēs, hēn pasai hai tōn dytikōn te kai mesēmbrinōn kai arktǭōn tēs oikoumenēs merōn paraphylattousin ekklēsiai kai tines tōn kata tēn heǭan topōn, hou heneken epi tou parontos kalōs echein hapantes hēgēsanto, kai autos de tę̄ hymeterą anchinoią aresein hypeschomēn, hinʼ hoper dan kata tēn Rhōmaiōn polin Italian te kai Aphrikēn hapasan, Aigypton, Spanias, Gallias, Brettanias, Libyas, holēn Hellada, Asianēn te dioikēsin kai Pontikēn kai Kilikian mią kai symphōnǭ phylattētai gnōmę̄, asmenōs touto kai hē hymetera prosdexētai synesin, logizomenē hōs ou monon pleiōn estin ho tōn kata tous proeirēmenous topous ekklē- siōn arithmos, alla kai hōs touto malista koinę̄ pantas hosiōtaton esti boulesthai, hoper kai ho akribēs logos apaitein dokei kai oudemian meta tēs Ioudaiōn epiorkias echei koinōnian;
“Therefore, since it was right that this should be so corrected that there be nothing in common with that nation of parricides and murderers of the Lord, and since there is a seemly order which all the churches of the western, southern, and northern parts of the world observe, and some of those in the East, for this reason all judged it good for the present — and I myself promised that it would please your intelligence — that what is observed with one harmonious mind in the city of Rome, in Italy and all Africa, Egypt, the Spains, the Gauls, the Britains, the Libyas, all Greece, the dioceses of Asia and Pontus, and Cilicia, your understanding too should gladly accept. You should reckon not only that the number of churches in the places mentioned is greater, but also that it is most holy for all in common to want what exact reason seems to require and what has no fellowship with the perjury of the Jews.
Notes and citation
Summary: The eastern churches are to follow the date observed by Rome, the West, Egypt, and most of the world.
- The hostile language about the Jews is translated as written.
Notes on the original text
- Digital text corrected (Latin-style sigma error; OCR letter error; dropped letters (digitization slip)): ἐπανορθσθαι → ἐπανορθοῦσθαι; τινεσ → τινες; αὐδεμίαν → οὐδεμίαν.
Cite (SBL): Eusebius, Vit. Const. 3.19.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-19-1).
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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.
3.19.2Heikel
ἵνα δὴ τὸ κεφαλιωδέστατον συντόμως εἴπω, κοινῇ πάντων ἤρεσε κρίσει τὴν ἁγιωτδέστατον συντόμως εἴπω, μιᾷ καὶ τῇ αὐτῇ ἡμέρᾳ συντελεῖσθαι. οὐδὲ γὰρ πρέπει ἐν τοσαύτῃ γνώμῃ ταύτῃ, ἐν ᾗ οὐδεμία ἔσται ἀλλοτρίας πλάνης καὶ ἁμαρτήματος ἐπιμιξία.“
hina dē to kephaliōdestaton syntomōs eipō, koinę̄ pantōn ērese krisei tēn hagiōtdestaton syntomōs eipō, mią kai tę̄ autę̄ hēmerą synteleisthai. oude gar prepei en tosautę̄ gnōmę̄ tautę̄, en hę̄ oudemia estai allotrias planēs kai hamartēmatos epimixia.“
To put the chief point briefly: it pleased the common judgment of all that the most holy [feast of Pascha] be celebrated on one and the same day. For it is not fitting that [in so great a holiness there should be any difference; it is better to follow] this judgment, in which there will be no admixture of alien error and sin.”
Textual problem in this passage: see the notes.
Notes and citation
Summary: All agreed that Easter be kept on one day.
- The digital text is damaged here (a phrase is repeated and words are lost); the bracketed words give the sense.
Cite (SBL): Eusebius, Vit. Const. 3.19.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-19-2).
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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 3, chapter 20
3.20.1Heikel
„Τούτων οὖν οὕτως ἐχόντων, ἀσμένως δέχεσθε τὴν τοῦ θεοῦ χάριν καὶ θείαν ὡς ἀληθῶς ἐντολήν· πᾶν γὰρ ὅτι ἐν τοῖς ἁγίοις τῶν ἐπισκόπων συνεδρίοις πράττηται, τοῦτο πρὸς τὴν θείαν βούλησιν ἔχει τὴν ἀναφοράν.
„Toutōn oun houtōs echontōn, asmenōs dechesthe tēn tou theou charin kai theian hōs alēthōs entolēn; pan gar hoti en tois hagiois tōn episkopōn synedriois prattētai, touto pros tēn theian boulēsin echei tēn anaphoran.
“Since this is so, gladly receive the grace of God and this truly divine command; for whatever is done in the holy councils of the bishops has reference to the divine will.
Notes and citation
Summary: The council's decision should be received as God's command.
Notes on the original text
- Digital text corrected (OCR letter error): ἀλγθῶς → ἀληθῶς.
Cite (SBL): Eusebius, Vit. Const. 3.20.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-20-1).
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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.
3.20.2Heikel
διὸ πᾶσι τοῖς ἀγαπητοῖς ἡμῶν ἀδελφοῖς ἐμφανίσαντες τὰ προγεγραμμένα, ἤδη καὶ τὸν προειρημένον λόγον καὶ τὴν παρατήρησιν τῆς ἁγιωτάτης ἡμέρας ὑποδέχεσθαί τε καὶ διατάττειν ὀφείλετε, ἵνα ἐπειδὰν πρὸς τὴν πάλαι μοι ποθουμένην τῆς ὑμετέρας διαθέσεως ὄψιν ἀφίκωμαι, ἐν μιᾷ καὶ τῇ αὐτῇ ἡμέρᾳ τὴν ἁγίαν μεθʼ ὑμῶν ἑορτὴν ἐπιτελέσαι δυνηθῶ καὶ πάντων ἕνεκεν μεθʼ ὑμῶν εὐδοκήσω, συνορῶν τὴν διαβολικὴν ὠμότητα ὑπὸ τῆς θείας δυνάμεως διὰ τῶν ἡμετέρων πράξεων ἀνῃρημένην, ἀκμαζούσης πανταχοῦ τῆς ὑμετέρας πίστεως καὶ εἰρήνης καὶ ὁμονοίας. ὁ θεὸς ὑμᾶς διαφυλάξειν, ἀδελφοὶ ἀγαπητοί.“
dio pasi tois agapētois hēmōn adelphois emphanisantes ta progegrammena, ēdē kai ton proeirēmenon logon kai tēn paratērēsin tēs hagiōtatēs hēmeras hypodechesthai te kai diatattein opheilete, hina epeidan pros tēn palai moi pothoumenēn tēs hymeteras diatheseōs opsin aphikōmai, en mią kai tę̄ autę̄ hēmerą tēn hagian methʼ hymōn heortēn epitelesai dynēthō kai pantōn heneken methʼ hymōn eudokēsō, synorōn tēn diabolikēn ōmotēta hypo tēs theias dynameōs dia tōn hēmeterōn praxeōn anę̄rēmenēn, akmazousēs pantachou tēs hymeteras pisteōs kai eirēnēs kai homonoias. ho theos hymas diaphylaxein, adelphoi agapētoi.“
Therefore, having made known what is written above to all our beloved brothers, you ought now both to accept and to put in order the reckoning described and the observance of the most holy day, so that when I come to the long-desired sight of your affection, I may be able to celebrate the holy feast with you on one and the same day, and may rejoice with you in all things, seeing the devil's cruelty destroyed by the divine power through our actions, while your faith, peace, and concord flourish everywhere. God will preserve you, beloved brothers.”
Notes and citation
Summary: Constantine asks the churches to adopt the common date, hoping to celebrate Easter with them.
Notes on the original text
- Digital text corrected (OCR letter error; stray letter (digitization slip)): διαωβολικὴν → διαβολικὴν; ἀκμαξούσης → ἀκμαζούσης.
Cite (SBL): Eusebius, Vit. Const. 3.20.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-20-2).
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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.
3.20.3Heikel
ταύτης βασιλεὺς τῆς ἐπιστολῆς ἰσοδυναμοῦσαν γραφὴν ἐφʼ ἑκάστης ἐπαρχίας διεπέμπετο, ἐνοπτρίζεσθαι τῆς αὐτοῦ διανοίας τὸ καθαρώτατον τῆς πρὸς τὸ θεῖον ὁσίας παρέχων τοῖς ἐντυγχάνουσιν.
tautēs basileus tēs epistolēs isodynamousan graphēn ephʼ hekastēs eparchias diepempeto, enoptrizesthai tēs autou dianoias to katharōtaton tēs pros to theion hosias parechōn tois entynchanousin.
The emperor sent a writing of the same force as this letter to every province, allowing its readers to see mirrored in it the perfect purity of his mind's holiness toward the Divinity.
Notes and citation
Summary: Similar letters went to every province.
Notes on the original text
- Digital text corrected (OCR letter error): ἐνοπιρίζεσθαι → ἐνοπτρίζεσθαι.
Cite (SBL): Eusebius, Vit. Const. 3.20.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-20-3).
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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 3, chapter 21
3.21.1Heikel
Ἐπειδὴ δὲ λοιπὸν ἡ σύνοδος ἀναλύειν ἤμελλεν, συντατιμίαν συγκαλέσας ἡμέραν, παροῦσι δὲ τὴν πρὸς φιλονείκους ἔριδας ἐκτρέπεσθαι, μηδὲ βασκαίνειν, εἴ τις εὐδοκιμῶν ἐν ἐπισκόποις φαίνοιτο σοφίας ἐν λόγῳ, κοινὸν δʼ ἡγεῖσθαι τἀγαθὸν τῆς ἑνὸς ἀρετῆς, μηδὲ μὴν τῶν μετριωτέρων κατεπαίρεσθαι τοὺς κρείττονας, θεοῦ γὰρ εἶναι τὸ κριτήριον τῶν ἀληθεὶ λόγῳ κρειττόνων, καὶ τοὶς ἀσθενεστέροις δὲ δεῖν ὑποκατακλίνεσθαι λόγῳ συγγνώμης, τῷ τὸ τέλειον ἁπανταχοῦ σπάνιον τυγχάνειν.
Epeidē de loipon hē synodos analyein ēmellen, syntatimian synkalesas hēmeran, parousi de tēn pros philoneikous eridas ektrepesthai, mēde baskainein, ei tis eudokimōn en episkopois phainoito sophias en logǭ, koinon dʼ hēgeisthai tagathon tēs henos aretēs, mēde mēn tōn metriōterōn katepairesthai tous kreittonas, theou gar einai to kritērion tōn alēthei logǭ kreittonōn, kai tois asthenesterois de dein hypokataklinesthai logǭ syngnōmēs, tǭ to teleion hapantachou spanion tynchanein.
When the synod was at last about to disperse, he called them together on a [farewell] day and [exhorted] those present [to be zealous for peace] and to turn away from contentious quarrels; not to be jealous if any of the bishops appeared distinguished for wisdom in speech, but to regard the excellence of one as a common good; and that the better men should not exalt themselves over the more modest, since the judgment of who are truly better belongs to God, while they ought to condescend to the weaker in a spirit of forbearance, since perfection is everywhere rare.
Notes and citation
Summary: At his farewell Constantine urged the bishops to avoid rivalry and to bear with the weaker.
- The beginning is damaged in the digital text (a phrase is repeated and words are lost); the bracketed words give the sense.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip); repeated phrase): μηδὲ βασκίνειν, εἴ τις εὐδοκιμῶν ἐν ἐπισκόποις φαινοιτο τρέπεσθαι, → ; ὑποκατακλίνεθαι → ὑποκατακλίνεσθαι.
Topics: Church office
Cite (SBL): Eusebius, Vit. Const. 3.21.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-21-1).
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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.
3.21.2Heikel
διὸ καὶ ἀλλήλοις δεῖν τὰ σμικρὰ πταίουσι συγγνώμην νέμειν χαρίζεσθαι τε καὶ συγχωρεῖν ὅσα ἀνθρώπινα, πάντων περὶ πολλοῦ τιμωμένων τὴν σύμφωνον ἁρμονίαν, ὡς ἄν μὴ πρὸς αλλήλους στασιαζόντων χλεύης αἰτία παρέχηται τοῖς τὸν θεῖον βλασφημεῖν νόμον παρεσκευασμένοις, ὧν μάλιστα κήδεσθαι δεῖν τὰ πάντα, σωθῆναι δυναμένων, εἰ τὰ καθʼ ἡμᾶς αὐτοῖς ζηλωτὰ φαίνοιντο, κακεῖνο δὲ μὴ ἀμφιγνοεῖν ὡς οὐ τοῖς πᾶσιν ἡ ἐκ λόγων ὠφέλεια συντελεῖ.
dio kai allēlois dein ta smikra ptaiousi syngnōmēn nemein charizesthai te kai synchōrein hosa anthrōpina, pantōn peri pollou timōmenōn tēn symphōnon harmonian, hōs an mē pros allēlous stasiazontōn chleuēs aitia parechētai tois ton theion blasphēmein nomon pareskeuasmenois, hōn malista kēdesthai dein ta panta, sōthēnai dynamenōn, ei ta kathʼ hēmas autois zēlōta phainointo, kakeino de mē amphignoein hōs ou tois pasin hē ek logōn ōpheleia syntelei.
They should therefore grant one another pardon for small faults, and indulge and forgive what is merely human, all valuing harmonious concord highly, so that no occasion for mockery should be given, through their strife with one another, to those who are ready to blaspheme the divine law. These above all must be cared for in every way, since they can be saved if our ways appear enviable to them. Nor should they be unaware that benefit from preaching does not work for everyone.
Notes and citation
Summary: Bishops should forgive one another so as not to give outsiders cause to mock, since outsiders can be won by example.
Notes on the original text
- Digital text corrected (dropped letters (digitization slip); stray letter (digitization slip)): χαρίζεσθαιί → χαρίζεσθαι; δυνμενων → δυναμένων.
Cite (SBL): Eusebius, Vit. Const. 3.21.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-21-2).
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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.
3.21.3Heikel
οἱ μὲν γὰρ τὰ πρὸς τροφὴν χαίρουσιν ἐπικουρούμενοι, οἱ δὲ τὰς προστασίας ὑποτρέχειν εἰώθασιν, ἄλλοι τοὺς δεξιώσεσι φιλοφρονουμένους ἀσπάζονται, καὶ ξενίοις τιμώμενοι ἀγαπῶσιν ἕτεροι, βραχεῖς δʼ οἱ λόγων ἀληθῶν ἐρασταί, καὶ σπάνιος αὖ ὁ τῆς ἀληθείας φίλος, διὸ πρὸς πάντας ἁρμόττεσθαι δεῖν, ἰατροῦ δίκην ἑκάστῳ τὰ λυσιτελῆ πρὸς σωτηρίαν ποριζομένους, ὥστʼ ἐξ ἅπαντος τὴν σωτήριον παρὰ τοῖς πᾶσι δοξάζεσθαι διδασκαλίαν.
hoi men gar ta pros trophēn chairousin epikouroumenoi, hoi de tas prostasias hypotrechein eiōthasin, alloi tous dexiōsesi philophronoumenous aspazontai, kai xeniois timōmenoi agapōsin heteroi, bracheis dʼ hoi logōn alēthōn erastai, kai spanios au ho tēs alētheias philos, dio pros pantas harmottesthai dein, iatrou dikēn hekastǭ ta lysitelē pros sōtērian porizomenous, hōstʼ ex hapantos tēn sōtērion para tois pasi doxazesthai didaskalian.
For some are glad to be helped with food, others are accustomed to seek protection, others welcome those who greet them kindly, and others love to be honored with gifts; few are lovers of true words, and rare indeed is the friend of truth. So they must adapt themselves to all, like a physician providing each with what is beneficial for salvation, so that in every way the saving teaching may be glorified among all.
1 Cor 9:22 (echo, medium confidence)
Notes and citation
Summary: Like physicians, bishops must adapt themselves to each person's needs.
- Compare 1 Cor 9:22, “I have become all things to all people.”
Notes on the original text
- Digital text corrected (OCR letter error; stray letter (digitization slip)): χαίρουσζιν → χαίρουσιν; δεσιώσεσι → δεξιώσεσι; λόμων → λόγων; ποριξομένους → ποριζομένους.
Cite (SBL): Eusebius, Vit. Const. 3.21.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-21-3).
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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.
3.21.4Heikel
τοιαῦτα μὲν ἐν πρώτοις παρῄνει, τέλος δʼ ἐπετίθει τὰς ὑπὲρ αὐτοῦ πρὸς τὸν θεὸν ἱκετηρίας ἐσπουδασμένως ποιεῖσθαι. οὕτω δὴ συνταξάμενος ἐπὶ τὰ σφῶν οἰκεῖα τοὺς πάντας ἐπανιέναι ἠφίει· οἱ δʼ ἐπανῄεσαν σὺν εὐφροσύνῃ, ἐκράτει τε λοιπὸν παρὰ τοῖς πᾶσι μία γνώμη παῥ αὐτῷ βασιλεῖ συμφωνηθεῖσα, συναπτομένων ὥσπερ ὑφʼ ἑνὶ σώματι τῶν ἐκ μακροῦ διῃρημένων.
toiauta men en prōtois parę̄nei, telos dʼ epetithei tas hyper autou pros ton theon hiketērias espoudasmenōs poieisthai. houtō dē syntaxamenos epi ta sphōn oikeia tous pantas epanienai ēphiei; hoi dʼ epanę̄esan syn euphrosynę̄, ekratei te loipon para tois pasi mia gnōmē parh autǭ basilei symphōnētheisa, synaptomenōn hōsper hyphʼ heni sōmati tōn ek makrou dię̄rēmenōn.
Such were his exhortations first of all; and at the end he enjoined them to offer supplications to God earnestly on his behalf. Having thus taken leave of them, he let them all return to their own homes. They went back with gladness, and thereafter one mind prevailed among all, agreed upon in the emperor's own presence, those who had long been divided being joined together as in one body.
Notes and citation
Summary: He asked for their prayers and sent them home united.
Notes on the original text
- Digital text corrected (stray letter (digitization slip)): ἐσπουσδασμένως → ἐσπουδασμένως.
Topics: Prayer
Cite (SBL): Eusebius, Vit. Const. 3.21.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-21-4).
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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 3, chapter 22
3.22.1Heikel
Χαίρων δῆτα βασιλεὺς ἐπὶ τῷ κατορθώματι τοῖς μὴ παρατυχοῦσι τῇ συνόδῳ καρπὸν εὐθαλῆ δεδώρητο διʼ ἐπιστολῶν, λαοῖς θʼ ἅπασι τοῖς τε κατʼ ἀγροὺς καὶ τοῖς ἀμφὶ τὰς πόλεις χρημάτων ἀφθόνους διαδόσεις ποιεῖσθαι παρεκελεύετο, ὧδέ πη γεραίρων τὴν ἑορτὴν τῆς εἰκοσαετοῦς βασιλείας.
Chairōn dēta basileus epi tǭ katorthōmati tois mē paratychousi tę̄ synodǭ karpon euthalē dedōrēto diʼ epistolōn, laois thʼ hapasi tois te katʼ agrous kai tois amphi tas poleis chrēmatōn aphthonous diadoseis poieisthai parekeleueto, hōde pē gerairōn tēn heortēn tēs eikosaetous basileias.
Rejoicing at this success, the emperor gave, through letters, a flourishing fruit to those who had not been present at the synod, and ordered ample distributions of money to all the peoples in the countryside and around the cities, thus honoring the festival of the twentieth year of his reign.
Notes and citation
Summary: Constantine announced the result by letter and gave largesse for his twentieth anniversary.
Cite (SBL): Eusebius, Vit. Const. 3.22.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-22-1).
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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.
Life 3, chapter 23
3.23.1Heikel
Ἀλλὰ γὰρ ἁπάντων εἰρηνευομένων μόνοις Αἰγυπτίοις ἄμικτος ἦν ἡ πρὸς ἀλλήλους φιλονεικία, ὡς καὶ αὖθις ἐνοχλεῖν βασιλέα, οὐ μὴν καὶ πρὸς ὀργὴν ἐγείρειν. οἷα γοῦν πατέρας ἤ καὶ μᾶλλον προφήτας θεοῦ πάσῃ περιέπων τιμῇ καὶ δεύτερον ἐκάλει καὶ πάλιν ἐμεσίτευε τοῖς αὐτοῖς ἀνεξικάκως, καὶ δώροις ἐτίμα πάλιν, ἐδήλου τε τὴν δίαιταν διʼ ἐπιστολῆς, καὶ τὰ τῆς συνόδου δόγματα κυρῶν ἐπεσφραγίζετο, παρεκάλει τε συμφωνίας ἔχεσθαι μηδὲ διασπᾶν καὶ κατατέμνειν τὴν ἐκκλησίαν, τῆς δὲ τοῦ θεοῦ κρίσεως ἐν νῷ τὴν μνήμην λαμβάνειν. καὶ ταῦτα δὲ βασιλεὺς διʼ οἰκείας ἐπέστελλε γραφῆς.
Alla gar hapantōn eirēneuomenōn monois Aigyptiois amiktos ēn hē pros allēlous philoneikia, hōs kai authis enochlein basilea, ou mēn kai pros orgēn egeirein. hoia goun pateras ē kai mallon prophētas theou pasę̄ periepōn timę̄ kai deuteron ekalei kai palin emesiteue tois autois anexikakōs, kai dōrois etima palin, edēlou te tēn diaitan diʼ epistolēs, kai ta tēs synodou dogmata kyrōn epesphragizeto, parekalei te symphōnias echesthai mēde diaspan kai katatemnein tēn ekklēsian, tēs de tou theou kriseōs en nǭ tēn mnēmēn lambanein. kai tauta de basileus diʼ oikeias epestelle graphēs.
But while all others were at peace, among the Egyptians alone the contention with one another remained unappeased, so that it troubled the emperor again, though it did not rouse him to anger. Treating them with every honor, as fathers, or rather as prophets of God, he summoned them a second time and again patiently mediated for the same men, honored them with gifts again, announced his arbitration by letter, and, ratifying the decrees of the synod, confirmed them with his seal. He urged them to hold to concord and not to tear apart and cut up the church, but to keep in mind the judgment of God. These things too the emperor sent in a letter of his own.
Notes and citation
Summary: The Egyptian quarrel persisted; Constantine summoned the parties again and confirmed the council's decrees.
- The continuing Egyptian dispute probably concerns the Melitian schism and the Arian question.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip); repeated words; transposed letters (digitization slip)): Ἀλλὰ γὰρ Ἀλλὰ γὰρ → Ἀλλὰ γὰρ; ἄμικτο → ἄμικτος; ημδὲ → μηδὲ.
Topics: Heresy
Cite (SBL): Eusebius, Vit. Const. 3.23.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-23-1).
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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 3, chapter 24
3.24.1Heikel
Καὶ ἄλλα δὲ τούτοις ἔγραφεν ἀδελφὰ μυρία πλείστας θʼ ὅσας ἐπιστολὰς διετύπου, ἐν μέρει μὲν ἐπισκόποις ὑπὲρ τῶν ἐκκλησιῶν τοῦ θεοῦ τὰ πρόσφορα διαταττόμενος, ἤδη δὲ καὶ αὐτοῖς προσεφώνει τοὺς πλήθεσιν, ἀδελφοὺς ἀποκαλῶν καὶ συνθεράποντας ἑαυτοῦ τοὺς τῆς ἐκκλησίας λαοὺς ὁ τρισμακάριος.
Kai alla de toutois egraphen adelpha myria pleistas thʼ hosas epistolas dietypou, en merei men episkopois hyper tōn ekklēsiōn tou theou ta prosphora diatattomenos, ēdē de kai autois prosephōnei tous plēthesin, adelphous apokalōn kai syntherapontas heautou tous tēs ekklēsias laous ho trismakarios.
He wrote countless other things similar to these and composed very many letters: sometimes to bishops, ordering what was advantageous for the churches of God, and sometimes addressing the congregations themselves, the thrice-blessed man calling the peoples of the church his brothers and fellow servants.
Notes and citation
Summary: Constantine wrote many letters to bishops and congregations, calling them his brothers.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip)): ἄλα δὲ → ἄλλα δὲ; ἀδεφὰ → ἀδελφὰ.
Cite (SBL): Eusebius, Vit. Const. 3.24.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-24-1).
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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.
3.24.2Heikel
σχολῆς δʼἄν δέοιτο ταῦτα ἐπʼ οἰκείας ὑποθέσεως συναγαγεῖν, ὡς ἄν μὴ τὸ σῶμα τῆς παρούσης ἡμῖν διακόπτοιτο ἱστορίας.
scholēs dʼan deoito tauta epʼ oikeias hypotheseōs synagagein, hōs an mē to sōma tēs parousēs hēmin diakoptoito historias.
It would require leisure to collect these in a work of their own, so as not to interrupt the body of our present history.
Notes and citation
Summary: Eusebius sets the collection of these letters aside for another work.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip)): διακόπτιτο → διακόπτοιτο.
Cite (SBL): Eusebius, Vit. Const. 3.24.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-24-2).
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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 3, chapter 25
3.25.1Heikel
Τούτων δʼ ὧδʼ ἐχόντων, μνῆμα ἄλλο τι μέγιστον ἐπὶ τοῦ Παλαιστινῶν ἔθνους ὁ θεοφιλὴς εἰργάζετο. τί δʼ ἦν τοῦτ; τὸν ἐν τοῖς Ἱεροσολύμοις τῆς σωτηρίου ἀναστάσεως μακαριστότατον τόπον ἐδόκει δεῖν αὐτῷ προφανῆ καὶ σεπτὸν ἀποφῆναι τοῖς πᾶσιν. αὐτίκα δʼ οὖν οἶκον εὐκτήριον συστήσασθαι διεκελεύετο, οὐκ ἀθεεὶ τοῦτο ἐν διανοίᾳ εὐκτήριον συστήσασθαι τοῦ σωτῆρος ἀνακινηθεὶς τῷ πνεύματι.
Toutōn dʼ hōdʼ echontōn, mnēma allo ti megiston epi tou Palaistinōn ethnous ho theophilēs eirgazeto. ti dʼ ēn tout? ton en tois Hierosolymois tēs sōtēriou anastaseōs makaristotaton topon edokei dein autǭ prophanē kai septon apophēnai tois pasin. autika dʼ oun oikon euktērion systēsasthai diekeleueto, ouk atheei touto en dianoią euktērion systēsasthai tou sōtēros anakinētheis tǭ pneumati.
While things stood so, the God-beloved man accomplished another very great memorial in the province of Palestine. What was it? He thought it right to make the most blessed place of the Savior's resurrection in Jerusalem conspicuous and venerable to all. At once, then, he ordered a house of prayer to be built there, conceiving this in his mind not without God, but moved by the Spirit of the Savior himself.
Notes and citation
Summary: Constantine resolved to build a church at the site of Christ's resurrection in Jerusalem.
- The digital text repeats εὐκτήριον συστήσασθαι and appears to have lost some words; translated by the sense. This is the church of the Holy Sepulchre.
Notes on the original text
- Digital text corrected (wrong accent (digitization slip)): ἀποφὴναι → ἀποφῆναι.
Cite (SBL): Eusebius, Vit. Const. 3.25.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-25-1).
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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.
Life 3, chapter 26
3.26.1Heikel
Ἄνδρες μὲν γάρ ποτε δυσσεβεῖς, μᾶλλον δὲ πᾶν τὸ δαιμόνων διὰ τούτων γένος, σπουδὴν ἔθεντο σκότῳ καὶ λήθῃ παραδοῦναι τὸ θεσπέσιον ἐκεῖνο τῆς ἀθανασίας μνῆμα, παρʼ ᾧ φῶς ἐξαστράπτων ὁ καταβὰς οὐρανόθεν ἄγγελος ἀπεκύλισε τὸν λίθον τῶν τὰς διανοίας λελιθωμένων καὶ τὸν ζῶντα μετὰ τῶν νεκρῶν ἔθʼ ὑπάρχειν ὑπειληφότων, τὰς γυναῖκας εὐαγγελιζόμενος τὸν τε τῆς ἀπιστίας λίθον τῆς αὐτῶν διανοίας ἐπὶ δόξῃ τῆς τοῦ ζητουμένου ζωῆς ἀφαιρούμενος.
Andres men gar pote dyssebeis, mallon de pan to daimonōn dia toutōn genos, spoudēn ethento skotǭ kai lēthę̄ paradounai to thespesion ekeino tēs athanasias mnēma, parʼ hǭ phōs exastraptōn ho katabas ouranothen angelos apekylise ton lithon tōn tas dianoias lelithōmenōn kai ton zōnta meta tōn nekrōn ethʼ hyparchein hypeilēphotōn, tas gynaikas euangelizomenos ton te tēs apistias lithon tēs autōn dianoias epi doxę̄ tēs tou zētoumenou zōēs aphairoumenos.
For once upon a time impious men, or rather the whole race of demons through them, had made it their business to consign to darkness and oblivion that divine monument of immortality, at which the angel who had come down from heaven, flashing with light, rolled away the stone — the stone of those whose minds were petrified and who supposed that the Living One was still among the dead — bringing the good news to the women and removing from their minds the stone of unbelief by the conviction that the one they sought was alive.
Matt 28:2 (allusion, high confidence) · Luke 24:5 (allusion, high confidence)
Notes and citation
Summary: Impious men had tried to bury the tomb where the angel rolled away the stone and announced the resurrection.
- The angel and the stone: Matt 28:2; “the living among the dead”: Luke 24:5.
Cite (SBL): Eusebius, Vit. Const. 3.26.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-26-1).
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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.
3.26.2Heikel
τοῦτο μὲν οὖν τὸ σωτήριον ἄντρον ἄθεοί τινες καὶ δυσσεβεῖς ἀφανὲς ἐξ ἀνθρώπων ποιῆσαι διανενόηντο, ἄφρονι λογισμῷ τὴν ἀλήθειαν ταύτῃ πη κρύψαι λογισάμενοι. καὶ δὴ πολὺν εἰσενεγκάμενοι μόχθον, γῆν ἔξωθέν ποθεν εἰσφρήσαντες τὸν πάντα καλύπτουσι τόπον, κἄπειτα εἰς ὕψος αἰωρήσαντες λίθῳ τε καταστρώσαντες κάτω που τὸ θεῖον ἄντρον ὑπὸ πολλῷ χώματι κατακρύπτουσιν.
touto men oun to sōtērion antron atheoi tines kai dyssebeis aphanes ex anthrōpōn poiēsai dianenoēnto, aphroni logismǭ tēn alētheian tautę̄ pē krypsai logisamenoi. kai dē polyn eisenenkamenoi mochthon, gēn exōthen pothen eisphrēsantes ton panta kalyptousi topon, kapeita eis hypsos aiōrēsantes lithǭ te katastrōsantes katō pou to theion antron hypo pollǭ chōmati katakryptousin.
This saving cave, then, certain godless and impious men had planned to make invisible to human eyes, thinking in their foolishness that they could hide the truth in this way. Going to great trouble, they brought in earth from somewhere outside and covered the whole place; then, raising it up high and paving it with stone, they hid the divine cave somewhere beneath a great mound.
Notes and citation
Summary: They covered the cave of the tomb with earth and paving.
Notes on the original text
- Digital text corrected (OCR letter error): λίφῳ → λίθῳ.
Cite (SBL): Eusebius, Vit. Const. 3.26.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-26-2).
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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.
3.26.3Heikel
εἶθʼ ὡς οὐδενὸς αὐτοῖς λειπομένου, τῆς γῆς ὕπερθε δεινὸν ὡς ἀληθῶς ταφεῶνα ψυχῶν ἐπισκευάζουσι νεκρῶν εἰδώλων, σκότιον Ἀφροδίτης ἀκολάστῳ δαίμονι μυχὸν οἰκοδομησάμενοι, κἄπειτα μυσαρὰς ἐνταυθοῖ θυσίας ἐπὶ βεβήλων καὶ ἐναγῶν βωμῶν ἐπισπένδοντες· ταύτῃ γὰρ μόνως καὶ οὐκ ἄλλως τὸ σπουδασθὲν εἰς ἔργον ἄξειν ἐνόμιζον, εἰ διὰ τοιούτων ἐναγῶν μυσαγμάτων τὸ σωτήριον ἄντρον κατακρύψειαν.
eithʼ hōs oudenos autois leipomenou, tēs gēs hyperthe deinon hōs alēthōs tapheōna psychōn episkeuazousi nekrōn eidōlōn, skotion Aphroditēs akolastǭ daimoni mychon oikodomēsamenoi, kapeita mysaras entauthoi thysias epi bebēlōn kai enagōn bōmōn epispendontes; tautę̄ gar monōs kai ouk allōs to spoudasthen eis ergon axein enomizon, ei dia toioutōn enagōn mysagmatōn to sōtērion antron katakrypseian.
Then, as though nothing more were needed, above ground they constructed a truly terrible tomb of souls, of dead idols, building a dark shrine to the licentious demon Aphrodite, and then pouring foul libations there on profane and accursed altars. For they thought they could achieve their aim in this way only and no other, by hiding the saving cave beneath such accursed abominations.
Notes and citation
Summary: Over the tomb they built a shrine of Aphrodite.
- The shrine probably dates from Hadrian's refounding of Jerusalem as Aelia Capitolina (about 135).
Notes on the original text
- Digital text corrected (dropped letter (digitization slip)): μυσρὰς → μυσαρὰς.
Cite (SBL): Eusebius, Vit. Const. 3.26.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-26-3).
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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.
3.26.4Heikel
οὐ γὰρ οἷοί τε ἦσαν συνιέναι οἱ δείλαιοι, ὡς οὐκ εἶχεν φύσιν τὸν κατὰ τοῦ θανάτου βραβεῖα ἀναδησάμενον κρύφιον καταλιπεῖν τὸ κατόρθωμα, οὐδὲ τὴν σύμπασαν τῶν ἀνθρώπων οἰκουμένην λαθεῖν λάμπων ὑπὲρ γῆς γενόμενος ὁ ἥλιος καὶ τὸν οἰκεῖον ἐν οὐρανῷ διιππεύων δρόμον· τούτου γὰρ κρειττόνως ψυχὰς ἀνθρώπων ἀλλʼ οὐ σώματα ἡ σωτήριος καταυγάζουσα δύναμις τῶν οἰκείων τοῦ φωτὸς μαρμαρυγῶν τὸν σύμπαντα κατεπλήρου κόσμον.
ou gar hoioi te ēsan synienai hoi deilaioi, hōs ouk eichen physin ton kata tou thanatou brabeia anadēsamenon kryphion katalipein to katorthōma, oude tēn sympasan tōn anthrōpōn oikoumenēn lathein lampōn hyper gēs genomenos ho hēlios kai ton oikeion en ouranǭ diippeuōn dromon; toutou gar kreittonōs psychas anthrōpōn allʼ ou sōmata hē sōtērios kataugazousa dynamis tōn oikeiōn tou phōtos marmarygōn ton sympanta kateplērou kosmon.
For the wretches could not understand that it was not in the nature of the one who had crowned himself with the prizes of victory over death to leave his achievement hidden, any more than the sun, when it rises above the earth and drives its own course across the sky, could escape the notice of the whole inhabited world. For more powerfully than the sun, the saving power, illuminating the souls rather than the bodies of men, was filling the whole world with the gleams of its own light.
Notes and citation
Summary: Christ's victory over death could no more be hidden than the sun.
Notes on the original text
- Digital text corrected (repeated word fragment; word split and repeated fragment): ἀναδησάμεν μενον → ἀναδησάμενον; κατεπλήρου πλήρου → κατεπλήρου.
Cite (SBL): Eusebius, Vit. Const. 3.26.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-26-4).
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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.
3.26.5Heikel
πλὴν ἀλλὰ τῶν ἀθέων καὶ δυσσεβῶν ἀνδρῶν τὰ κατὰ τῆς ἀληθείας μηχανήματα μακροῖς παρετείνετο χρόνοις, οὐδείς τε τῶν πώποτε, οὐχ ἡγουμένων, οὐ στρατηγῶν, οὐκ αὐτῶν βασιλέων, ἐπὶ καθαιρέσει τῶν τετολμημένων εὕρηται ἐπιτήδειος ἤ μόνος εἷς ὁ τῷ παμβασιλεῖ θεῷ φίλος.
plēn alla tōn atheōn kai dyssebōn andrōn ta kata tēs alētheias mēchanēmata makrois pareteineto chronois, oudeis te tōn pōpote, ouch hēgoumenōn, ou stratēgōn, ouk autōn basileōn, epi kathairesei tōn tetolmēmenōn heurētai epitēdeios ē monos heis ho tǭ pambasilei theǭ philos.
Nevertheless the devices of these godless and impious men against the truth continued for long periods of time, and none of those who ever lived — not governors, not generals, not even emperors — was found fit to undo what had been dared, except one alone, the friend of God, the King of all.
Notes and citation
Summary: Only Constantine proved able to undo the desecration.
Notes on the original text
- Digital text corrected (repeated word fragment): βασιλέων, λέων, → βασιλέων,.
Cite (SBL): Eusebius, Vit. Const. 3.26.5 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-26-5).
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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.
3.26.6Heikel
πνεύματι γοῦν κάτοχος θείῳ χῶρον αὐτὸν ἐκεῖνον τὸν δεδηλωμένον πάσαις οὐ καθαραῖς ὕλαις ἐχθρῶν ἐπιβουλαῖς κατακεκρύφθαι λήθῃ τε καὶ ἀγνοίᾳ παραδεδομένον οὐ παριδών, οὐδὲ τῇ τῶν αἰτίων παραχωρήσας κακίᾳ, θεὸν τὸν αὐτοῦ συνεργὸν ἐπικαλεσάμενος καθαίρεσθαι προστάττει, αὐτὴν δὴ μάλιστα τὴν ὑπὸ τῶν ἐχθρῶν μεμιασμένην ἀπολαῦσαι δεῖν οἰόμενος τῆς τοῦ παναγάθου διʼ αὐτοῦ μεγαλουργίας.
pneumati goun katochos theiǭ chōron auton ekeinon ton dedēlōmenon pasais ou katharais hylais echthrōn epiboulais katakekryphthai lēthę̄ te kai agnoią paradedomenon ou paridōn, oude tę̄ tōn aitiōn parachōrēsas kakią, theon ton autou synergon epikalesamenos kathairesthai prostattei, autēn dē malista tēn hypo tōn echthrōn memiasmenēn apolausai dein oiomenos tēs tou panagathou diʼ autou megalourgias.
Possessed by the divine Spirit, he did not overlook that place described above, hidden by the plotting of enemies under all kinds of impure materials and consigned to oblivion and ignorance; nor did he give way to the wickedness of those responsible. Calling on God as his helper, he ordered it to be cleared, thinking that the very place defiled by the enemies ought above all to enjoy the magnificent work of the All-Good through him.
Notes and citation
Summary: Inspired by God, Constantine ordered the site of the tomb to be cleared.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip)): κατακεκρύφαι → κατακεκρύφθαι.
Cite (SBL): Eusebius, Vit. Const. 3.26.6 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-26-6).
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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.
3.26.7Heikel
ἅμα δὲ προστάγματι τὰ τῆς ἀπάτης μηχανήματα εἰς ἔδαφος ἄνωθεν ἀφʼ ὑψηλοῦ κατερρίπτετο, ἐλύετό τε καὶ καθῃρεῖτο αὐτοῖς ξοάνοις καὶ δαίμοσι τὰ τῆς πλάνης οἰκοδομήματα.
hama de prostagmati ta tēs apatēs mēchanēmata eis edaphos anōthen aphʼ hypsēlou katerripteto, elyeto te kai kathę̄reito autois xoanois kai daimosi ta tēs planēs oikodomēmata.
At his command the contrivances of deceit were thrown down from on high to the ground, and the buildings of error were dismantled and destroyed, idols, demons, and all.
Notes and citation
Summary: The pagan shrine was demolished.
Notes on the original text
- Digital text corrected (doubled letter (digitization slip); stray letter (digitization slip)): μηχανήμαντα → μηχανήματα; κκαθῃρεῖτο → καθῃρεῖτο.
Cite (SBL): Eusebius, Vit. Const. 3.26.7 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-26-7).
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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 3, chapter 27
3.27.1Heikel
Οὐ μὴν ἐν τούτοις τὰ τῆς σπουδῆς ἵστατο, ἀλλὰ πάλιν βασιλεὺς αἴρεσθαι καὶ πορρωτάτω τῆς χώρας ἀπορρίπτεσθαι τῶν καθαιρουμένων τὴν ἐν λίθοις καὶ ξύλοις ὕλην προστάττει. ἔργον δὲ καὶ τῷδε παρηκολούθει τῷ λόγῳ. ἀλλʼ οὐδʼ ἐπὶ τοῦτο μόνον προελθεῖν ἀπήρκει, πάλιν δʼ ἐπιθειάσας βασιλεὺς τοὔδαφος αὐτό, πολὺ τοῦ χώρου βάθος ἀνορύξαντας, αὐτῷ χοὶ πόρρω που καὶ ἐξωτάτω λύθροις ἅτε δαιμονικοῖς ἐρρυπωμένον ἐκφορεῖσθαι παρακελεύεται.
Ou mēn en toutois ta tēs spoudēs histato, alla palin basileus airesthai kai porrōtatō tēs chōras aporriptesthai tōn kathairoumenōn tēn en lithois kai xylois hylēn prostattei. ergon de kai tǭde parēkolouthei tǭ logǭ. allʼ oudʼ epi touto monon proelthein apērkei, palin dʼ epitheiasas basileus toudaphos auto, poly tou chōrou bathos anoryxantas, autǭ choi porrō pou kai exōtatō lythrois hate daimonikois errypōmenon ekphoreisthai parakeleuetai.
Nor did his zeal stop there. The emperor further ordered the stone and timber of what had been demolished to be taken up and thrown as far away from the site as possible; and the deed followed the word. But even this was not enough: again, divinely inspired, the emperor commanded that the very ground be dug up to a great depth and the soil itself, as polluted with demonic gore, be carried a long way off, far outside.
Notes and citation
Summary: The rubble and even the polluted soil were carried far away.
Notes on the original text
- Digital text corrected (OCR letter error; dropped letter (digitization slip); stray letter (digitization slip)): ἀπορρίαπτεσθαι → ἀπορρίπτεσθαι; τολὺ → πολὺ; δαιμονκοῖς → δαιμονικοῖς.
Cite (SBL): Eusebius, Vit. Const. 3.27.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-27-1).
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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.
Life 3, chapter 28
3.28.1Heikel
Παραχρῆμα δʼ ἐπετελεῖτο καὶ τοῦτο. ὡς δʼ ἕτερον ἀνθʼ ἑτέρου στοιχεῖον ὁ κατὰ βάθους τῆς γῆς ἀνεφάνη χῶρος, αὐτὸ δὴ λοιπὸν τὸ σεμνὸν καὶ πανάγιον τῆς σωτηρίου ἀναστάσεως μαρτύριον παρʼ ἐλπίδα πᾶσαν ἀνεφαίνετο, καὶ τό τε ἅγιον τῶν ἁγίων ἄντρον τὴν ὁμοίαν τῆς τοῦ σωτῆρος ἀναβιώσεως ἀπελάμβανεν εἰκόνα. διὸ μετὰ τὴν ἐν σκότῳ κατάδυσιν αὖθις ἐπὶ τὸ φῶς προῄει καὶ τοῖς ἐπὶ θέαν ἀφικνουμένοις ἐναργῆ παρεῖχεν ὁρᾶν τῶν αὐτόθι πεπραγμένων θαυμάτων τὴν ἱστορίαν, ἔργοις ἁπάσης γεγωνοτέροις φωνῆς τὴν τοῦ σωτῆρος ἀνάστασιν μαρτυρόμενον.
Parachrēma dʼ epeteleito kai touto. hōs dʼ heteron anthʼ heterou stoicheion ho kata bathous tēs gēs anephanē chōros, auto dē loipon to semnon kai panagion tēs sōtēriou anastaseōs martyrion parʼ elpida pasan anephaineto, kai to te hagion tōn hagiōn antron tēn homoian tēs tou sōtēros anabiōseōs apelambanen eikona. dio meta tēn en skotǭ katadysin authis epi to phōs proę̄ei kai tois epi thean aphiknoumenois enargē pareichen horan tōn autothi pepragmenōn thaumatōn tēn historian, ergois hapasēs gegōnoterois phōnēs tēn tou sōtēros anastasin martyromenon.
This too was done at once. As one layer after another of the ground was uncovered at depth, then at last, beyond all hope, the venerable and all-holy testimony of the saving resurrection came to light; and the holy of holies, the cave, took on the likeness of the Savior's return to life. After its descent into darkness it came forth again into the light, and offered those who came to see it a clear view of the history of the wonders done there, testifying to the Savior's resurrection by deeds louder than any voice.
Notes and citation
Summary: Beneath the fill the tomb of Christ was uncovered, as if itself rising from the dead.
- Eusebius says nothing here of the discovery of the cross, which later writers (from the late fourth century) connect with this excavation and with Helena.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip); wrong accent (digitization slip)): ἀπελάμανεν → ἀπελάμβανεν; σωτήρος → σωτῆρος.
Cite (SBL): Eusebius, Vit. Const. 3.28.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-28-1).
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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 3, chapter 29
3.29.1Heikel
Τούτων δʼ ὧδε πραχθέντων, αὐτίκα βασιλεὺς νόμων εὐσεβῶν διατάξεσι χορηγίαις τε ἀφθόνοις οἶκον εὐκτήριον θεοπρεπῆ ἀμφὶ τὸ σωτήριον ἄντρον ἐγκελεύεται πλουσίᾳ καὶ βασιλικῇ δείμασθαι πολυτελείᾳ, ὡς ἄν ἐκ μακροῦ τοῦτο προτεθειμίνος καὶ τὸ μέλλον ἔσεσθαι κρείττονι προμηθείᾳ τεθεαμένους. τοῖς μὲν δὴ τῶν ἐθνῶν ἐπὶ τὴς ἑῴας ἄρχουσιν ἀφθόνοις καὶ δαψιλέσι χορηγίαις ὑπερφυές τι καὶ μέγα καὶ πλούσιον άποδεικνύναι τὸ ἔργον διεκελεύετο, τῷ δὲ τῆς ἐκκλησίας ἐπισκόπῳ τῷ τηνικαῦτα τῆς ἐν Ἱεροσολύμοις προεστῶτι τοιάνδε κατέπεμπε γραφήν, διʼ ἧς τὸ φιλόθεον τῆς αὐτοῦ ψυχῆς τό τε καθαρὸν τῆς εἰς τὸν σωτήριον λόγον πίστεως ἐναργέσι φωναῖς παρίστη, τοῦτον γράφων τὸν τρόπον. Ἑπιστολὴ βασιλέως πρὸς Μακάριον ἐπίσκοπον τῆς ἐν Ἱεροσολύμοις ἐκκλησίας περὶ τῆς οἰκοδομῆς τοῦ μαρτυρίου.
Toutōn dʼ hōde prachthentōn, autika basileus nomōn eusebōn diataxesi chorēgiais te aphthonois oikon euktērion theoprepē amphi to sōtērion antron enkeleuetai plousią kai basilikę̄ deimasthai polyteleią, hōs an ek makrou touto protetheiminos kai to mellon esesthai kreittoni promētheią tetheamenous. tois men dē tōn ethnōn epi tēs heǭas archousin aphthonois kai dapsilesi chorēgiais hyperphyes ti kai mega kai plousion apodeiknynai to ergon diekeleueto, tǭ de tēs ekklēsias episkopǭ tǭ tēnikauta tēs en Hierosolymois proestōti toiande katepempe graphēn, diʼ hēs to philotheon tēs autou psychēs to te katharon tēs eis ton sōtērion logon pisteōs enargesi phōnais paristē, touton graphōn ton tropon. Hepistolē basileōs pros Makarion episkopon tēs en Hierosolymois ekklēsias peri tēs oikodomēs tou martyriou.
When this had been done, the emperor at once, by ordinances of pious laws and by ample grants, ordered a house of prayer worthy of God to be built around the saving cave with rich and imperial magnificence, as though he had long intended this and had foreseen with superior foresight what was to come. He instructed the governors of the eastern provinces to make the work extraordinary, great, and rich with ample and abundant grants; and to the bishop who then presided over the church in Jerusalem he sent the following letter, in which he plainly displayed the God-loving character of his soul and the purity of his faith in the saving word, writing in this way. Letter of the emperor to Macarius, bishop of the church in Jerusalem, concerning the building of the Martyrium.
Notes and citation
Summary: Constantine ordered a magnificent church built around the tomb and wrote to Bishop Macarius.
- The Martyrium is the basilica of the church of the Holy Sepulchre, dedicated in 335.
Notes on the original text
- Digital text corrected (OCR letter error; dropped letters (digitization slip); transposed letters (digitization slip)): θεοπερπῆ → θεοπρεπῆ; δαφιλέσι → δαψιλέσι; πρόπον → τρόπον; ἐκκλέως → ἐκκλησίας.
Cite (SBL): Eusebius, Vit. Const. 3.29.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-29-1).
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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.
Life 3, chapter 30
3.30.1Heikel
„Νικητὴς Κωνσταντῖνος Μέγιστος Σεβαστὸς Μακαρίῳ. Τοσαύτη τοῦ σωτῆρος ἡμῶν ἐστιν ἡ χάρις, ὡς μηδεμίαν λόγων χορηγίαν τοῦ παρόντος θαύματος ἀξίαν εἶναι δοκεῖν· τὸ γὰρ γνώρισμα τοῦ ἁγιωτάτου ἐκείνου πάθους ὑπὸ τῇ γῇ πάλαι κρυπτόμενον τοσαύταις ἐτῶν περιόδοις λαθεῖν, ἄχρις οὗ διὰ τῆς τοῦ κοινοῦ πάντων ἐχθροῦ ἀναιρέσεως ἐλευθερωθεῖσι τοῖς ἑαυτοῦ θεράπουσιν ἀναλάμπειν ἔμελλε, πᾶσαν ἔκπληξιν ὡς ἀληθῶς ὑπερβαίνει.
„Nikētēs Kōnstantinos Megistos Sebastos Makariǭ. Tosautē tou sōtēros hēmōn estin hē charis, hōs mēdemian logōn chorēgian tou parontos thaumatos axian einai dokein; to gar gnōrisma tou hagiōtatou ekeinou pathous hypo tę̄ gę̄ palai kryptomenon tosautais etōn periodois lathein, achris hou dia tēs tou koinou pantōn echthrou anaireseōs eleutherōtheisi tois heautou therapousin analampein emelle, pasan ekplēxin hōs alēthōs hyperbainei.
“The Victor Constantine Maximus Augustus to Macarius. So great is the grace of our Savior that no wealth of words seems worthy of the present wonder. For that the token of his most holy passion, long hidden beneath the earth, should have lain unnoticed for so many cycles of years, until it was to shine forth for his servants, set free by the removal of the common enemy of all — this truly surpasses all amazement.
Notes and citation
Summary: Constantine's letter to Macarius marvels that the token of Christ's passion has come to light after so many years.
- Whether “the token of his passion” means the tomb or a relic of the cross is debated. The letter runs through 3.32.
Notes on the original text
- Digital text corrected (transposed letters (digitization slip)): ἐκείονυ → ἐκείνου.
Cite (SBL): Eusebius, Vit. Const. 3.30.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-30-1).
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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.
3.30.2Heikel
εἰ γὰρ πάντες οἱ διὰ πάσης τῆς οἰκουμένης εἶναι δοκοῦντες σοφοὶ εἰς ἕν καὶ τὸ αὐτὸ συνελθόντες ἄξιόν τι τοῦ πράγματος ἐθέλωσιν εἰπεῖν, οὐδʼ ἄν πρὸς τὸ βραχύτατον ἁμιλληθῆναι δυνήσονται, ἐπεὶ τοσούτῳ πᾶσαν ἀνθρωπίνου λογισμοῦ χωρητικὴν φύσιν ἡ τοῦ θαύματος τούτου πίστις ὑπερβαίνει, ὅσῳ τῶν ἀνθρωπίνων τὰ οὐράνια συνέστη- κεν δυνατώτερα.
ei gar pantes hoi dia pasēs tēs oikoumenēs einai dokountes sophoi eis hen kai to auto synelthontes axion ti tou pragmatos ethelōsin eipein, oudʼ an pros to brachytaton hamillēthēnai dynēsontai, epei tosoutǭ pasan anthrōpinou logismou chōrētikēn physin hē tou thaumatos toutou pistis hyperbainei, hosǭ tōn anthrōpinōn ta ourania synestē- ken dynatōtera.
For if all throughout the world who are thought wise were to come together in one place and wished to say something worthy of the matter, they could not rival even the least part of it; for faith in this wonder surpasses every capacity of human reason as far as heavenly things are more powerful than human.
Notes and citation
Summary: No human wisdom could describe this wonder worthily.
Notes on the original text
- Digital text corrected (OCR letter error; dropped letter (digitization slip)): συνελθόντς → συνελθόντες; ἔξιόν → ἄξιόν.
Cite (SBL): Eusebius, Vit. Const. 3.30.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-30-2).
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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.
3.30.3Heikel
διὰ τοῦτο γοῦν οὗτος ἀεὶ καὶ πρῶτος καὶ μόνος μοι σκοπός, ἵνʼ ὥσπερ ἑαυτὴν ὁσημέραι καινοτέροις θαύμασιν ἡ τῆς ἀληθείας πίστις ἐπιδείκνυσιν, οὕτω καὶ αἰ ὁμογνώμονι προθυμίᾳ περὶ τὸν ἅγιον νόμον σωφροσύνῃ πάσῃ καὶ ὁμογνώμονι προθυμίᾳ σπουδαιότεραι γίγνωνται.
dia touto goun houtos aei kai prōtos kai monos moi skopos, hinʼ hōsper heautēn hosēmerai kainoterois thaumasin hē tēs alētheias pistis epideiknysin, houtō kai ai homognōmoni prothymią peri ton hagion nomon sōphrosynę̄ pasę̄ kai homognōmoni prothymią spoudaioterai gignōntai.
For this reason my first and only aim is always this: that as the faith of the truth shows itself daily by newer wonders, so [the souls of all of us] may become more zealous for the holy law, with all sobriety and unanimous eagerness.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Constantine's aim is that new wonders should make all more zealous for God's law.
- The digital text is damaged here (a phrase is repeated and words are lost); the bracketed words give the sense.
Notes on the original text
- Digital text corrected (OCR letter error; stray letter (digitization slip)): θανύμασιν → θαύμασιν; σωξροσύνῃ → σωφροσύνῃ.
Cite (SBL): Eusebius, Vit. Const. 3.30.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-30-3).
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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.
3.30.4Heikel
ὅπερ δʼ οὖν πᾶσιν εἶναι νομίζω φανερόν, ἐκεῖνο μάλιστά σε πεπεῖσθαι βούλομαι, ὡς ἄρα πάντων μοι μᾶλλον μέλει, ὅπως τὸν ἱερὸν ἐκεῖνον τόπον, ὃν θεοῦ προστάγματι αἰσχίστης εἰδώλου προσθήκης ὥσπέρ τινὸς ἐπικειμένου βάρους ἐκούφισα, ἅγιον μὲν ἐξ ἀρχῆς θεοῦ κρίσει γεγενημένον ἁγιώτερον δʼ ἀποφανθέντα ἀφʼ οὗ τὴν τοῦ σωτηρίου πάθους πίστιν εἰς φῶς προήγαγεν, οἰκοδομημάτων κάλλει κοσμήσωμεν.
hoper dʼ oun pasin einai nomizō phaneron, ekeino malista se pepeisthai boulomai, hōs ara pantōn moi mallon melei, hopōs ton hieron ekeinon topon, hon theou prostagmati aischistēs eidōlou prosthēkēs hōsper tinos epikeimenou barous ekouphisa, hagion men ex archēs theou krisei gegenēmenon hagiōteron dʼ apophanthenta aphʼ hou tēn tou sōtēriou pathous pistin eis phōs proēgagen, oikodomēmatōn kallei kosmēsōmen.
What I think is plain to all, I want you above all to be convinced of: that I care most of all that we should adorn with beautiful buildings that sacred place which, at God's command, I have relieved of the most shameful addition of an idol, as of a heavy burden laid upon it — a place holy from the beginning by God's judgment, and shown to be holier still since it brought to light the faith in the Savior's passion.
Notes and citation
Summary: Constantine's chief concern is to adorn the holy place he has freed from idolatry.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip); wrong accent (digitization slip)): ἐπικεμένου → ἐπικειμένου; φὼς → φῶς.
Cite (SBL): Eusebius, Vit. Const. 3.30.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-30-4).
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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 3, chapter 31
3.31.1Heikel
Προσήκει τοίνυν τὴν σὴν ἀγχίνοιαν οὕτω διατάξαι τε καὶ ἑκάστου τῶν ἀναγκαίων ποιήσασθαι πρόνοιαν, ὡς οὐ μόνον βασιλικὴν τῶν ἁπανταχοῦ βελτίονα ἀλλὰ καὶ τὰ λοιπὰ τοιαῦτα γενέσθαι, ὡς πάντα τά ἐφʼ ἑκάστης καλλιστεύοντα πόλεως ὑπὸ τοῦ κτίσματος τούτου νικᾶσθαι.
Prosēkei toinyn tēn sēn anchinoian houtō diataxai te kai hekastou tōn anankaiōn poiēsasthai pronoian, hōs ou monon basilikēn tōn hapantachou beltiona alla kai ta loipa toiauta genesthai, hōs panta ta ephʼ hekastēs kallisteuonta poleōs hypo tou ktismatos toutou nikasthai.
“It befits your intelligence, then, so to arrange and provide for every necessary thing that not only the basilica itself may be finer than those everywhere else, but that the rest too may be such that all the most beautiful buildings in every city are surpassed by this one.
Notes and citation
Summary: The church must surpass every other building.
Cite (SBL): Eusebius, Vit. Const. 3.31.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-31-1).
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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.
3.31.2Heikel
καὶ περὶ μὲν τῆς τῶν τοίχων ἐγέρσεώς τε καὶ καλλιεργίας Δρακιλιανῷ τῷ ἡμετέρῳ φίλῳ, τῷ διέποντι τὰ τῶν ἐπάρχων μέρη, καὶ τῷ τῆς ἐπαρχίας ἄρχοντι παρʼ ἡμῶν ἐγκεχειρίσθαι τὴν φροντίδα γίνωσκε. κεκέλευσται γὰρ ὑπὸ τῆς ἐμῆς εὐσεβείας καὶ τεχνίτας καὶ ἐργάτας καὶ πάνθʼ ὅσα περὶ εἰς οἰκοδομὴν ἀναγκαῖα τυγχάνειν παρὰ τῆς σῆς καταμάθοιεν ἀγχινοίας, παραχρῆμα διὰ τῆς ἐκείνων προνοίας ἀποσταλῆναι.
kai peri men tēs tōn toichōn egerseōs te kai kalliergias Drakilianǭ tǭ hēmeterǭ philǭ, tǭ dieponti ta tōn eparchōn merē, kai tǭ tēs eparchias archonti parʼ hēmōn enkecheiristhai tēn phrontida ginōske. kekeleustai gar hypo tēs emēs eusebeias kai technitas kai ergatas kai panthʼ hosa peri eis oikodomēn anankaia tynchanein para tēs sēs katamathoien anchinoias, parachrēma dia tēs ekeinōn pronoias apostalēnai.
As for the raising and adornment of the walls, know that we have entrusted the care of this to our friend Dracilianus, who administers the office of the prefects, and to the governor of the province. For my Piety has ordered that craftsmen and workmen, and whatever they learn from your intelligence to be necessary for the building, be sent at once through their care.
Notes and citation
Summary: Imperial officials will supply craftsmen and materials at the bishop's request.
- Dracilianus was deputy (vicarius) of the praetorian prefects for the diocese of the East.
Notes on the original text
- Digital text corrected (stray letter (digitization slip)): ἀγχινοίαςα → ἀγχινοίας.
Cite (SBL): Eusebius, Vit. Const. 3.31.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-31-2).
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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.
3.31.3Heikel
περὶ δὲ τῶν κιόνων εἴτʼ οὖν μαρμάρων, ἃ δἂν νομίσειας εἶναι τιμιώτατά τε καὶ χρησιμώτατα αὐτὸς συνόψεως γενομένης πρὸς ἡμᾶς γράψαι σπούδασον, ἵνʼ ὅσων δἂν καὶ ὁποίων χρείαν εἶναι διὰ τοῦ σοῦ γράμματος ἐπιγνῶμεν, ταῦτα πανταχόθεν μετενεχθῆναι δυνηθῇ· τὸν γὰρ τοῦ κόσμου θαυμασιώτατον τόπον κατʼ ἀξίαν φαιδρύνεσθαι δίκαιον.
peri de tōn kionōn eitʼ oun marmarōn, ha dan nomiseias einai timiōtata te kai chrēsimōtata autos synopseōs genomenēs pros hēmas grapsai spoudason, hinʼ hosōn dan kai hopoiōn chreian einai dia tou sou grammatos epignōmen, tauta pantachothen metenechthēnai dynēthę̄; ton gar tou kosmou thaumasiōtaton topon katʼ axian phaidrynesthai dikaion.
As for the columns or marbles, whichever you judge most precious and useful, make a survey yourself and be diligent to write to us, so that when we learn from your letter how many and of what kind are needed, these may be brought from every quarter; for it is right that the most wonderful place in the world should be worthily adorned.”
Notes and citation
Summary: Macarius is to report what columns and marbles are needed.
Notes on the original text
- Digital text corrected (OCR garble; repeated phrase; transposed letters (digitization slip)): πρὸς ἡμᾶς γράψαι τε καὶ χρησιμώτατα αὐτὸς συνόψεως γενομένης πρὸς ἡμᾶς γράψαι σπούδασον → πρὸς ἡμᾶς γράψαι σπούδασον; γράμμαοτς → γράμματος; μετεχθᾶηναι → μετενεχθῆναι.
Cite (SBL): Eusebius, Vit. Const. 3.31.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-31-3).
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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 3, chapter 32
3.32.1Heikel
Τὴν δὲ τῆς βασιλικῆς καμάραν πότερον λακωναρίαν ἢ διʼ ἑτέρας τινὸς ἐργασίας γενέσθαι σοι δοκεῖ, παρὰ σοῦ γνῶναι βούλομαι. εἰ γὰρ λακωναρία μέλλοι εἶναι, δυνήσεται καὶ χρυσῷ καλλωπισθῆναι.
Tēn de tēs basilikēs kamaran poteron lakōnarian ē diʼ heteras tinos ergasias genesthai soi dokei, para sou gnōnai boulomai. ei gar lakōnaria melloi einai, dynēsetai kai chrysǭ kallōpisthēnai.
“As for the vault of the basilica, I wish to learn from you whether you think it should be coffered or done in some other kind of work. For if it is to be coffered, it can also be decorated with gold.
Notes and citation
Summary: Constantine asks whether the ceiling should be coffered and gilded.
Notes on the original text
- Digital text corrected (OCR letter error): λαδωναρίαν → λακωναρίαν.
Cite (SBL): Eusebius, Vit. Const. 3.32.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-32-1).
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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.
3.32.2Heikel
τὸ λειπόμενον, ἵνʼ ἡ σὴ ὁσιότης τοῖς προειρημένοις δικασταῖς ᾗ τάχος γνωρισθῆναι ποιήσῃ, ὅσων τʼ ἐργατῶν καὶ τεχνιτῶν καὶ ἀναλωμάτων χρεία, καὶ πρὸς ἐμὲ εὐθέως ἀνενεγκεῖν σπουδάσῃ οὐ μόνον περὶ τῶν μαρμάρων τε καὶ κιόνων, ἀλλὰ καὶ περὶ τῶν λακωναριῶν, εἴγε τοῦτο κάλλιον ἐπικρίνειεν. Ὁ θεὸς σε διαφυλάξει, ἀδελφὲ ἀγαπητέ.“
to leipomenon, hinʼ hē sē hosiotēs tois proeirēmenois dikastais hę̄ tachos gnōristhēnai poiēsę̄, hosōn tʼ ergatōn kai technitōn kai analōmatōn chreia, kai pros eme eutheōs anenenkein spoudasę̄ ou monon peri tōn marmarōn te kai kionōn, alla kai peri tōn lakōnariōn, eige touto kallion epikrineien. Ho theos se diaphylaxei, adelphe agapēte.“
It remains for your Holiness to make known as quickly as possible to the officials mentioned how many workmen and craftsmen, and what expenditure, are needed, and to be diligent to report to me at once, not only about the marbles and columns but also about the coffered ceilings, if you judge this the finer choice. God will preserve you, beloved brother.”
Notes and citation
Summary: The bishop is to report his needs quickly to the officials and the emperor.
Notes on the original text
- Digital text corrected (OCR letter error): σπουσάσῃ → σπουδάσῃ.
Cite (SBL): Eusebius, Vit. Const. 3.32.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-32-2).
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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 3, chapter 33
3.33.1Heikel
Ταῦτα μὲν ἔγραφε βασιλεύς. ἅμα δὲ λόγῳ διʼ ἔργων ἐχώρει τὰ προστεταγμένα, καὶ δὴ κατʼ αὐτὸ τὸ σωτήριον μαρτύριον ἡ νέα κατεσκευάζετο Ἱερουσαλήμ, ἀντιπρόσωπος τῇ πάλαι βοωμένῃ ἣ μετὰ τὴν κυριοκτόνον μιαιφονίαν ἐρημίας ἐπʼ ἔσχατα περιτραπεῖσα δίκην ἔτισε δυσσεβῶν οἰκητόρων.
Tauta men egraphe basileus. hama de logǭ diʼ ergōn echōrei ta prostetagmena, kai dē katʼ auto to sōtērion martyrion hē nea kateskeuazeto Hierousalēm, antiprosōpos tę̄ palai boōmenę̄ hē meta tēn kyrioktonon miaiphonian erēmias epʼ eschata peritrapeisa dikēn etise dyssebōn oikētorōn.
So the emperor wrote. And as soon as the word was given, what he had ordered went into effect. At the very Martyrium of salvation the new Jerusalem was built, facing the old one so celebrated in story, which, after the bloody murder of the Lord, was overthrown in utter desolation and paid the penalty for its impious inhabitants.
Notes and citation
Summary: At the tomb a “new Jerusalem” rose facing the old city.
- The view of the old Jerusalem's destruction as punishment is Eusebius's own and is translated as written.
Cite (SBL): Eusebius, Vit. Const. 3.33.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-33-1).
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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.
3.33.2Heikel
ταύτης δʼ οὖν ἄντικρυς βασιλεὺς τὴν κατὰ τοῦ θανάτου σωτήριον νίκην πλουσίαις καὶ δαψιλέσιν ἀνύψου φιλοτιμίαις, τάχα που ταύτην οὖσαν τὴν διὰ προφητικῶν θεσπισμάτων κεκηρυγμένην καινὴν καὶ νέαν Ἱερουσαλήμ, ἧς πέρι μακροὶ λόγοι μυρία διʼ ἐνθέου πνεύματος θεσπίζοντες ἀνυμνοῦσιν· καὶ δὴ τοῦ παντὸς ὥσπερ τινὰ κεφαλὴν πρῶτον ἁπάντων τὸ ἱερὸν ἄντρον ἐκόσμει· μνῆμα δʼ ἦν αίωνίου μνήμης γέμον, τοῦ μεγάλου σωτῆρος τὰ κατὰ τοῦ θανάτου περιέχον τρόπαια, μνῆμα θεσπέσιον, παρʼ ᾧ φῶς ἐξαστράπτων ποτὲ ἄγγελος τὴν διὰ τοῦ σωτῆρος ἐνδεικνυμένην παλιγγενεσίαν τοῖς πᾶσιν εὐηγγελίζετο.
tautēs dʼ oun antikrys basileus tēn kata tou thanatou sōtērion nikēn plousiais kai dapsilesin anypsou philotimiais, tacha pou tautēn ousan tēn dia prophētikōn thespismatōn kekērygmenēn kainēn kai nean Hierousalēm, hēs peri makroi logoi myria diʼ entheou pneumatos thespizontes anymnousin; kai dē tou pantos hōsper tina kephalēn prōton hapantōn to hieron antron ekosmei; mnēma dʼ ēn aiōniou mnēmēs gemon, tou megalou sōtēros ta kata tou thanatou periechon tropaia, mnēma thespesion, parʼ hǭ phōs exastraptōn pote angelos tēn dia tou sōtēros endeiknymenēn palingenesian tois pasin euēngelizeto.
Opposite this city, then, the emperor raised high the saving victory over death with rich and abundant munificence; and this was perhaps the new and fresh Jerusalem proclaimed in the prophetic oracles, about which long passages, prophesying countless things through the divine Spirit, sing its praises. First of all, as the head of the whole, he adorned the sacred cave. It was a tomb full of eternal memory, holding the trophies of the great Savior over death — a divine tomb, at which an angel once, flashing with light, announced to all the good news of the rebirth shown forth through the Savior.
Rev 21:2 (allusion, medium confidence) · Isa 65:18 (echo, low confidence)
Notes and citation
Summary: The new church, perhaps the prophesied new Jerusalem, centered on the adorned tomb.
- The new Jerusalem: Rev 21:2 (compare Isa 65:18).
Notes on the original text
- Digital text corrected (stray letter (digitization slip)): κεκιηρυγμένην → κεκηρυγμένην; μηνήμης → μνήμης.
Cite (SBL): Eusebius, Vit. Const. 3.33.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-33-2).
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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 3, chapter 34
3.34.1Heikel
Τοῦτο μὲν οὖν πρῶτον ὡσανεὶ τοῦ παντὸς κεφαλὴν ἐξαιρέτοις κίοσι κόσμῳ τε πλείστῳ κατεποίκιλεν ἡ βασιλέως φιλοτιμία, παντοίοις καλλωπίσμασι τὸ σεμνὸν ἄντρον φαιδρύνουσα.
Touto men oun prōton hōsanei tou pantos kephalēn exairetois kiosi kosmǭ te pleistǭ katepoikilen hē basileōs philotimia, pantoiois kallōpismasi to semnon antron phaidrynousa.
This, then, first of all, as the head of the whole, the emperor's munificence decorated with choice columns and the richest ornament, brightening the holy cave with every kind of embellishment.
Notes and citation
Summary: The tomb was adorned with columns and ornament.
Notes on the original text
- Digital text corrected (words joined by the digitization): ὡσανεὶτοῦ → ὡσανεὶ τοῦ.
Cite (SBL): Eusebius, Vit. Const. 3.34.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-34-1).
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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.
Life 3, chapter 35
3.35.1Heikel
Διέβαινε δʼ ἑξῆς ἐπὶ παμμεγέθη χῶρον εἰς καθαρὸν αἴθριον ἀναπεπταμένον, ὃν δὴ λίθος λαμπρὸς κατεστρωμένος ἐπʼ ἐδάφους ἐκόσμει, μακροῖς περιδρόμοις στοῶν ἐκ τριπλεύρου περιεχόμενον.
Diebaine dʼ hexēs epi pammegethē chōron eis katharon aithrion anapeptamenon, hon dē lithos lampros katestrōmenos epʼ edaphous ekosmei, makrois peridromois stoōn ek tripleurou periechomenon.
Next he passed on to a very large space lying open to the clear sky, which was adorned with bright stone paving on the ground and enclosed on three sides by long colonnades.
Notes and citation
Summary: An open court paved with stone and surrounded by colonnades lay beyond the tomb.
Notes on the original text
- Digital text corrected (stray digit splitting a word): τριπλε3 ύρου → τριπλεύρου.
Cite (SBL): Eusebius, Vit. Const. 3.35.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-35-1).
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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 3, chapter 36
3.36.1Heikel
Τῷ γὰρ καταντικρὺ πλευρῷ τοῦ ἄντρου, ὃ δὴ πρὸς ἀνίσχοντα ἥλιον ἑώρα, ὁ βασίλειος συνῆπτο νεώς, ἔργον ἐξαίσιον εἰς ὕψος ἄπειρον ἠρμένον μήκους τε καὶ πλάτους ἐπὶ πλεῖστον εὐρυνό- μενον· οὗ τὰ μὲν εἴσω τῆς οἰκοδομίας ὕλης μαρμάρου ποικίλης διεκάλυπτον πλακώσεις, ἡ δʼ ἐκτὸς τῶν τοίχων ὄψις ξεστῷ λίθῳ ταῖς πρὸς ἕκαστον ἁρμογαῖς συνημμένῳ λαμπρυνομένη ὑπερφυές τι χρῆμα κάλλους τῆς ἐκ μαρμάρου προσόψεως οὐδὲν ἀποδέον παρεῖχεν.
Tǭ gar katantikry pleurǭ tou antrou, ho dē pros anischonta hēlion heōra, ho basileios synēpto neōs, ergon exaision eis hypsos apeiron ērmenon mēkous te kai platous epi pleiston euryno- menon; hou ta men eisō tēs oikodomias hylēs marmarou poikilēs diekalypton plakōseis, hē dʼ ektos tōn toichōn opsis xestǭ lithǭ tais pros hekaston harmogais synēmmenǭ lamprynomenē hyperphyes ti chrēma kallous tēs ek marmarou prosopseōs ouden apodeon pareichen.
On the side opposite the cave, which faced the rising sun, the royal temple was joined on, an extraordinary work raised to an immense height and very broad in length and width. Its interior was covered with slabs of varied marble, while the outer face of the walls, gleaming with polished stone closely fitted at every joint, presented an extraordinary beauty in no way inferior to marble.
Notes and citation
Summary: The basilica, east of the tomb, was vast and faced with marble and polished stone.
Cite (SBL): Eusebius, Vit. Const. 3.36.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-36-1).
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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.
3.36.2Heikel
ἄνω δὲ πρὸς αὐτοῖς ὀρόφοις τὰ μὲν ἐκτὸς δώματα μολίβου περιέφραττεν ὕλη, ὄμβρων ἀσφαλὲς ἔρυμα χειμερίων, τὰ δὲ τῆς εἴσω στέγης γλυτοῦ βασιλείου οἴκου συνεχέσι ταῖς πρὸς ἀλλήλας συμπλοκαῖς ἀνευρυνόμενα, χρυσῷ τε διαυγεῖ διʼ ἅλου κεκαλυμμένα, φωτὸς οἷα μαρμαρυγαῖς τὸν πάντα νεὼν ἐξαστράπτειν ἐποίει.
anō de pros autois orophois ta men ektos dōmata molibou periephratten hylē, ombrōn asphales eryma cheimeriōn, ta de tēs eisō stegēs glytou basileiou oikou synechesi tais pros allēlas symplokais aneurynomena, chrysǭ te diaugei diʼ halou kekalymmena, phōtos hoia marmarygais ton panta neōn exastraptein epoiei.
Above, at the roof, the outside was covered with lead, a safe defense against winter rains; while the inner ceiling, carved with coffered work and extending in continuous interlacing panels over the whole royal house, and overlaid throughout with brilliant gold, made the whole temple flash as with gleams of light.
Notes and citation
Summary: The roof was leaded outside and gilded coffered work within.
Notes on the original text
- Digital text corrected (OCR letter error; doubled letter (digitization slip)): ἀρόφοις → ὀρόφοις; χριμερίων → χειμερίων; κεκαλλυμμένα → κεκαλυμμένα.
Cite (SBL): Eusebius, Vit. Const. 3.36.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-36-2).
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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 3, chapter 37
3.37.1Heikel
Ἀμφὶ δʼ ἑκάτερα τὰ πλευρὰ διττῶν στοῶν, ἀναγείων τε καὶ καταγείων, δίδυμοι παραστάδες τῷ μήκει τοῦ νεὼ συνεξετείνοντο, χρυσῷ καὶ αὗται τοὺς ὀρόφους πεποικιλμέναι· ὧν αἱ μὲν ἐπὶ προσώπου τοῦ οἴκου κίοσι παμμεγέθεσιν ἐπηρείδοντο, αἱ δʼ εἴσω τῶν ἔμπροσθεν ὑπὸ πεσσοῖς ἀνηγείροντο πολὺν τὸν ἔξωθεν περιβεβλημένοις κόσμον. πύλαι δὲ τρεῖς πρὸς αὐτὸν ἀνίσχοντα ἥλιον εὖ διατάξαι κείμεναι τὰ πλήθη τῶν εἴσω φερομένων ὑπεδέχοντο.
Amphi dʼ hekatera ta pleura dittōn stoōn, anageiōn te kai katageiōn, didymoi parastades tǭ mēkei tou neō synexeteinonto, chrysǭ kai hautai tous orophous pepoikilmenai; hōn hai men epi prosōpou tou oikou kiosi pammegethesin epēreidonto, hai dʼ eisō tōn emprosthen hypo pessois anēgeironto polyn ton exōthen peribeblēmenois kosmon. pylai de treis pros auton anischonta hēlion eu diataxai keimenai ta plēthē tōn eisō pheromenōn hypedechonto.
Along each side, twin aisles with double colonnades, upper and lower, ran the length of the temple, their ceilings too adorned with gold. Those at the front of the building rested on very large columns, while those within them were raised on piers richly decorated on their outer surfaces. Three doors, well placed facing the rising sun, received the crowds coming in.
Notes and citation
Summary: Double aisles lined the nave, and three eastern doors admitted the crowds.
Notes on the original text
- Digital text corrected (OCR letter error; dropped letter (digitization slip)): ἔφωθεν → ἔξωθεν; περιβελημένοις → περιβεβλημένοις.
Cite (SBL): Eusebius, Vit. Const. 3.37.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-37-1).
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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 3, chapter 38
3.38.1Heikel
Τούτων δʼ ἀντικρὺς τὸ κεφάλαιον τοῦ παντὸς ἡμισφαίριον ἦν ἐπʼ ἄκρου τοῦ βασιλείου τεταγμένον, ὃ δὴ δυοκαίδεκα κίονες ἐστεφάνουν, τοῖς τοῦ σωτῆρος ἀποστόλοις ἰσάριθμοι, κρατῆρσι μεγίστοις ἐξ ἀργύρου πεποιημένοις τὰς κορυφὰς κοσμούμενοι, οὓς δὴ βασιλεὺς αὐτὸς ἀνάθημα κάλλιστον ἐδωρεῖτο τῷ αὐτοῦ θεῷ.
Toutōn dʼ antikrys to kephalaion tou pantos hēmisphairion ēn epʼ akrou tou basileiou tetagmenon, ho dē dyokaideka kiones estephanoun, tois tou sōtēros apostolois isarithmoi, kratērsi megistois ex argyrou pepoiēmenois tas koryphas kosmoumenoi, hous dē basileus autos anathēma kalliston edōreito tǭ autou theǭ.
Opposite these, the crowning point of the whole was a hemisphere set at the head of the basilica. Twelve columns encircled it, equal in number to the apostles of the Savior, their tops adorned with very large bowls made of silver, which the emperor himself presented to his God as a most beautiful offering.
Notes and citation
Summary: A hemisphere with twelve columns, for the twelve apostles, crowned the basilica.
- The exact form of the “hemisphere” (probably an apse) is debated.
Cite (SBL): Eusebius, Vit. Const. 3.38.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-38-1).
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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 3, chapter 39
3.39.1Heikel
Ἔνθεν δὲ προϊόντων ἐπὶ τὰς πρὸ τοῦ νεὼ κειμένας εἰσόδους αἴθριον διελάμβανεν ἄλλο. ἐξέδραι δʼ ἦσαν ἐνταυθοῖ παρʼ ἑκάτερα, καὶ αὐλὴ πρώτη στοαὶ τʼ ἐπὶ ταύτῃ, καὶ ἐπὶ πᾶσιν αἱ αὔλειοι πύλαι, μεθʼ ἃς ἐπʼ αὐτῆς μέσης πλατείας ἀγορᾶς τὰ τοῦ παντὸς προπύλαια φιλοκάλως ἠσκημένα τοῖς τὴν ἐκτὸς πορείαν ποιουμένοις καταπληκτικὴν παρεῖχον τὴν τῶν ἔνδον ὁρωμένων θέαν.
Enthen de proïontōn epi tas pro tou neō keimenas eisodous aithrion dielambanen allo. exedrai dʼ ēsan entauthoi parʼ hekatera, kai aulē prōtē stoai tʼ epi tautę̄, kai epi pasin hai auleioi pylai, methʼ has epʼ autēs mesēs plateias agoras ta tou pantos propylaia philokalōs ēskēmena tois tēn ektos poreian poioumenois kataplēktikēn pareichon tēn tōn endon horōmenōn thean.
Going on from there to the entrances in front of the temple, one came to another atrium. There were exedras on either side, a first court with colonnades beyond it, and finally the gates of the court; after these, in the very middle of the broad marketplace, the propylaea of the whole, finely wrought, gave those passing by outside an astonishing view of what was to be seen within.
Notes and citation
Summary: An atrium, court, and gateway led from the marketplace into the church.
Notes on the original text
- Digital text corrected (words joined by the digitization): ἐπὶτὰς → ἐπὶ τὰς.
Cite (SBL): Eusebius, Vit. Const. 3.39.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-39-1).
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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 3, chapter 40
3.40.1Heikel
Τόνδε μὲν οὖν τὸν νεὼν σωτηρίου ἀναστάσεως ἐναργὲς ἀνίστη μαρτύριον βασιλεύς, πλουσίᾳ καὶ βασιλικῇ κατασκευῇ τὸν σύμπαντα καταφαιδρύνας, ἐκόσμει δʼ αὐτὸν ἀδιηγήτοις κάλλεσι πλείστων ὅσων ἀναθημάτων, χρυσοῦ καὶ ἀργύρου καὶ λίθων πολυτελῶν ἐν διαλλαττούσαις ὕλαις, ὧν τὴν κατὰ μέρος ἐπισκευὴν φιλοτέχνως εἰργασμένην μεγέθει τε καὶ πλήθει καὶ ποικιλίαις οὐ σχολὴ νῦν ἐπεξιέναι τῷ λόγῳ.
Tonde men oun ton neōn sōtēriou anastaseōs enarges anistē martyrion basileus, plousią kai basilikę̄ kataskeuę̄ ton sympanta kataphaidrynas, ekosmei dʼ auton adiēgētois kallesi pleistōn hosōn anathēmatōn, chrysou kai argyrou kai lithōn polytelōn en diallattousais hylais, hōn tēn kata meros episkeuēn philotechnōs eirgasmenēn megethei te kai plēthei kai poikiliais ou scholē nyn epexienai tǭ logǭ.
This temple, then, the emperor raised up as a clear testimony to the saving resurrection, embellishing the whole with rich and royal furnishings; and he adorned it with the indescribable beauty of very many offerings of gold, silver, and precious stones in various materials. There is no leisure now to describe in words their detailed and skillful workmanship, their size, number, and variety.
Notes and citation
Summary: The church was richly furnished with gifts of gold, silver, and jewels.
- “Testimony” (μαρτύριον) plays on the name of the basilica, the Martyrium.
Cite (SBL): Eusebius, Vit. Const. 3.40.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-40-1).
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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 3, chapter 41
3.41.1Heikel
Ἀπολαβὼν δʼ ἐνταυθοῖ χώρας ἑτέρας δυσὶν ἄντροις μυστικοῖς τετιμημένας, πλουσίαις καὶ ταῦτα φιλοτιμίαις ἐκόσμει· τῷ μὲν τῆς πρώτης τοῦ σωτῆρος θεοφανείας ἄντρῳ, ἔνθα δὴ καὶ τὰ τῆς ἐνσάρκου γενέσεως ὑπέστη, τὰς καταλλήλους νέμων τιμάς, τῷ δὲ τῆς εἰς οὐρανοὺς ἀναλήψεως τὴν ἐπὶ τῆς ἀκρωρείας μνήμην σεμνύνων. καὶ τὰῦτα δὲ φιλοκάλως ἐτίμα, τῆς αὐτοὺ μητρός, ἣ τοσοῦτον ἀγαθὸν τῷ τῶν ἀνθρώπων διηκονήσατο βίῳ, διαιωνίζων τὴν μνήμην.
Apolabōn dʼ entauthoi chōras heteras dysin antrois mystikois tetimēmenas, plousiais kai tauta philotimiais ekosmei; tǭ men tēs prōtēs tou sōtēros theophaneias antrǭ, entha dē kai ta tēs ensarkou geneseōs hypestē, tas katallēlous nemōn timas, tǭ de tēs eis ouranous analēpseōs tēn epi tēs akrōreias mnēmēn semnynōn. kai tauta de philokalōs etima, tēs autou mētros, hē tosouton agathon tǭ tōn anthrōpōn diēkonēsato biǭ, diaiōnizōn tēn mnēmēn.
Taking over in that region other places honored by two mystic caves, he adorned these too with rich munificence. To the cave of the Savior's first manifestation, where he underwent his birth in the flesh, he paid fitting honors, and at the cave of his ascension into heaven he glorified the memorial on the mountaintop. These too he honored splendidly, perpetuating the memory of his mother, who had rendered so great a service to the life of mankind.
Notes and citation
Summary: Constantine also adorned the caves of Christ's birth and ascension, in memory of his mother.
- The caves are at Bethlehem (church of the Nativity) and on the Mount of Olives (the Eleona church). The mother is Helena (see 3.42–47).
Notes on the original text
- Digital text corrected (dropped letter (digitization slip); words joined by the digitization): μὲντῆς → μὲν τῆς; γενέσως → γενέσεως.
Cite (SBL): Eusebius, Vit. Const. 3.41.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-41-1).
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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 3, chapter 42
3.42.1Heikel
Ἐπειδὴ γὰρ αὕτη τῷ παμβασιλεῖ θεῷ τὸ τῆς εὐσεβοῦς διαθέσεως ἀποδοῦναι χρέος ἔργον ἐποιήσατο, ἐφʼ υἱῷ τε βασιλεῖ τοσούτῳ παισί τε αὐτοῦ καίσαρσι θεοφιλετάτοις ἑαυτῆς ἐκγόνοις τὰ χαριστήρια δεῖν ᾤετο διʼ εὐχῶν ἀποπληρῶσαι, ἧκεν δὴ σπεύδουσα νεανικῶς ἡ πρέσβυς, ὑπερβαλλούσῃ φρονήσει τὴν ἀξιάγαστον ἀνιστορήσουσα γῆν ἔθνη τε τὰ ἑῷα καὶ δήμους ὁμοῦ καὶ λαοὺς βασιλικῇ προμηθείᾳ ἐποψομένη. ὡς δὲ τοῖς βήμασι τοῖς σωτηρίοις τὴν πρέπουσαν ἀπεδίδου προσκύνησιν, ἀκολούθως προφητικῷ λόγῳ, φάντι „προσκυνήσωμεν εἰς τὸν τόπον, οὗ ἔστησαν οἱ πόδες αὐτοῦ“, τῆς οἰκείας εὐσεβείας καρπὸν καὶ τοῖς μετέπειτα παραχρῆμα κατελίμπανεν.
Epeidē gar hautē tǭ pambasilei theǭ to tēs eusebous diatheseōs apodounai chreos ergon epoiēsato, ephʼ huiǭ te basilei tosoutǭ paisi te autou kaisarsi theophiletatois heautēs ekgonois ta charistēria dein ǭeto diʼ euchōn apoplērōsai, hēken dē speudousa neanikōs hē presbys, hyperballousę̄ phronēsei tēn axiagaston anistorēsousa gēn ethnē te ta heǭa kai dēmous homou kai laous basilikę̄ promētheią epopsomenē. hōs de tois bēmasi tois sōtēriois tēn prepousan apedidou proskynēsin, akolouthōs prophētikǭ logǭ, phanti „proskynēsōmen eis ton topon, hou estēsan hoi podes autou“, tēs oikeias eusebeias karpon kai tois metepeita parachrēma katelimpanen.
For since she had made it her task to pay to God, the King of all, the debt of her pious disposition, and thought that she must fulfill with prayers her thank-offerings for so great an emperor, her son, and for his sons, the most God-beloved Caesars, her grandchildren, the aged woman came with youthful eagerness to survey with surpassing understanding the land worthy of all admiration, and to visit with imperial care the eastern provinces, cities, and peoples. When she had paid fitting reverence to the footsteps of the Savior, according to the prophetic word that says, “Let us worship at the place where his feet stood,” she at once left to later generations too the fruit of her own piety.
Ps 132:7 (131:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Helena, Constantine's aged mother, made a pilgrimage to the holy places in the East.
- Helena's journey took place about 326–327. The quotation is Ps 132:7 (131:7 LXX).
Notes on the original text
- Digital text corrected (repeated syllable (digitization slip); transposed letters (digitization slip)): χαριστστήρια → χαριστήρια; ἔθην → ἔθνη.
Cite (SBL): Eusebius, Vit. Const. 3.42.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-42-1).
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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 3, chapter 43
3.43.1Heikel
Αὐτίκα δʼ οὖν τῷ προσκυνηθέντι θεῷ δύο νεὼς ἀφιέρου, τὸν μὲν πρὸς τῷ τῆς γενέσεως ἄντρῳ, τὸν δʼ ἐπὶ τοῦ τῆς ἀναλήψεως ὄρους. καὶ γὰρ καὶ γένεσιν ὑπομεῖναι ὁ μεθʼ ἡμῶν θεὸς διʼ ἡμᾶς ἠνέσχετο, καὶ τόπος αὐτοῦ τῆς ἐνσάρκου γενέσεως ὀνομαστὶ παρʼ Ἑβραίοις ἡ Βηθλεὲμ ἐκηρύττετο.
Autika dʼ oun tǭ proskynēthenti theǭ dyo neōs aphierou, ton men pros tǭ tēs geneseōs antrǭ, ton dʼ epi tou tēs analēpseōs orous. kai gar kai genesin hypomeinai ho methʼ hēmōn theos diʼ hēmas ēnescheto, kai topos autou tēs ensarkou geneseōs onomasti parʼ Hebraiois hē Bēthleem ekērytteto.
At once, then, she dedicated two temples to the God she worshiped, one at the cave of his birth, the other on the mount of his ascension. For God-with-us submitted, for our sake, to undergo birth, and the place of his birth in the flesh was proclaimed among the Hebrews by the name of Bethlehem.
Matt 1:23 (echo, medium confidence) · Mic 5:2 (5:1 LXX) (echo, low confidence)
Notes and citation
Summary: Helena founded churches at Bethlehem and on the Mount of Olives.
- “God-with-us” recalls Matt 1:23 (Isa 7:14); Bethlehem as the birthplace, Mic 5:2.
Notes on the original text
- Digital text corrected (word split by the digitization): γέν εσιν → γένεσιν.
Cite (SBL): Eusebius, Vit. Const. 3.43.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-43-1).
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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.
3.43.2Heikel
διὸ δὴ βασιλὶς ἡ θεοσεβεστάτη τῆς θεοτόκου τὴν κύησιν μνήμασι θαυμαστοῖς κατεκόσμει, παντοίως τὸ τῇδε ἱερὸν ἄντρον φαιδρύνουσα, βασιλεὺς δὲ μικρὸν ὕστερον βασιλικοῖς ἀναθήμασι καὶ ταύτην ἐτίμα, τοῖς ἐξ ἀργύρου καὶ χρυσοῦ κειμηλίοις περιπετάσμασί τε ποικίλοις τὰς τῆς μητρὸς ἐπαύξων φιλοκαλίας.
dio dē basilis hē theosebestatē tēs theotokou tēn kyēsin mnēmasi thaumastois katekosmei, pantoiōs to tę̄de hieron antron phaidrynousa, basileus de mikron hysteron basilikois anathēmasi kai tautēn etima, tois ex argyrou kai chrysou keimēliois peripetasmasi te poikilois tas tēs mētros epauxōn philokalias.
So the most pious empress adorned the place where the God-bearer gave birth with wonderful monuments, brightening the sacred cave there in every way; and a little later the emperor honored it too with imperial offerings, adding to his mother's works of beauty with treasures of silver and gold and embroidered hangings.
Notes and citation
Summary: Helena and Constantine adorned the cave of the Nativity.
- “God-bearer” renders θεοτόκος, a title of Mary.
Cite (SBL): Eusebius, Vit. Const. 3.43.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-43-2).
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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.
3.43.3Heikel
πάλιν δʼ ἡ μὲν βασιλέως μήτηρ τῆς εἰς οὐρανοὺς πορείας τοῦ τῶν ὅλων σωτῆρος ἐπὶ τοῦ τῶν ἐλαιῶν ὅρους τὴν μνήμην ἐπηρμέναις οἰκοδομίαις ἀνύψου, ἄνω πρὸς ταῖς ἀκρωρείαις παρὰ τὴν τοῦ παντὸς ὄρους κορυφὴν ἱερὸν οἶκον ἐκκλησίας ἀνεγείρασα, νεών τε κἀνταῦθα προσευκτήριον τῷ τὰς αὐτόθι διατριβὰς ἑλομένῳ σωτῆρι συστησαμένη, ἐπεὶ κἀνταῦθα λόγος ἀληθὴν κατέχει ἐν αὐτῷ ἄντρῳ τοὺς αὐτοῦ θιασώτας μυεῖν τὰς ἀπορρήτους τελετὰς τὸν τῶν ὅλων σωτῆρα.
palin dʼ hē men basileōs mētēr tēs eis ouranous poreias tou tōn holōn sōtēros epi tou tōn elaiōn horous tēn mnēmēn epērmenais oikodomiais anypsou, anō pros tais akrōreiais para tēn tou pantos orous koryphēn hieron oikon ekklēsias anegeirasa, neōn te kantautha proseuktērion tǭ tas autothi diatribas helomenǭ sōtēri systēsamenē, epei kantautha logos alēthēn katechei en autǭ antrǭ tous autou thiasōtas myein tas aporrētous teletas ton tōn holōn sōtēra.
Again, the emperor's mother raised on high, with lofty buildings, the memorial of the journey into heaven of the Savior of all on the Mount of Olives. Up by the ridge, beside the very summit of the whole mountain, she erected a sacred church house, and built there too a temple for prayer to the Savior who chose to spend his time in that place; since here too a true account holds that in that very cave the Savior of all initiated his disciples into the secret mysteries.
Matt 24:3 (echo, low confidence)
Notes and citation
Summary: On the Mount of Olives Helena built a church over the cave where Christ taught his disciples.
- This is the Eleona church. The tradition refers to Christ's teaching on the Mount of Olives (compare Matt 24:3).
Notes on the original text
- Digital text corrected (stray letter (digitization slip)): οιἰκοδομίαις → οἰκοδομίαις; σωψτῆρα → σωτῆρα.
Cite (SBL): Eusebius, Vit. Const. 3.43.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-43-3).
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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.
3.43.4Heikel
βασιλεὺς δὲ κἀνταῦθα παντοίοις ἀναθήμασί τε καὶ κόσμοις τὸν μέγαν ἐγέραιρε βασιλέα. καὶ δὴ δύο ταῦτα μνήμης ἐπάξια αἰωνίου σεμνὰ καὶ περικαλλῆ καθιερώματα ἐπὶ δύο μυστικῶν ἄντρων Ἑλένη αὐγούστα θεῷ τῷ αὐτῆς σωτῆρι, θεοφιλοῦς βασιλέως θεοφιλὴς μήτηρ, εὐσεβοῦς τεκμήρια διαθέσεως ἵδρυτο, δεξιὰν αὐτῇ βασιλικῆς ἐξουσίας τοῦ παιδὸς παρασχομένου.
basileus de kantautha pantoiois anathēmasi te kai kosmois ton megan egeraire basilea. kai dē dyo tauta mnēmēs epaxia aiōniou semna kai perikallē kathierōmata epi dyo mystikōn antrōn Helenē augousta theǭ tǭ autēs sōtēri, theophilous basileōs theophilēs mētēr, eusebous tekmēria diatheseōs hidryto, dexian autę̄ basilikēs exousias tou paidos paraschomenou.
Here too the emperor honored the great King with all kinds of offerings and ornaments. These two venerable and most beautiful dedications, worthy of eternal remembrance, over two mystic caves, Helena Augusta, the God-beloved mother of a God-beloved emperor, founded for God her Savior as tokens of her pious disposition, her son supplying her with the right hand of his imperial power.
Notes and citation
Summary: Both churches were Helena's foundations, supported by her son's authority.
Notes on the original text
- Digital text corrected (stray letter (digitization slip); transposed letters (digitization slip)): θοεφιλὴς → θεοφιλὴς; τεκεμήρια → τεκμήρια.
Cite (SBL): Eusebius, Vit. Const. 3.43.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-43-4).
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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.
3.43.5Heikel
καρπὸν δʼ ἐπάξιον ἡ πρέσβυς οὐκ εἰς μακρὸν ἀπελάμβανεν, ἀγαθοῖς μὲν ἅπασι τὸν πάντα τῆς ζωῆς χρόνον ἐπʼ αὐτῷ γήραος οὐδῶ διαπεραναμένη, λόγοις δὲ καῖ ἔργοις τῶν σωτηρίων παραγγελμάτων εὐθαλεῖς παρασχομένη βλαστούς, κἄπειτα οὕτω βίον εὐσταλῆ καὶ ἄλυπον σώματος ὁμοῦ καὶ ψυχῆς ἐν ἐρρωμένῳ φρονήματι διανύσασα, ἐφʼ οἷς καὶ τέλος εὐσεβείας ἐπάξιον ἀγαθήν τε παρὰ θεοῦ ἀμοιβὴν κἀπὶ τοῦ παρόντος εὕρατο βίου.
karpon dʼ epaxion hē presbys ouk eis makron apelambanen, agathois men hapasi ton panta tēs zōēs chronon epʼ autǭ gēraos oudō diaperanamenē, logois de kai ergois tōn sōtēriōn parangelmatōn euthaleis paraschomenē blastous, kapeita houtō bion eustalē kai alypon sōmatos homou kai psychēs en errōmenǭ phronēmati dianysasa, ephʼ hois kai telos eusebeias epaxion agathēn te para theou amoibēn kapi tou parontos heurato biou.
Not long afterwards the aged woman received a worthy reward. She had spent the whole of her life in every good thing, up to the very threshold of old age; she had brought forth, in words and deeds, flourishing shoots of the saving commandments; and she then completed a well-ordered life, untroubled in body and soul alike, with her mind still vigorous. For these things she received, even in this present life, an end worthy of her piety and a good reward from God.
Notes and citation
Summary: Helena ended a long, good life with a worthy death.
Cite (SBL): Eusebius, Vit. Const. 3.43.5 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-43-5).
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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 3, chapter 44
3.44.1Heikel
Τὴν γάρ τοι σύμπασαν ἑῲαν μεγαλοπρεπείᾳ βασιλικῆς ἐξουσίας ἐμπεριελθοῦσα, μυρία μὲν ἀθρόως τοῖς κατὰ πόλιν ἐδωρεῖτο δήμοις ἰδίᾳ τε τῶν προσιόντων ἑκάστῳ, πλεῖστά θʼ ὅσα πένησι τικοὶς τάγμασι δεξιᾷ μεγαλοπρεπεὶ διένεμεν, πλεπιστά θʼ ὅσα πένησι γυμνοῖς καὶ ἀπεριστάτοις ἐδίδου, τοῖς μὲν χρημάτων δόσεις ποιουμένη τοῖς δὲ τὰ πρὸς τὴν τοῦ σώματος σκέπην δαψιλῆς ἐπαρκοῦσα, ἐτέρους δʼ ἀπήλλαττε δεσμῶν μετάλλων τε κακοπαθείᾳ ταλαιπωρουμένους, ἠλευθέρου τε πλεονεκτουμένους, καὶ πάλιν ἄλλους ἐφορίας ἐνεκαλεῖτο.
Tēn gar toi sympasan heǭan megaloprepeią basilikēs exousias emperielthousa, myria men athroōs tois kata polin edōreito dēmois idią te tōn prosiontōn hekastǭ, pleista thʼ hosa penēsi tikois tagmasi dexią megaloprepei dienemen, plepista thʼ hosa penēsi gymnois kai aperistatois edidou, tois men chrēmatōn doseis poioumenē tois de ta pros tēn tou sōmatos skepēn dapsilēs eparkousa, eterous dʼ apēllatte desmōn metallōn te kakopatheią talaipōroumenous, ēleutherou te pleonektoumenous, kai palin allous ephorias enekaleito.
For as she went round the whole East with the magnificence of imperial authority, she gave countless gifts to the peoples of the cities in general, and privately to each who approached her; with a magnificent hand she distributed very many gifts to the ranks of the soldiers; and very many she gave to the poor, naked and helpless, making gifts of money to some and supplying others abundantly with clothing for the body. Others she freed from prison and from the misery of the mines where they were suffering hardship; she released those who were oppressed by fraud, and recalled others from exile.
Notes and citation
Summary: On her journey Helena gave generously to cities, soldiers, and the poor, and freed prisoners and exiles.
- The digital text is garbled in places (πένησι τικοὶς τάγμασι, probably στρατιωτικοῖς τάγμασι, and a repeated phrase); translated by the sense.
Notes on the original text
- Digital text corrected (OCR letter error; repeated word fragment; words joined by the digitization): ἐδωρεῖτοδήμοις → ἐδωρεῖτο δήμοις; τελαιπωρουμένους → ταλαιπωρουμένους; ἐνεκαλεῖτο. καλεῖτο. → ἐνεκαλεῖτο..
Topics: Ethics
Cite (SBL): Eusebius, Vit. Const. 3.44.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-44-1).
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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 3, chapter 45
3.45.1Heikel
Τοιούτοις δῆτα λαμπρυνομένη οὐδὲ τῆς ἄλλης πρὸς τὸν θεὸν ὁσίας κατωλιγώρει, φοιτῶσαν μὲν αὐτὴν ἐν τῇ ἐκκλησίᾳ τοῦ θεοῦ διὰ παντὸς ὁρᾶσθαι παρέχουσα, λαμπροῖς δὲ κατακοσμοῦσα κειμηλίοις τοὺς εὐκτηρίους οἴκους μηδὲ τοὺς ἐν ταῖς βραχυτάταις πόλεσι παρορῶσα ναούς. ἦν γοῦν ὁρᾶν τὴν θαυμασίαν ἐν σεμνῇ καὶ εὐσταλεῖ περιβολῇ τῷ πλήθει συναγελαζομένην τήν τε πρὸς τὸν θεῖον εὐλάβειαν διὰ πάσης θεοφιλοῦς πράξεως ἐπιδεικνυμένην.
Toioutois dēta lamprynomenē oude tēs allēs pros ton theon hosias katōligōrei, phoitōsan men autēn en tę̄ ekklēsią tou theou dia pantos horasthai parechousa, lamprois de katakosmousa keimēliois tous euktērious oikous mēde tous en tais brachytatais polesi parorōsa naous. ēn goun horan tēn thaumasian en semnę̄ kai eustalei peribolę̄ tǭ plēthei synagelazomenēn tēn te pros ton theion eulabeian dia pasēs theophilous praxeōs epideiknymenēn.
Distinguished by such deeds, she did not neglect the rest of her devotion to God. She let herself be seen constantly attending the church of God; she adorned the houses of prayer with splendid treasures, not overlooking the churches even in the smallest towns. One could see the admirable woman, in modest and simple dress, mingling with the crowd and showing her reverence for the divine in every God-loving act.
Notes and citation
Summary: Helena worshiped humbly with ordinary believers and enriched churches everywhere.
Cite (SBL): Eusebius, Vit. Const. 3.45.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-45-1).
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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 3, chapter 46
3.46.1Heikel
Επεὶ δὲ λοιπὸν τὰ τῆς αὐτάρκους διανύσασα ζωῆς ἐπὶ τὴν κρείττονα λῆξιν ἐκαλεῖτο, σχεδόν που τῆς ἡλικίας ἀμφὶ τοὺς ὀγδοήκοντα ἐνιαυτοὺς διαρκέσασα, πρὸς αὐτῷ γενομένη τῷ τέλει συνετάττετο καὶ διετίθετο, ἐπὶ μονογενεῖ υἱῷ βασιλεῖ μονάρχῳ κοσμοκράτορι παισί τε τούτου καίσαρσιν, ἑαυτῆς ἐκγόνοις, τὴν ὑστάτην βουλὴν διοριζομένη, διανέμουσά τε τῶν ἐκγόνων ἑκάστῳ τῆς οἱκείας ὑπάρξεως, ὅση τις αὐτῇ καθʼ ὅλης ὑπῆρξε τῆς οἰκουμένης.
Epei de loipon ta tēs autarkous dianysasa zōēs epi tēn kreittona lēxin ekaleito, schedon pou tēs hēlikias amphi tous ogdoēkonta eniautous diarkesasa, pros autǭ genomenē tǭ telei synetatteto kai dietitheto, epi monogenei huiǭ basilei monarchǭ kosmokratori paisi te toutou kaisarsin, heautēs ekgonois, tēn hystatēn boulēn diorizomenē, dianemousa te tōn ekgonōn hekastǭ tēs hoikeias hyparxeōs, hosē tis autę̄ kathʼ holēs hypērxe tēs oikoumenēs.
When at last, having completed a sufficient life, she was being called to the better lot, having reached about eighty years of age, she came to the very end and set her affairs in order and made her will. She made her last dispositions in favor of her only son, the emperor, sole ruler and lord of the world, and of his sons the Caesars, her grandchildren, distributing to each of her descendants her own property, all that she had throughout the world.
Notes and citation
Summary: Near eighty, Helena made her will in favor of Constantine and his sons.
- Helena died about 328–330.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip); repeated phrase): λοιὸν → λοιπὸν; ἐπὶ τὴν κρείττονα λῆξιν ἐκλεῖτο, σχεδόν που τῆς ἡλικίας ἀμφὶ τοὺς τὴν κρείττονα λῆξιν ἐκαλεῖτο → ἐπὶ τὴν κρείττονα λῆξιν ἐκαλεῖτο.
Cite (SBL): Eusebius, Vit. Const. 3.46.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-46-1).
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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.
3.46.2Heikel
καὶ δὴ τοῦτον διαθεμένη τὸν τρόπον, λοιπὸν τὴν τοῦ βίου κατέλυε τελευτήν, παρόντος αὐτῇ καὶ παρεστῶτος υἱοῦ τοσούτου θεραπεύοντός τε καὶ τῶν χειρῶν ἐφαπτομένου, ὡς μὴ τεθνάναι εἰκότως τὴν τρισμακαρίαν τοῖς φρονοῦσι δοκεῖν, μεταβολὴν δὲ καὶ μετάθεσιν λόγῳ τῆς γεώδους ζωῆς ἐπὶ τὴν οὐράνιον ὑπομεῖναι. ἀνεστοιχειοῦτο γοῦν αὐτῇ ψυχῇ ἐπὶ τὴν ἄφθαρτον καὶ ἀγγελικὴν οὐσίαν, πρὸς τὸν αὐτῆς ἀναλαμβανομένη σωτῆρα.
kai dē touton diathemenē ton tropon, loipon tēn tou biou katelye teleutēn, parontos autę̄ kai parestōtos huiou tosoutou therapeuontos te kai tōn cheirōn ephaptomenou, hōs mē tethnanai eikotōs tēn trismakarian tois phronousi dokein, metabolēn de kai metathesin logǭ tēs geōdous zōēs epi tēn ouranion hypomeinai. anestoicheiouto goun autę̄ psychę̄ epi tēn aphtharton kai angelikēn ousian, pros ton autēs analambanomenē sōtēra.
Having made her dispositions in this way, she then came to the end of her life, with her great son present and standing beside her, tending her and holding her hands; so that to those of right mind the thrice-blessed woman fittingly seemed not to have died, but to have undergone a change and removal from earthly life to heavenly. Her very soul was re-formed into an incorruptible and angelic being as she was taken up to her Savior.
Notes and citation
Summary: Helena died with Constantine at her side, passing to heavenly life.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip); words joined by the digitization; wrong breathing (digitization slip)): παρότος → παρόντος; καὶτῶν → καὶ τῶν; ὐπομεῖναι → ὑπομεῖναι.
Topics: Eschatology
Cite (SBL): Eusebius, Vit. Const. 3.46.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-46-2).
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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 3, chapter 47
3.47.1Heikel
Και τὸ σκῆνος δὲ τῆς μακαρίας οὐ τῆς τυχούσης ἠξιιοῦτο πόλιν ἀνεκομίζετο, ἐνταυθοῖ τε ἠρίιοις βασιλικοῖς ἀπετίθετο. ὧδε μὲν οὖν ἡ βασιλέως ἐτελειοῦτο μήτηρ, ἀξία γε μνήμης ἀλήστου τῶν τε αὐτῆς εἵνεκα θεοφιλῶν πράξεων τοῦ τʼ ἐξ αὐτῆς φύντος ὑπέρφυοῦς καὶ παραδόξου φυτοῦ,
Kai to skēnos de tēs makarias ou tēs tychousēs ēxiiouto polin anekomizeto, entauthoi te ēriiois basilikois apetitheto. hōde men oun hē basileōs eteleiouto mētēr, axia ge mnēmēs alēstou tōn te autēs heineka theophilōn praxeōn tou tʼ ex autēs phyntos hyperphyous kai paradoxou phytou,
The body of the blessed woman too was held worthy of no ordinary [honor]; it was carried [to the imperial] city and laid there in the imperial tombs. So the emperor's mother came to her end, worthy of unfading memory both for her own God-loving deeds and for the extraordinary and wonderful offspring who sprang from her,
Notes and citation
Summary: Helena was buried with imperial honors.
- Words are missing in the digital text; the bracketed words give the sense. Which city is meant is disputed: Helena's tomb is known at Rome, but some take the “imperial city” to be Constantinople.
Notes on the original text
- Digital text corrected (OCR letter error): θεοφιλῆν → θεοφιλῶν.
Cite (SBL): Eusebius, Vit. Const. 3.47.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-47-1).
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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.
3.47.2Heikel
ὃν πρὸς τοῖς ἅπασι καὶ τῆς εἰς τὴν γειναμένην ὁσίας μακαρίζειν ἄξιον, οὕτω μέν αὐτὴν θεοσεβῆ καταστήσαντα οὐκ οὖσαν πρότερον, ὡς αὐτῷ δοκεῖν ἐκ πρώτης τῷ κοινῷ σωτῆρι μεμαθητεῦσθαι, οὕτω δὲ ἀξιώματι βασιλικῷ τετιμηκότα, ὡς ἐν ἅπασιν ἔθνεσι παρʼ αὐτοῖς τε τοῖς στρατιωτικοῖς τάγμασιν αὐγούσταν βασιλίδα ἀναγορεύεσθαι, χρυσοῖς τε νομίσμασι καὶ τὴν αὐτῆς ἐκτυποῦσθαι εἰκόνα.
hon pros tois hapasi kai tēs eis tēn geinamenēn hosias makarizein axion, houtō men autēn theosebē katastēsanta ouk ousan proteron, hōs autǭ dokein ek prōtēs tǭ koinǭ sōtēri memathēteusthai, houtō de axiōmati basilikǭ tetimēkota, hōs en hapasin ethnesi parʼ autois te tois stratiōtikois tagmasin augoustan basilida anagoreuesthai, chrysois te nomismasi kai tēn autēs ektypousthai eikona.
whom, besides all else, it is right to call blessed for his devotion to the mother who bore him. He made her so God-fearing, though she had not been so before, that she seemed to him to have been a disciple of the common Savior from the first; and he so honored her with imperial rank that in all nations, and in the military ranks themselves, she was proclaimed Augusta and Empress, and her portrait was stamped on gold coins.
Notes and citation
Summary: Constantine brought his mother to the faith and honored her as Augusta.
- Eusebius says that Constantine converted Helena; later tradition often reverses this.
Notes on the original text
- Digital text corrected (stray digit splitting a word; stray letter (digitization slip)): ἀξι8 ώματι → ἀξιώματι; αὐτγούσταν → αὐγούσταν.
Cite (SBL): Eusebius, Vit. Const. 3.47.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-47-2).
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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.
3.47.3Heikel
ἤδη δὲ καὶ βασιλικῶν θησαυρῶν παρεῖχε τὴν ἐξουσίαν, ὡς χρῆσθαι κατὰ προαίρεσιν καὶ διοικεῖν κατὰ γνώμην, ὅπως ἂν ἐθέλοι καὶ ὡς ἂν εὖ ἔχειν αὐτῇ νομίζοιτο ἕκαστα, τοῦ παιδὸς αὐτὴν κἀν τούτοις διαπρεπῆ καὶ ἀξιοζήλωτον πεποιημένου. διὸ τῶν εἰς αὐτοῦ μνήμην ἀναφερομένων καὶ ταῦτα εἰκότως ἡμῖν ἀνείληπται, ἃ διʼ εὐσεβείας ὑπερβολὴν μητέρα τιμῶν θεσμοὺς ἀπεπλήρου θείους ἀμφὶ γονέων τιμῆς τὰ πρέποντα διαταττομένους.
ēdē de kai basilikōn thēsaurōn pareiche tēn exousian, hōs chrēsthai kata proairesin kai dioikein kata gnōmēn, hopōs an etheloi kai hōs an eu echein autę̄ nomizoito hekasta, tou paidos autēn kan toutois diaprepē kai axiozēlōton pepoiēmenou. dio tōn eis autou mnēmēn anapheromenōn kai tauta eikotōs hēmin aneilēptai, ha diʼ eusebeias hyperbolēn mētera timōn thesmous apeplērou theious amphi goneōn timēs ta preponta diatattomenous.
He even gave her authority over the imperial treasuries, to use them at her choice and manage them at her discretion, however she wished and as she judged best in each case, her son having made her distinguished and enviable in these things too. For this reason we have rightly included these things also among what pertains to his memory, since in honoring his mother through the excess of his piety he fulfilled the divine ordinances that prescribe what is fitting in the honor of parents.
Exod 20:12 (allusion, medium confidence)
Notes and citation
Summary: Constantine gave Helena free use of the treasury, fulfilling the command to honor one's parents.
- The command to honor parents: Exod 20:12.
Notes on the original text
- Digital text corrected (OCR letter error; dropped letter (digitization slip)): κτὰ → κατὰ; πρόποντα → πρέποντα.
Topics: Ethics
Cite (SBL): Eusebius, Vit. Const. 3.47.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-47-3).
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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.
3.47.4Heikel
τὰς μὲν οὖν λεχθείσας φιλοκαλίας βασιλεὺς πρὸς τῷ Παλαιστινῶν ἔθνει τόνδε συνίστη τὸν τρόπον, καὶ κατὰ πάσας δὲ τὰς ἐπαρχίας νεοπαγεις ἐκκλησίας ἐπισκευάζων μακρῷ τῶν προτέρων τιμιωτέρας ἀπέφαινεν.
tas men oun lechtheisas philokalias basileus pros tǭ Palaistinōn ethnei tonde synistē ton tropon, kai kata pasas de tas eparchias neopageis ekklēsias episkeuazōn makrǭ tōn proterōn timiōteras apephainen.
In this way the emperor established the works of beauty described in the province of Palestine; and throughout all the provinces too, by constructing newly built churches, he made them far more honored than the earlier ones.
Notes and citation
Summary: Constantine built fine new churches in every province.
Cite (SBL): Eusebius, Vit. Const. 3.47.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-47-4).
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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 3, chapter 48
3.48.1Heikel
Τὴν δέ γʼ ἐπώνυμον αὐτοῦ πόλιν ἐξόχῳ τιμῇ γεραίρων εὐκτηρίοις πλείοσιν ἐφαίδρυνεν μαρτυρίοις τε μεγίστοις καὶ περικαλλεστάτοις οἴκοις, τοῖς μὲν πρὸ τοῦ ἄστεως τοῖς δʼ ἐν αὐτῷ τυγχάνουσι, διʼ ὧν ὁμοῦ καὶ τὰς τῶν μαρτύρων μνήμας ἐτίμα καὶ τὴν αὐτοῦ πόλιν τῷ τῶν μαρτύρων καθιέρου θεῷ.
Tēn de gʼ epōnymon autou polin exochǭ timę̄ gerairōn euktēriois pleiosin ephaidrynen martyriois te megistois kai perikallestatois oikois, tois men pro tou asteōs tois dʼ en autǭ tynchanousi, diʼ hōn homou kai tas tōn martyrōn mnēmas etima kai tēn autou polin tǭ tōn martyrōn kathierou theǭ.
Honoring with special distinction the city that bore his name, he beautified it with very many houses of prayer and with very great and most beautiful shrines of martyrs, some before the city and some within it. By these he both honored the memorials of the martyrs and consecrated his city to the martyrs' God.
Notes and citation
Summary: Constantine filled Constantinople with churches and martyrs' shrines.
- Constantinople was dedicated in 330.
Topics: Martyrdom
Cite (SBL): Eusebius, Vit. Const. 3.48.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-48-1).
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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.
3.48.2Heikel
ὅλως δʼἐμπνέων θεοῦ σοφίας, ἣν τῆς ἐπηγορίας τῆς αὐτοῦ πόλιν ἐπώνυμον ἀποφῆναι ἔκρινε, καθαρεύειν εἰδωλολατρείας ἁπάσης ἐδικαίου, ὡς μηδαμοῦ φαίνεσθαι ἐν αὐτῇ τῶν δὴ νομιζομένων θεῶν ἀγάλματα ἐν ἱεροῖς θρησκευόμενα, ἀλλʼ οὐδὲ βωμοὺς λύθροις αἱμάτων μιαινομένους, οὐ θυσίας ὁλοκαυτουμένας πυρί, οὐ δαιμονικὰς ἑορτάς, οὐδʼ ἕτερόν τι τῶν συνήθων τοῖς δεισιδαίμοσιν.
holōs dʼempneōn theou sophias, hēn tēs epēgorias tēs autou polin epōnymon apophēnai ekrine, kathareuein eidōlolatreias hapasēs edikaiou, hōs mēdamou phainesthai en autę̄ tōn dē nomizomenōn theōn agalmata en hierois thrēskeuomena, allʼ oude bōmous lythrois haimatōn miainomenous, ou thysias holokautoumenas pyri, ou daimonikas heortas, oudʼ heteron ti tōn synēthōn tois deisidaimosin.
Wholly inspired by the wisdom of God, he judged it right that the city he had decided to name after himself should be pure of all idolatry, so that nowhere in it should there appear statues of the supposed gods worshiped in temples, nor altars defiled with gore of blood, nor sacrifices burned whole in fire, nor demonic festivals, nor any other of the customs of the superstitious.
Notes and citation
Summary: Constantinople was to be free of pagan worship.
- Other sources suggest that some pagan cults continued in the city; Eusebius's claim is disputed.
Cite (SBL): Eusebius, Vit. Const. 3.48.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-48-2).
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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 3, chapter 49
3.49.1Heikel
Εἶδες δʼ ἂν ἐπὶ μέσον ἀγορῶν κειμέναις κρήναις τὰ τοῦ καλοῦ ποιμένος σύμβολα, τοῖς ἀπὸ τῶν θείων λογίων ὁρμωμένοις γνώριμα, τόν τε Δανιὴλ σὺν αὐτοῖς λέουσιν ἐν χαλκῷ πεπλασμένον χρυσοῦ τε πετάλοις ἐκλάμποντα. τοσοῦτος δὲ θεῖος ἔρως τὴν βασιλέως κατελήφει ψυχήν, ὡς ἐν αὐτοῖς τοῖς ἀνακτόροις τῶν βασιλείων, κατὰ τὸν πάντων ἐξοχώτατον οἶκον τῆς πρὸς τῷ ὀρόφῳ κεχρυσωμένης φατνώσεως κατὰ τὸ μεσαίτατον, μεγίστου πίνακος ἀνηπλωμένου μέσον ἐμπεπῆχθαι τὸ τοῦ σωτηρίου πάθους σύμβολον ἐκ ποικίλων συγκείμενον καὶ πολυτελῶν λίθων ἐν χρυσῷ πολλῷ κατειργασμένων. φυλακτήριον δὲ ἐδόκει τοῦτο αὐτῆς βασιλείας τῷ θεοφιλεῖ πεποιῆσθαι.
Eides dʼ an epi meson agorōn keimenais krēnais ta tou kalou poimenos symbola, tois apo tōn theiōn logiōn hormōmenois gnōrima, ton te Daniēl syn autois leousin en chalkǭ peplasmenon chrysou te petalois eklamponta. tosoutos de theios erōs tēn basileōs katelēphei psychēn, hōs en autois tois anaktorois tōn basileiōn, kata ton pantōn exochōtaton oikon tēs pros tǭ orophǭ kechrysōmenēs phatnōseōs kata to mesaitaton, megistou pinakos anēplōmenou meson empepēchthai to tou sōtēriou pathous symbolon ek poikilōn synkeimenon kai polytelōn lithōn en chrysǭ pollǭ kateirgasmenōn. phylaktērion de edokei touto autēs basileias tǭ theophilei pepoiēsthai.
You would see, in the middle of the squares, set up on fountains, the symbols of the Good Shepherd, familiar to those who start from the divine oracles, and Daniel with the lions, fashioned in bronze and gleaming with gold leaf. So great a divine love had seized the emperor's soul that in the palace itself, in the most eminent hall of all, at the very center of the gilded coffering of the ceiling, the symbol of the saving passion was fixed on a very large panel, made of various precious stones set in much gold. The God-beloved man seemed to have made this as a safeguard of the empire itself.
John 10:11 (allusion, medium confidence) · Dan 6:22 (allusion, medium confidence)
Notes and citation
Summary: Fountains showed the Good Shepherd and Daniel, and a jeweled cross adorned the palace ceiling.
- The Good Shepherd: John 10:11; Daniel in the lions' den: Dan 6.
Cite (SBL): Eusebius, Vit. Const. 3.49.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-49-1).
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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 3, chapter 50
3.50.1Heikel
Τούτοις μὲν οὐν τὴν αὐτοῦ πόλιν ἐκαλλώπιζε. τὴν δὲ Βιθυνῶν ἄρχουσαν ὁμοίως ἀναθήματι μεγίστης καὶ ὑπερφυοῦς ἐκκληςίας ἐτίμα, ἐξ οἰκείων θησαυρῶν κἀνταῦθα τῷ αὐτοῦ σωτῆρι τὰ κατʼ ἐχθρῶν καὶ θεομάχων ἀνυψῶν νικητήρια. καὶ τῶν λοιπῶν δʼ ἐθνῶν τὰς μάλιστα κρατιστευούσας πόλεις ταῖς τῶν εὐκτηρίων φιλοκαλίαις ἐκπρέπειν ἐποίει, ὥσπερ οὖν καὶ ἐπὶ τῆς ἀνατολικῆς μητροπόλεως, ἣ τὴν ἐπώνυμον εἴληχεν Ἀντιόχου προσηγορίαν· ἐφʼ ἧς ὡς ἐπὶ κεφαλῆς τῶν τῇδε ἐθνῶν μονογενές τι χρῆμα ἐκκληςίας μεγέθους ἕνεκα καὶ κάλλους ἀφιέρου, μακροῖς μὲν ἔξωθεν περιβόλοις τὸν πάντα νεὼν περιλαβών, εἴσω δὲ τὸν εὐκτήριος οἶκον εἰς ἀμήχανον ἐπάρας ὕψος, ἐν ὀκταέδρου μὲν συνεστῶτα σχήματι, κύκλῳ δὲ ὑπερῴων τε καὶ καταγείων χωρημάτων ἁπανταχόθεν περιεστοιχισμένον, ὃν καὶ χρυσοῦ πλείονος ἀφθονίᾳ χαλκοῦ τε καὶ τῆς λοιπῆς πολυτελοῦς ὕλης ἐστεφάνου κάλλεσιν.
Toutois men oun tēn autou polin ekallōpize. tēn de Bithynōn archousan homoiōs anathēmati megistēs kai hyperphyous ekklēsias etima, ex oikeiōn thēsaurōn kantautha tǭ autou sōtēri ta katʼ echthrōn kai theomachōn anypsōn nikētēria. kai tōn loipōn dʼ ethnōn tas malista kratisteuousas poleis tais tōn euktēriōn philokaliais ekprepein epoiei, hōsper oun kai epi tēs anatolikēs mētropoleōs, hē tēn epōnymon eilēchen Antiochou prosēgorian; ephʼ hēs hōs epi kephalēs tōn tę̄de ethnōn monogenes ti chrēma ekklēsias megethous heneka kai kallous aphierou, makrois men exōthen peribolois ton panta neōn perilabōn, eisō de ton euktērios oikon eis amēchanon eparas hypsos, en oktaedrou men synestōta schēmati, kyklǭ de hyperǭōn te kai katageiōn chōrēmatōn hapantachothen periestoichismenon, hon kai chrysou pleionos aphthonią chalkou te kai tēs loipēs polytelous hylēs estephanou kallesin.
With these things he beautified his own city. The leading city of Bithynia he likewise honored with the dedication of a very great and magnificent church, here too raising up from his own treasuries trophies to his Savior over his enemies and the enemies of God. And he made the principal cities of the other provinces distinguished by beautiful houses of prayer, as in the metropolis of the East, which bears the name of Antiochus. There, as at the head of the peoples of that region, he dedicated a church unique in size and beauty. He enclosed the whole temple outside with long surrounding walls, and within raised the house of prayer to an immense height; it was built in an octagonal form, surrounded on every side with chambers on the upper and lower levels, and he crowned it with the beauty of abundant gold, bronze, and other costly materials.
Notes and citation
Summary: Constantine built great churches at Nicomedia and Antioch, where the octagonal church was unique in size and beauty.
- The leading city of Bithynia is Nicomedia; the octagonal church at Antioch is the “Golden Octagon,” dedicated in 341.
Cite (SBL): Eusebius, Vit. Const. 3.50.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/3-18-1/#p-3-50-1).
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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.