Life of Constantine 4.35.1–4.65.3
Greek text: Heikel, GCS 7 (Greek text: Ivar A. Heikel, Eusebius Werke 1 (GCS 7, 1902), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 1 (1890).
Life 4, chapter 35
4.35.1Heikel
Ἐπιστολὴ βασιλέως Κωνσταντίνου, ἣν πρὸς ἡμέτερον λόγον ἀντέγραψεν. „ Νικητὴς Κωνσταντῖνος Μέγιστος Σεβαστὸς Εὐσεβίῳ. Τὸ μὲν ἐγχείρημα μέγιστον καὶ πάσης λόγων δυνάμεως κρεῖττον Χριστοῦ μυστήρια κατʼ ἀξίαν εἰπεῖν τήν τε τοῦ πάσχα ἀντιλογίαν τε καὶ γένεσιν, λυσιτελῆ τε καὶ ἐπίπονον τελεσιουργίαν, ἑρμηνεῦσαι τὸν προσήκοντα τρόπον· τὸ γὰρ θεῖον ἀνθρώποις ἀδύνατον κατʼ ἀξίαν φράσαι, καὶ τοῖς νοῆσαι δυνατοῖς.
Epistolē basileōs Kōnstantinou, hēn pros hēmeteron logon antegrapsen. „ Nikētēs Kōnstantinos Megistos Sebastos Eusebiǭ. To men encheirēma megiston kai pasēs logōn dynameōs kreitton Christou mystēria katʼ axian eipein tēn te tou pascha antilogian te kai genesin, lysitelē te kai epiponon telesiourgian, hermēneusai ton prosēkonta tropon; to gar theion anthrōpois adynaton katʼ axian phrasai, kai tois noēsai dynatois.
Letter of the emperor Constantine, which he wrote in reply to our discourse. “The Victor Constantine Maximus Augustus to Eusebius. It is a very great undertaking, and beyond all power of words, to speak worthily of the mysteries of Christ, and to explain in the fitting way the controversy about the Pascha and its origin, its beneficial and laborious fulfillment. For it is impossible for men to express the divine worthily, even for those able to understand it.
Notes and citation
Summary: Constantine's reply praises Eusebius for undertaking a work on the mystery of Easter.
Notes on the original text
- Digital text corrected (OCR letter error; transposed letters (digitization slip)): ἐχγείρημα → ἐγχείρημα; προςήκοντα → προσήκοντα.
Cite (SBL): Eusebius, Vit. Const. 4.35.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-35-1).
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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.
4.35.2Heikel
πλὴν ὅμως ὑπερθαυμάσας σε τῆς φιλομαθείας τε καὶ φιλοτιμίας, αὐτός τε τὸ βιβλίον ἀνέγνων ἀσμένως, καὶ τοῖς πλείοσιν οἵ γε τῇ περὶ τὸ θεῖον λατρείᾳ γνησίως προσανέχουσι, καθὰ ἐβουλήθης, ἐκδοθῆναι προσέταξα, συνορῶν τοίνυν μεθʼ ὅσης θυμηδίας τὰ τοιαῦτα παρὰ τῆς σῆς ἀγχινοίας δῶρ λαμβάνομεν, συνεχεστέροις ἡμᾶς λόγοις εὐφραίνειν, οἷς ἐντετράφθαι σαυτὸν ὁμολογεῖς, προθυμήθητι· (θέοντα γάρ σε, τὸ τοῦ λόγου, πρὸς τὰ συνήθη σπουδάσματα παρορμῶμεν), ὅπου γε καὶ τὸν εἰς τὴν Ῥωμαίων τοὺς σοὺς πόνους μεταρρυθμίζοντα γλῶτταν οὐκ ἀνάξιον ηὑρῆσθαί σοι τῶν συγγραμμάτων ἡ τοσαύτη πεποίθησις δείκνυσιν, εἰ καὶ τὰ μάλιστα τὰ καλὰ τῶν λόγων ἡ τοιαύτη ἑρμηνεία ὑφίστασθαι κατʼ ἀξίαν ἀδυνάτως ἔχει. ὁ θεός σε διαφυλάξει, ἀδελφὲ ἀγαπητέ.“ τὸ μὲν οὖν περὶ τοῦδε γράμμα τοιόνδε ἦν, τὸ δὲ περὶ τῆς τῶν θείων ἀναγνωσμάτων ἐπισκευῆς ὧδέ πη περιέχει.
plēn homōs hyperthaumasas se tēs philomatheias te kai philotimias, autos te to biblion anegnōn asmenōs, kai tois pleiosin hoi ge tę̄ peri to theion latreią gnēsiōs prosanechousi, katha eboulēthēs, ekdothēnai prosetaxa, synorōn toinyn methʼ hosēs thymēdias ta toiauta para tēs sēs anchinoias dōr lambanomen, synechesterois hēmas logois euphrainein, hois entetraphthai sauton homologeis, prothymēthēti; (theonta gar se, to tou logou, pros ta synēthē spoudasmata parormōmen), hopou ge kai ton eis tēn Rhōmaiōn tous sous ponous metarrythmizonta glōttan ouk anaxion hēurēsthai soi tōn syngrammatōn hē tosautē pepoithēsis deiknysin, ei kai ta malista ta kala tōn logōn hē toiautē hermēneia hyphistasthai katʼ axian adynatōs echei. ho theos se diaphylaxei, adelphe agapēte.“ to men oun peri toude gramma toionde ēn, to de peri tēs tōn theiōn anagnōsmatōn episkeuēs hōde pē periechei.
Nevertheless, greatly admiring your love of learning and zeal, I have myself read the book with pleasure, and, as you wished, have ordered it to be published to the many who sincerely devote themselves to the worship of the divine. Seeing, then, with what delight we receive such gifts from your intelligence, be eager to gladden us more often with the works in which you confess you have been nurtured; for we are spurring you on, as the saying goes, as you run to your accustomed studies. Indeed, so great a confidence shows that the one who is translating your labors into the Latin tongue has been found not unworthy of your writings, even though such a translation cannot render the beauties of the words worthily. God will preserve you, beloved brother.” Such was the letter on this subject; the one about the preparation of the divine readings runs as follows.
Notes and citation
Summary: Constantine has the book published and urges Eusebius to write more.
Notes on the original text
- Digital text corrected (OCR letter error; dropped letter (digitization slip)): γνηςίως → γνησίως; προςέταξα → προσέταξα; ὁμολογῖς → ὁμολογεῖς; τὐκ → οὐκ.
Cite (SBL): Eusebius, Vit. Const. 4.35.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-35-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 36
4.36.1Heikel
Βασιλέως ἐπιστολὴ περὶ τῆς τῶν θείων γραφῶν ἐπισκευῆς. „Νικητὴς Κωνσταντῖνος Μέγιστος Σεβαστὸς Εὐσεβίῳ. Κατὰ τὴν ἐπώνυμον ἡμῖν πόλιν τῆς τοῦ σωτῆρος θεοῦ συναιρομένης προνοίας μέγιστον πλῆθος ἀνθρώπων τῇ ἁγιωτάτῃ ἐκκλησίᾳ ἀνατέθεικεν ἑαυτό, ὡς πάντων ἐκεῖσε πολλὴν λαμβανόντων αὔξησιν σφόδρα ἄξιον καταφαίνεσθαι καὶ ἐκκλησίας ἐν αὐτῇ κατασκευασθῆναι πλείους.
Basileōs epistolē peri tēs tōn theiōn graphōn episkeuēs. „Nikētēs Kōnstantinos Megistos Sebastos Eusebiǭ. Kata tēn epōnymon hēmin polin tēs tou sōtēros theou synairomenēs pronoias megiston plēthos anthrōpōn tę̄ hagiōtatę̄ ekklēsią anatetheiken heauto, hōs pantōn ekeise pollēn lambanontōn auxēsin sphodra axion kataphainesthai kai ekklēsias en autę̄ kataskeuasthēnai pleious.
The emperor's letter concerning the preparation of the divine Scriptures. “The Victor Constantine Maximus Augustus to Eusebius. In the city that bears our name, with the help of the providence of God the Savior, a very great multitude of people has dedicated itself to the most holy church, so that, since everything there is growing greatly, it seems very fitting that more churches should also be built in it.
Notes and citation
Summary: Because Constantinople's church has grown, more churches are needed.
- The letter runs through 4.36.3.
Notes on the original text
- Digital text corrected (OCR letter error; dropped letter (digitization slip); transposed letters (digitization slip); wrong diacritic (digitization slip)): Κωνσταντῖονς → Κωνσταντῖνος; Εὐσεβίῶ → Εὐσεβίῳ; ἄφιον → ἄξιον; καταφίνεσθαι → καταφαίνεσθαι.
Cite (SBL): Eusebius, Vit. Const. 4.36.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-36-1).
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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.
4.36.2Heikel
τοιγάρτοι δέδεξο προθυμότατα τὸ δόξαν τῇ ἡμετέρᾳ προαιρέσει. πρέπον γὰρ κατεφάνη τοῦτο δηλῶσαι τῇ σῇ συνέσει, ὅπως ἂν πεντήκοντα σωμάτια ἐν διφθέραις ἐγκατασκεύοις εὐανάγνωστά τε καὶ πρὸς τὴν χρῆσιν εὐμετακόμιστα ὑπὸ τεχνιτῶν καλλιγράφων καὶ ἀκριβῶς τὴν τέχνην ἐπισταμένων γραφῆναι κελεύσειας, τῶν θείων δηλαδὴ γραφῶν, ὧν μάλιστα τήν τʼ ἐπισκευὴν καὶ τὴν χρῆσιν τῷ τῆς ἐκκληςίας λόγῳ ἀναγκαίαν εἶναι γινώσκεις.
toigartoi dedexo prothymotata to doxan tę̄ hēmeterą proairesei. prepon gar katephanē touto dēlōsai tę̄ sę̄ synesei, hopōs an pentēkonta sōmatia en diphtherais enkataskeuois euanagnōsta te kai pros tēn chrēsin eumetakomista hypo technitōn kalligraphōn kai akribōs tēn technēn epistamenōn graphēnai keleuseias, tōn theiōn dēladē graphōn, hōn malista tēn tʼ episkeuēn kai tēn chrēsin tǭ tēs ekklēsias logǭ anankaian einai ginōskeis.
Receive, therefore, most eagerly what our purpose has decided. For it seemed fitting to make known to your understanding that you should order fifty volumes, with ornamental bindings, on parchment, easy to read and convenient to carry for use, to be written by skilled calligraphers who know their art exactly — volumes, that is, of the divine Scriptures, whose preparation and use you know to be especially necessary for the instruction of the church.
Notes and citation
Summary: Eusebius is to have fifty fine parchment copies of the Scriptures made for the churches of Constantinople.
- Whether any surviving manuscript (such as Codex Sinaiticus or Vaticanus) belongs to this order is debated and unproven.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip)): καλλιγάφων → καλλιγράφων.
Topics: Scripture and canon
Cite (SBL): Eusebius, Vit. Const. 4.36.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-36-2).
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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.
4.36.3Heikel
ἀπεστάλη δὲ γράμματα παρὰ τῆς ἠμετέρας ἠμερότητος πρὸς τὸν τῆς διοικήσεως καθολικόν, ὅπως ἂν πάντα τὰ πρὸς τὴν ἐπισκευὴν αὐτῶν ἐπιτήδεια παρασχεῖν φροντίσειεν· ἵνα γὰρ ὡς τάχιστα τὰ γραφέντα σωμάτια κατασκευασθείη, τῆς σῆς ἐπιμελείας ἔργον τοῦτο γενήσεται. καὶ γὰρ δύο δημοσίων ὀχημάτων ἐξουσίαν εἰς διακομιδὴν ἐκ τῆς αὐθεντίας τοῦ γράμματος ἡμῶν τούτου λαβεῖν σε προσήκει. οὕτω γὰρ ἂν μάλιστα τὰ καλῶς γραφέντα καὶ μέχρι τῶν ἡμετέρων ὄψεων ῥᾷστα διακομισθήσεται, ἑνὸς δηλαδὴ τοῦτο πληροῦντος τῶν ἐκ τῆς σῆς ἐκκλησίας διακόνων, ὃς ἐπειδὰν ἀφίκηται πρὸς ἠμᾶς, τῆς ἠμετέρας πειραθήσεται φιλανθρωπίας. ὁ θεός σε διαφυλάξει, ἀδελφὲ ἀγαπητέ.“
apestalē de grammata para tēs ēmeteras ēmerotētos pros ton tēs dioikēseōs katholikon, hopōs an panta ta pros tēn episkeuēn autōn epitēdeia paraschein phrontiseien; hina gar hōs tachista ta graphenta sōmatia kataskeuastheiē, tēs sēs epimeleias ergon touto genēsetai. kai gar dyo dēmosiōn ochēmatōn exousian eis diakomidēn ek tēs authentias tou grammatos hēmōn toutou labein se prosēkei. houtō gar an malista ta kalōs graphenta kai mechri tōn hēmeterōn opseōn rhąsta diakomisthēsetai, henos dēladē touto plērountos tōn ek tēs sēs ekklēsias diakonōn, hos epeidan aphikētai pros ēmas, tēs ēmeteras peirathēsetai philanthrōpias. ho theos se diaphylaxei, adelphe agapēte.“
Letters have been sent from our Clemency to the finance officer of the diocese, that he should see to providing everything needed for their preparation; and it will be the task of your diligence that the volumes be written and prepared as quickly as possible. You are authorized by this letter of ours to take two public carriages for their transport; for in this way the fine copies will most easily be brought even before our eyes, one of the deacons of your church evidently carrying out this task, who, when he reaches us, will experience our generosity. God will preserve you, beloved brother.”
Notes and citation
Summary: The costs are met by the treasury, and the copies are to be brought by public transport.
Notes on the original text
- Digital text corrected (OCR letter error; OCR letter errors): δημοςίων → δημοσίων; ἐξουςίαν → ἐξουσίαν; προςήδει → προσήκει; ξιλανθρωπίας → φιλανθρωπίας.
Topics: Scripture and canon
Cite (SBL): Eusebius, Vit. Const. 4.36.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-36-3).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 37
4.37.1Heikel
Ταῦτα μὲν οὖν βασιλεὺς διεκελεύετο. αὐτίκα δʼ ἔργον ἐπηκολούθει τῷ λόγῳ, ἐν πολυτελῶς ἠσκημένοις τεύχεσιν τρισσὰ καὶ τετρασσὰ διαπεμψάντων ἡμῶν.... ὃ δὴ καὶ αὐτὸ ἑτέρα βασιλέως ἀντιφώνησις παραστήσει, διʼ ἧς, πυθόμενος ὡς ἡ παρʼ ἡμῖν Κωνστάντια πόλις, ἀνδρῶν ἐκτόπως δεισιδαιμόνων οὖσα πρότερον, ὁρμῇ θεοσεβείας τῆς ἔμπροσθεν μεταβέβληκεν εἰδωλικῆς πλάνης, χαίρειν ἐδήλου καὶ τὴν πρᾶξιν ἀποδέχεσθαι...
Tauta men oun basileus diekeleueto. autika dʼ ergon epēkolouthei tǭ logǭ, en polytelōs ēskēmenois teuchesin trissa kai tetrassa diapempsantōn hēmōn.... ho dē kai auto hetera basileōs antiphōnēsis parastēsei, diʼ hēs, pythomenos hōs hē parʼ hēmin Kōnstantia polis, andrōn ektopōs deisidaimonōn ousa proteron, hormę̄ theosebeias tēs emprosthen metabeblēken eidōlikēs planēs, chairein edēlou kai tēn praxin apodechesthai...
These were the emperor's orders; and at once the deed followed the word, as we sent [the volumes] in richly wrought bindings, in threes and fours. … This too another reply of the emperor will show, in which, having learned that our city of Constantia, whose people had formerly been extraordinarily superstitious, had turned from its former idolatrous error by an impulse of godliness, he declared that he rejoiced and approved the deed …
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Bibles were sent; Constantine also welcomed the conversion of Constantia.
- The digital text marks gaps. The meaning of “in threes and fours” (τρισσὰ καὶ τετρασσά) is disputed: perhaps volumes written in three or four columns, or sent in batches.
Notes on the original text
- Digital text corrected (OCR letter error; OCR letter errors; repeated word): μὲν μὲν → μὲν; τρισςὰ → τρισσὰ; σιαπερμάντων → διαπεμψάντων.
Topics: Scripture and canon
Cite (SBL): Eusebius, Vit. Const. 4.37.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-37-1).
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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 4, chapter 38
4.38.1Heikel
Ἤδη μὲν οὖν ἐπὶ τοῦ Παλαιστινῶν ἔθνους ἡ Κωνστάντια τὴν σωτήριον ἐπιγραψαμένη θεοσέβειαν καὶ παρʼ αὐτῷ θεῷ καὶ παρὰ βασιλεῖ τιμῆς κρείττονος ἠξιοῦτο, πόλις μὲν ἀποφανεῖσα ὃ μὴ πρότερον ἦν, ἀμείψασα δὲ τὴν προσηγορίαν ἐπωνύμῳ κρείττονι θεοσεβοῦς ἀδελφῆς βασιλέως.
Ēdē men oun epi tou Palaistinōn ethnous hē Kōnstantia tēn sōtērion epigrapsamenē theosebeian kai parʼ autǭ theǭ kai para basilei timēs kreittonos ēxiouto, polis men apophaneisa ho mē proteron ēn, ameipsasa de tēn prosēgorian epōnymǭ kreittoni theosebous adelphēs basileōs.
So Constantia in the province of Palestine, having embraced the saving godliness, was deemed worthy of greater honor both with God himself and with the emperor: it was declared a city, which it had not been before, and exchanged its name for the better one of the emperor's pious sister.
Notes and citation
Summary: Constantia in Palestine became a city and took the name of Constantine's sister.
- Constantia was Maiuma, the port of Gaza.
Notes on the original text
- Digital text corrected (OCR letter error): θεοςέβειαν → θεοσέβειαν.
Cite (SBL): Eusebius, Vit. Const. 4.38.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-38-1).
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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 4, chapter 39
4.39.1Heikel
Ταὐτὸν δὲ καὶ ἕτεραι πλείους διεπράττοντο χῶραι, ὡς ἡ ἐπὶ τοῦ Φοινίκων ἔθνους αὐτοῦ βασιλέως ἐπώνυμος, ἧς οἱ πολῖται δυσεξαρίθμητα ξοάνων ἱδρύματα πυρὶ παραδόντες τὸν σωτήριον ἀντικατηλλάξαντο νόμον.
Tauton de kai heterai pleious dieprattonto chōrai, hōs hē epi tou Phoinikōn ethnous autou basileōs epōnymos, hēs hoi politai dysexarithmēta xoanōn hidrymata pyri paradontes ton sōtērion antikatēllaxanto nomon.
Very many other places did the same, like the one in the province of Phoenicia named after the emperor himself, whose citizens committed countless cult statues to the fire and took the saving law in exchange.
Notes and citation
Summary: A Phoenician town named after Constantine burned its idols and became Christian.
- The town is probably Constantina, formerly Antaradus.
Cite (SBL): Eusebius, Vit. Const. 4.39.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-39-1).
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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.
4.39.2Heikel
καὶ ἐφʼ ἑτέρων δʼ ἐπαρχιῶν αὐτόμολοι τῇ σωτηρίῳ προσιόντες γνώσει ἀθρόοι κατὰ χώρας καὶ κατὰ πόλεις τὰ μὲν πρότερα αὐτοῖς νενομισμένα ἱερά, ἐν ὕλῃ παντοίων ὄντα ξοάνων, ὡσανεὶ τὸ μηθὲν ὄντα ἠφάνιζον, ναούς τʼ αὐτῶν καὶ τεμένη εἰς ὕψος ἠρμένα μηδενὸς ἐπικελεύοντος καθῄρουν, ἐκκληςίας δʼ ἐκ θεμελίων ἀνιστῶντες τὰ τῆς προτέρας ἀντικατηλλάττοντο πλάνης. ἀλλὰ γὰρ καθʼ ἕκαστα γράφειν τῶν τοῦ θεοφιλοῦς πράξεων οὐχ ἡμέτερον ἂν εἴη μᾶλλον ἢ τῶν τὸν πάντα χρόνον αὐτῷ συνεῖναι κατηξιωμένων· ἡμεῖς δʼ ἐν ὀλίγῳ τὰ ἡμῖν διεγνωσμένα τῇδε παραδόντες τῇ γραφῇ ἐπὶ τὸν ὕστατον αὐτοῦ τῆς ζωῆς διαβησόμεθα χρόνον.
kai ephʼ heterōn dʼ eparchiōn automoloi tę̄ sōtēriǭ prosiontes gnōsei athrooi kata chōras kai kata poleis ta men protera autois nenomismena hiera, en hylę̄ pantoiōn onta xoanōn, hōsanei to mēthen onta ēphanizon, naous tʼ autōn kai temenē eis hypsos ērmena mēdenos epikeleuontos kathę̄roun, ekklēsias dʼ ek themeliōn anistōntes ta tēs proteras antikatēllattonto planēs. alla gar kathʼ hekasta graphein tōn tou theophilous praxeōn ouch hēmeteron an eiē mallon ē tōn ton panta chronon autǭ syneinai katēxiōmenōn; hēmeis dʼ en oligǭ ta hēmin diegnōsmena tę̄de paradontes tę̄ graphę̄ epi ton hystaton autou tēs zōēs diabēsometha chronon.
In other provinces too, people came over of their own accord to the saving knowledge in crowds, throughout the countryside and in the cities. They destroyed, as things of no account, what they had formerly held sacred, made of every kind of material for cult images; they pulled down their temples and lofty precincts with no one ordering them to; and raising churches from their foundations, they took these in exchange for their former error. But to write in detail of the God-beloved man's deeds would be the task not so much of us as of those who were thought worthy to be with him all the time. We, having briefly set down in this writing what we have learned, shall pass on to the last period of his life.
Notes and citation
Summary: In many places people destroyed their temples voluntarily and built churches; Eusebius now turns to Constantine's last years.
Notes on the original text
- Digital text corrected (OCR letter error; stray letter (digitization slip)): τερμένη → τεμένη; διαβηςόμεθα → διαβησόμεθα.
Cite (SBL): Eusebius, Vit. Const. 4.39.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-39-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 40
4.40.1Heikel
Ἐπληροῦντο μὲν αὐτῷ τριάκοντα ἐνιαυτῶν περίοδοι τῆς βασιλείας· τρεῖς δʼ αὐτῷ παῖδες, καίσαρες περιφανέστατοι, κοινωνοὶ τῆς βασιλείας διαφόροις ἀνεδείκνυντο χρόνοις, ὁ μὲν ὁμώνυμος τῷ πατρὶ Κωνσταντῖνος πρῶτος μετασχὼν τῆς βασιλείας τὴν τιμὴν ἀμφὶ τὴν τοῦ πατρὸς δεκαετηρίδα, ὁ δὲ δεύτερος τῇ τοῦ πάππου κοσμούμενος ὁμωνυμίᾳ Κωνστάντιος ἀμφὶ τὴν εἰκοσαετηρικὴν πανήγυριν ἀνηγορευμένος, ὁ δὲ τρίτος Κώνστανς, τὸν ἐνστῶτα καὶ συνεστῶτα τῷ τῆς ἐπωνυμίας προσρήματι σημαίνων, ἀμφὶ τὴν τρίτην δεκάδα προηγμένος.
Eplērounto men autǭ triakonta eniautōn periodoi tēs basileias; treis dʼ autǭ paides, kaisares periphanestatoi, koinōnoi tēs basileias diaphorois anedeiknynto chronois, ho men homōnymos tǭ patri Kōnstantinos prōtos metaschōn tēs basileias tēn timēn amphi tēn tou patros dekaetērida, ho de deuteros tę̄ tou pappou kosmoumenos homōnymią Kōnstantios amphi tēn eikosaetērikēn panēgyrin anēgoreumenos, ho de tritos Kōnstans, ton enstōta kai synestōta tǭ tēs epōnymias prosrēmati sēmainōn, amphi tēn tritēn dekada proēgmenos.
The period of thirty years of his reign was being completed. His three sons, most illustrious Caesars, had been proclaimed partners in the empire at different times: Constantine, who bore his father's name, first received the honor of imperial rank about the time of his father's tenth anniversary; the second, Constantius, adorned with his grandfather's name, was proclaimed about the time of the twentieth-anniversary celebration; and the third, Constans, whose name signifies steadfastness and constancy, was promoted about the third decade.
Notes and citation
Summary: Constantine's three sons became Caesars at his tenth, twentieth, and thirtieth anniversaries.
- Constantine II became Caesar in 317, Constantius II in 324, Constans in 333.
Notes on the original text
- Digital text corrected (OCR letter error): δεύυερος → δεύτερος.
Cite (SBL): Eusebius, Vit. Const. 4.40.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-40-1).
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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.
4.40.2Heikel
οὕτω δὴ τριάδος λόγῳ τριττὴν γονὴν παίδων θεοφιλῆ κτησάμενος, ταύτην τʼ ἐφʼ ἑκάστῃ περιόδῳ δεκαέτους χρόνου εἰσποιήσει τῆς βασιλείας τιμήσας, τῶν τῷ παμβασιλεῖ τῶν ὅλων εὐχαριστηρίων καιρὸν εὔκαιρον εἶναι τὸν τῆς αὐτοῦ τριακονταετηρίδος ἡγεῖτο, καὶ δὴ τοῦ ἐν Ἱεροσολύμοις αὐτῷ σὺν πάσῃ φιλοκάλῳ σπουδῇ κατειργασμένου μαρτυρίου προσήκειν τὴν ἀφιέρωσιν ποιήσασθαι εὖ ἔχειν ἐδοκίμαζεν.
houtō dē triados logǭ trittēn gonēn paidōn theophilē ktēsamenos, tautēn tʼ ephʼ hekastę̄ periodǭ dekaetous chronou eispoiēsei tēs basileias timēsas, tōn tǭ pambasilei tōn holōn eucharistēriōn kairon eukairon einai ton tēs autou triakontaetēridos hēgeito, kai dē tou en Hierosolymois autǭ syn pasę̄ philokalǭ spoudę̄ kateirgasmenou martyriou prosēkein tēn aphierōsin poiēsasthai eu echein edokimazen.
So, having obtained, after the pattern of a trinity, a threefold God-beloved offspring of sons, and having honored them at each ten-year period by adoption into the imperial rule, he thought the time of his thirtieth anniversary a fitting occasion for thank-offerings to the King of all, and judged it right to hold the dedication of the Martyrium which he had built in Jerusalem with all zeal for beauty.
Notes and citation
Summary: For his thirtieth anniversary Constantine planned the dedication of the church in Jerusalem.
Notes on the original text
- Digital text corrected (OCR letter error; OCR letter errors): κτηςάμενος → κτησάμενος; προςήκειν → προσήκειν; τἢν ἀφιέφωσιν → τὴν ἀφιέρωσιν.
Cite (SBL): Eusebius, Vit. Const. 4.40.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-40-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 41
4.41.1Heikel
Μισόκαλος δὲ κἀν τούτῳ φθόνος οἱονεὶ σκότιον νέφος τηλαυγεστάταις ἡλίου μαρμαρυγαῖς Αἴγυπτον αὖθις ἐκκληςίας ταῖς αὐτοῦ ταράττων ἐρεσχελίαις.
Misokalos de kan toutǭ phthonos hoionei skotion nephos tēlaugestatais hēliou marmarygais Aigypton authis ekklēsias tais autou tarattōn erescheliais.
But envy, the hater of good, here too, like a dark cloud against the most brilliant gleams of the sun, [was] again troubling the churches of Egypt with its contentions.
Notes and citation
Summary: Envy again disturbed the churches of Egypt.
- The main verb is missing in the digital text. The trouble concerns Athanasius, bishop of Alexandria.
Notes on the original text
- Digital text corrected (OCR letter error): Μιςόκαλος → Μισόκαλος; μαρμαρυφαῖς → μαρμαρυγαῖς.
Cite (SBL): Eusebius, Vit. Const. 4.41.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-41-1).
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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.
4.41.2Heikel
ἀλλʼ ὅ γε τῷ θεῷ μεμελημένος σύνοδον αὖθις πληθύουσαν ἐπισκόπων ὥσπερ θεοῦ στρατόπεδον καθοπλίσας, ἀντιπαρετάττετο τῷ βασκάνῳ δαίμονι, ἐξ ἁπάσης Αἰγύπτου καὶ Λιβύης, Ἀσίας τε καὶ Εὐρώπης σπεύδειν πρῶτα μὲν ἐπὶ τὴν τῆς διαμάχης λύσιν, ἐντεῦθεν δὲ τὴν ἀφιέρωσιν τοῦ προλεχθέντος νεὼ ποιεῖσθαι διακελευσάμενος.
allʼ ho ge tǭ theǭ memelēmenos synodon authis plēthyousan episkopōn hōsper theou stratopedon kathoplisas, antiparetatteto tǭ baskanǭ daimoni, ex hapasēs Aigyptou kai Libyēs, Asias te kai Eurōpēs speudein prōta men epi tēn tēs diamachēs lysin, enteuthen de tēn aphierōsin tou prolechthentos neō poieisthai diakeleusamenos.
But he who was cared for by God, arming once more a large synod of bishops like an army of God, drew it up against the envious demon, ordering them to hasten from all Egypt and Libya, Asia and Europe, first to resolve the conflict, and then to perform the dedication of the temple already mentioned.
Notes and citation
Summary: Constantine summoned a synod to settle the dispute and then dedicate the church.
Notes on the original text
- Digital text corrected (OCR letter error; wrong diacritic (digitization slip)): βασκάνῶ → βασκάνῳ; διακελευςάμενος → διακελευσάμενος.
Cite (SBL): Eusebius, Vit. Const. 4.41.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-41-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.41.3Heikel
ὁδοῦ δὴ πάρεργον ἐπὶ τῆς Φοινίκων μητροπόλεως προσέταττε διαλύσασθαι τὰς ἐρεσχελίας· μὴ γὰρ ἐξεῖναι τὰς γνώμας διῃρημένους ἐπὶ τὴν τοῦ θεοῦ παρεῖναι λατρείαν, θείου νόμου διαγορεύοντος μὴ πρότερον τὰ δῶρα προσφέρειν τοὺς ἐν διαφορᾷ τυγχάνοντας ἢ φιλίαν σπεισαμένους καὶ τὰ πρὸς ἀλλήλους εἰρηνικῶς διαθέντας.
hodou dē parergon epi tēs Phoinikōn mētropoleōs prosetatte dialysasthai tas ereschelias; mē gar exeinai tas gnōmas dię̄rēmenous epi tēn tou theou pareinai latreian, theiou nomou diagoreuontos mē proteron ta dōra prospherein tous en diaphorą tynchanontas ē philian speisamenous kai ta pros allēlous eirēnikōs diathentas.
On the way, he ordered them to settle the disputes at the metropolis of Phoenicia; for it was not permitted, he said, for those divided in opinion to come to the worship of God, since the divine law forbids those at variance to offer their gifts before making friends and settling their differences peaceably.
Matt 5:24 (allusion, high confidence)
Notes and citation
Summary: The bishops were to settle their quarrels at Tyre before coming to worship.
- The divine law: Matt 5:23–24. The metropolis of Phoenicia is Tyre; the Council of Tyre met in 335.
Notes on the original text
- Digital text corrected (OCR letter error): προςέταττε → προσέταττε.
Cite (SBL): Eusebius, Vit. Const. 4.41.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-41-3).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.41.4Heikel
ταῦτα βασιλεὺς τὰ σωτήρια παραγγέλματα τῇ αὐτὸς αὐτοῦ διανοίᾳ ζωπυρῶν, σὺν ὁμονοίᾳ καὶ συμφωνίᾳ τῇ πάσῃ ἔχεσθαι τῶν προκειμένων διὰ γραφῆς οὔτως ἐχούσης ἐδήλου·
tauta basileus ta sōtēria parangelmata tę̄ autos autou dianoią zōpyrōn, syn homonoią kai symphōnią tę̄ pasę̄ echesthai tōn prokeimenōn dia graphēs outōs echousēs edēlou;
The emperor, kindling these saving precepts in his own mind, made known that they were to hold to the task before them in all concord and harmony, in a letter that ran as follows:
Notes and citation
Summary: Constantine wrote to the synod.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip)): ὁμονίᾳ → ὁμονοίᾳ.
Cite (SBL): Eusebius, Vit. Const. 4.41.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-41-4).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 42
4.42.1Heikel
Βασιλέως ἐπιστολὴ πρὸς τὴν ἐν Τύρῳ σύνοδον. Νικητὴς Κωνσταντῖνος Μέγιστος Σεβαστὸς τῇ ἁγία συνόδῳ τῇ κατὰ Τύρον. Ἦν μὲν ἴσως ἀκόλουθον καὶ τῇ τῶν καιρῶν εὐκαιρίᾳ μάλιστα πρέπον ἀστασίαστον εἶναι τὴν καθολικὴν ἐκκλησίαν καὶ πάσης λοιδορίας τοὺς τοῦ Χριστοῦ νῦν ἀπηλλάχθαι θεράποντας. ἐπειδὴ δὲ οὐχ ὑγιοῦς φιλονεικίας οἴστρῳ τινὲς ἐλαυνόμενοι (οὐ γὰρ ἂν εἴποιμι βιοῦντες ἑαυτῶν ἀξίως), τὰ πάντα συγχέειν ἐπιχειροῦσιν, ὅπερ πάσης συμφορᾶς ἐπέκεινα κεχωρηκέναι μοι δοκεῖ, τούτου χάριν θέοντας ὑμᾶς, τὸ τοῦ λόγου, προτρέπομαι χωρίς τινος ὑπερθέσεως εἰς ταὐτὸ συνδραμεῖν, πληρῶσαι τὴν σύνοδον, ἐπαμῦναι τοῖς χρᾐζουσιν ἐπικουρίας, τοὺς ἀδελφοὺς ἰάσασθαι κινδυνεύοντας, εἰς ὁμόνοιαν ἐπαναγαγεῖν τὰ διεστῶτα τῶν μελῶν, διορθώσασθαι τὰ πλημμελούμενα, ἕως καιρὸς ἐπιτρέπει, ἵνα ταῖς τοσαύταις ἐπαρχίαις τὴν πρέπουσαν ἀποδῶτε συμφωνίαν, ἥν, φεῦ τῆς ἀτοπίας, ἐλαχίστων ἀνθρώπων ἀπώλεσεν ὑπεροψία.
Basileōs epistolē pros tēn en Tyrǭ synodon. Nikētēs Kōnstantinos Megistos Sebastos tę̄ hagia synodǭ tę̄ kata Tyron. Ēn men isōs akolouthon kai tę̄ tōn kairōn eukairią malista prepon astasiaston einai tēn katholikēn ekklēsian kai pasēs loidorias tous tou Christou nyn apēllachthai therapontas. epeidē de ouch hygious philoneikias oistrǭ tines elaunomenoi (ou gar an eipoimi biountes heautōn axiōs), ta panta syncheein epicheirousin, hoper pasēs symphoras epekeina kechōrēkenai moi dokei, toutou charin theontas hymas, to tou logou, protrepomai chōris tinos hypertheseōs eis tauto syndramein, plērōsai tēn synodon, epamynai tois chrę̄zousin epikourias, tous adelphous iasasthai kindyneuontas, eis homonoian epanagagein ta diestōta tōn melōn, diorthōsasthai ta plēmmeloumena, heōs kairos epitrepei, hina tais tosautais eparchiais tēn prepousan apodōte symphōnian, hēn, pheu tēs atopias, elachistōn anthrōpōn apōlesen hyperopsia.
The emperor's letter to the synod at Tyre. “The Victor Constantine Maximus Augustus to the holy synod at Tyre. It would perhaps have been consistent, and most fitting to the good fortune of our times, that the catholic church should be free of strife, and that the servants of Christ should now be free of all reproach. But since some, driven by the frenzy of unsound contentiousness (for I would not say that they live in a manner worthy of themselves), are trying to throw everything into confusion — which seems to me to go beyond every calamity — for this reason I urge you, who are already running, as the saying goes, to come together without any delay, to complete the synod, to help those who need aid, to heal the brothers who are in danger, to bring the divided members back to concord, and to correct what has gone wrong while there is still time, so that you may restore to so many provinces the fitting harmony which, alas for the absurdity, the arrogance of a very few men has destroyed.
Notes and citation
Summary: Constantine urges the synod at Tyre to meet at once and restore harmony.
- The Council of Tyre (335) deposed Athanasius of Alexandria; Eusebius, who took part, does not mention this. The letter runs through 4.42.5.
Notes on the original text
- Digital text corrected (OCR letter error; transposed letters (digitization slip)): λοιοδρίας → λοιδορίας; ἐπιτρέτει → ἐπιτρέπει.
Cite (SBL): Eusebius, Vit. Const. 4.42.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-42-1).
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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.
4.42.2Heikel
ὅτι δὲ τοῦτο καὶ τῷ δεσπότῃ τῶν ὅλων θεῷ ἐστιν ἀρεστὸν καὶ ἡμῖν πάσης εὐχῆς ὑπέρτερον καὶ ὑμῖν αὐτοῖς, ἐάν γε τὴν εἰρήνην ἀνακαλέσησθε, οὐ τῆς τυχούσης αἴτιον μέλλετε λοιπόν, ἀλλʼἐπιτείναντες ἐντεῦθεν ἥδη τὰ τῆς προθυμίας, τοῖς προκειμένοις ὅρον ἐπιθεῖναι σπουδάσατε τὸν προσήκοντα, μετὰ πάσης εἰλικρινείας δηλαδὴ καὶ πίστεως συνελθόντες, ἣν ἑκασταχοῦ μόνον οὑχὶ φωνὴν ἀφιεὶς ὁ σωτὴρ ἐκεῖνος ᾦ λατρεύομεν ἀπαιτεῖ μάλιστα παρʼὑμῶν.
hoti de touto kai tǭ despotę̄ tōn holōn theǭ estin areston kai hēmin pasēs euchēs hyperteron kai hymin autois, ean ge tēn eirēnēn anakalesēsthe, ou tēs tychousēs aition mellete loipon, allʼepiteinantes enteuthen hēdē ta tēs prothymias, tois prokeimenois horon epitheinai spoudasate ton prosēkonta, meta pasēs eilikrineias dēladē kai pisteōs synelthontes, hēn hekastachou monon houchi phōnēn aphieis ho sōtēr ekeinos ǭ latreuomen apaitei malista parʼhymōn.
That this is pleasing to God, the Lord of all, beyond every prayer of ours, and [will bring] no ordinary [glory] to you yourselves if you restore peace, [all will agree. Do not] delay, then, any longer, but, redoubling your zeal from now on, strive to bring the matters before you to a fitting conclusion, coming together with all sincerity and faith, which the Savior whom we worship, all but uttering a voice everywhere, demands above all from you.
Notes and citation
Summary: Peace will please God and honor them; they must act with sincerity.
- Words are lost in the digital text; the bracketed words give the sense.
Cite (SBL): Eusebius, Vit. Const. 4.42.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-42-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.42.3Heikel
οὑδὲν δὲ τῶν εἰς τὴν ἐμὴν εὐλάβειαν ἡκόντων ὑμῖν ἐνδεήσει. πάντα μοὶ πέπρακται ὅσα γράφοντες ἐδηλώσατε. ἐπέστειλα πρὸς οὓς ἐβουλήθητε τῶν ἐπισκόπων, ἵνα παραγενόμενοι κοινωνήσωσιν ὑμῖν τῶν φροντισμάτων, ἀπέστειλα Διονύσιον τὸν ἀπὸ ὑπατικῶν, ὃς καὶ τοὺς ὁφείλοντας εἰς τὴν σύνοδον ἀφικέσθαι μεθʼὑμῶν ὑπομνήσει, καὶ τῶν πραττομένων ἐξαιρέτως δὲ τῆς εὐταξίας κατάσκοπος παρέσται.
houden de tōn eis tēn emēn eulabeian hēkontōn hymin endeēsei. panta moi pepraktai hosa graphontes edēlōsate. epesteila pros hous eboulēthēte tōn episkopōn, hina paragenomenoi koinōnēsōsin hymin tōn phrontismatōn, apesteila Dionysion ton apo hypatikōn, hos kai tous hopheilontas eis tēn synodon aphikesthai methʼhymōn hypomnēsei, kai tōn prattomenōn exairetōs de tēs eutaxias kataskopos parestai.
Nothing that concerns my Piety will be lacking to you. Everything you asked for in your letters has been done by me. I have written to those of the bishops whom you wished, that they should come and share your deliberations. I have sent Dionysius, the former consul, who will both remind those who ought to come to the synod with you, and will be present to oversee the proceedings, and especially good order.
Notes and citation
Summary: Constantine has summoned the bishops requested and sent the ex-consul Dionysius to keep order.
Notes on the original text
- Digital text corrected (OCR letter error): ἐρουλήθητε → ἐβουλήθητε.
Cite (SBL): Eusebius, Vit. Const. 4.42.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-42-3).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.42.4Heikel
ἐὰν γὰρ τις, ὡς ἐγὼ οὐκ οἵομαι, τὴν ἡμετέραν κέλευσιν καὶ νῦν διακρούσασθαι πειρώμενος μὴ βουληθῇ παραγενέσθαι, ἐντεῦθεν παρʼἡμῶν ἀποσταλήσεται, ὃς ἐκ βασιλικοῦ προστάγματος αὐτὸν ἐκβαλὼν ὡς οὐ προσῆκεν ὅροις αὐτοκράτορος ὑπὲρ τὴς ἁληθείας ἐξενεχθεῖσιν ἀντιτείνειν διδάξει.
ean gar tis, hōs egō ouk hoiomai, tēn hēmeteran keleusin kai nyn diakrousasthai peirōmenos mē boulēthę̄ paragenesthai, enteuthen parʼhēmōn apostalēsetai, hos ek basilikou prostagmatos auton ekbalōn hōs ou prosēken horois autokratoros hyper tēs halētheias exenechtheisin antiteinein didaxei.
For if anyone — though I do not think it likely — should even now try to evade our command and refuse to attend, someone will be sent from here by us who, expelling him by imperial order, will teach him that it is not right to resist the decrees of the emperor issued on behalf of the truth.
Notes and citation
Summary: Anyone refusing to attend will be exiled by imperial order.
Notes on the original text
- Digital text corrected (OCR letter error): δικάξει → διδάξει.
Cite (SBL): Eusebius, Vit. Const. 4.42.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-42-4).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.42.5Heikel
λοιπὸν ἔσται τῆς ὑμετέρας ὁσιότητος ἔργον ὁμογνώμονι κρίσει, μήτε πρὸς ἀπέχθειαν μήτε πρὸς χάριν, ἀκολούθως δὲ τῷ ἐκκλησιαστικῷ καὶ ἀποστολικῷ κανόνι, τοῖς πλημμεληθεῖσιν εἴτʼοὖν κατὰ σφάλμα συμβεβηκόσι τὴν ἁρμόττουσαν θεραπείαν ἐπινοῆσαι, ἵνα καὶ πάσης βλασφημίας έλευθερώσητε τὴν ἐκκλησίαν καὶ τὰς ἐμὰς ἐπικουφίσητε φροντίδας, καὶ τὴν τῆς εἰρήνης χάριν τοῖς νῦν στασιάζουσιν ἀποδόντες μεγίστην εὔκλειαν ὑμῖν αὐτοῖς προξενήσητε. ὁ θεὸς ὐμᾶς διαφυλάττοι, ἀδελφοὶ ἀγαπητοί.“
loipon estai tēs hymeteras hosiotētos ergon homognōmoni krisei, mēte pros apechtheian mēte pros charin, akolouthōs de tǭ ekklēsiastikǭ kai apostolikǭ kanoni, tois plēmmelētheisin eitʼoun kata sphalma symbebēkosi tēn harmottousan therapeian epinoēsai, hina kai pasēs blasphēmias eleutherōsēte tēn ekklēsian kai tas emas epikouphisēte phrontidas, kai tēn tēs eirēnēs charin tois nyn stasiazousin apodontes megistēn eukleian hymin autois proxenēsēte. ho theos ymas diaphylattoi, adelphoi agapētoi.“
It will then be the work of your Holiness, with a unanimous judgment, neither out of hatred nor out of favor, but in accordance with the ecclesiastical and apostolic canon, to devise the fitting remedy for the faults committed or the errors that have occurred, so that you may free the church from all blasphemy, lighten my cares, and, by restoring the grace of peace to those now at strife, win the greatest glory for yourselves. God preserve you, beloved brothers.”
Notes and citation
Summary: The bishops are to judge impartially by church law and restore peace.
Notes on the original text
- Digital text corrected (OCR letter error; transposed letters (digitization slip); words joined by the digitization): ὁστότητος → ὁσιότητος; ὁρογνώμονι → ὁμογνώμονι; ἐπιονῆσαι → ἐπινοῆσαι; ἀδελφοὶἀγαπητοί → ἀδελφοὶ ἀγαπητοί.
Topics: Church office
Cite (SBL): Eusebius, Vit. Const. 4.42.5 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-42-5).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 43
4.43.1Heikel
Ἐπεὶ δὲ διʼ ἔργων ἐχώρει τὰ προστεταγμένα, κατελάμβανεν ἄλλος βασιλικὸς ἀνήρ, ἐπισπέρχων τὴν σύνοδον σὺν γράμματι βασιλικῷ, σπεύδειν μηδὲ ἀναβάλλεσθαι τὴν ἐπὶ τὰ Ἱεροσόλυμα παρορμῶν γε πορείαν.
Epei de diʼ ergōn echōrei ta prostetagmena, katelambanen allos basilikos anēr, episperchōn tēn synodon syn grammati basilikǭ, speudein mēde anaballesthai tēn epi ta Hierosolyma parormōn ge poreian.
While these orders were being carried out, another imperial official arrived, urging on the synod with an imperial letter, and pressing them to hurry and not to postpone their journey to Jerusalem.
Notes and citation
Summary: An imperial messenger hurried the bishops on to Jerusalem.
Cite (SBL): Eusebius, Vit. Const. 4.43.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-43-1).
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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.
4.43.2Heikel
ἄραντες οὖν οἱ πάντες ἀπὸ τοῦ Φοινίκων ἔθνους δημοσίοις δρόμοις ἤλαυνον ἐπὶ τὰ προκείμενα, ἐπληροῦτο δὲ τότε πᾶς ὁ τῇδε τόπος μεγίστης θεοῦ χορείας, ἐπὶ ταὐτὸν ἐν τοῖς Ἱεροσολύμοις συνηγμένων τῶν ἐξ ἁπάσης ἐπαρχίας διαφανῶν ἐπισκόπων.
arantes oun hoi pantes apo tou Phoinikōn ethnous dēmosiois dromois ēlaunon epi ta prokeimena, eplērouto de tote pas ho tę̄de topos megistēs theou choreias, epi tauton en tois Hierosolymois synēgmenōn tōn ex hapasēs eparchias diaphanōn episkopōn.
So they all set out from the province of Phoenicia and traveled by the public post to their destination; and the whole place was then filled with a very great company of God, the distinguished bishops from every province being gathered together in Jerusalem.
Notes and citation
Summary: Bishops from every province gathered in Jerusalem.
Cite (SBL): Eusebius, Vit. Const. 4.43.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-43-2).
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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.
4.43.3Heikel
Μακεδόνες μὲν γὰρ τὸν τῆς παρʼαὐτοῖς μητροπόλεως παρέπεμπον, Παννόνιοί τε καὶ Μυσοὶ τὰ παρʼαὐτοῖς ἀνθοῦντα κάλλη τῆς τοῦ θεοῦ νεολαίας, παρῆν δὲ καὶ Περσῶν ἐπισκόπων ἱερὸν χρῆμα, τὰ θεῖα λόγια ἐξηκριβωκὼς ἀνήρ, Βιθυνοί τε καὶ Θρᾷκες τὸ πλήρωμα τῆς συνόδου κατεκόσμουν.
Makedones men gar ton tēs parʼautois mētropoleōs parepempon, Pannonioi te kai Mysoi ta parʼautois anthounta kallē tēs tou theou neolaias, parēn de kai Persōn episkopōn hieron chrēma, ta theia logia exēkribōkōs anēr, Bithynoi te kai Thrąkes to plērōma tēs synodou katekosmoun.
The Macedonians sent the bishop of their metropolis; the Pannonians and Moesians, the flourishing beauties of God's youth among them; there was present also a holy ornament of the Persian bishops, a man thoroughly versed in the divine oracles; and Bithynians and Thracians adorned the fullness of the synod.
Notes and citation
Summary: Bishops came from Macedonia, Pannonia, Moesia, Persia, Bithynia, and Thrace.
Notes on the original text
- Digital text corrected (OCR letter error): Μθσοὺ → Μυσοὶ.
Cite (SBL): Eusebius, Vit. Const. 4.43.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-43-3).
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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.
4.43.4Heikel
οὐ μὴν ἀπελιμπάνοντο Κιλίκων οἱ διαφέροντες, καὶ Καππαδοκῶν δʼοἱ πρῶτοι παιδεύσει λόγων μέσοι τοῖς πᾶσι διέπρεπον, Συρία τε πᾶσα καὶ Μεσοποταμία, Φοινίκη τε καὶ Ἀραβία σὺν αὐτῇ Παλαιστίνῃ, Αἵγυπτός τε καὶ Λιβύη, οἵ τε τὴν Θηβαίων οἰκοῦντες χώραν, πάντες ὁμοῦ ἐπλήρουν τὴν μεγάλην τοῦ θεοῦ χορείαν, οἶς ἀνάριθμος ἐξ ἁπασῶν τῶν ἐπαρχιῶν ἐπηκολούθει λεώς. παρῆν δὲ τούτοις ἅπασι βασιλική τις ὑπηρεσία, ἄνδρες τʼἐξ αὐτῶν βασιλείων δόκιμοι κατεπέμποντο φαιδρῦναι τὴν ἑορτὴν ταῖς βασιλέως χορηγίαις,
ou mēn apelimpanonto Kilikōn hoi diapherontes, kai Kappadokōn dʼhoi prōtoi paideusei logōn mesoi tois pasi dieprepon, Syria te pasa kai Mesopotamia, Phoinikē te kai Arabia syn autę̄ Palaistinę̄, Haigyptos te kai Libyē, hoi te tēn Thēbaiōn oikountes chōran, pantes homou eplēroun tēn megalēn tou theou choreian, ois anarithmos ex hapasōn tōn eparchiōn epēkolouthei leōs. parēn de toutois hapasi basilikē tis hypēresia, andres tʼex autōn basileiōn dokimoi katepemponto phaidrynai tēn heortēn tais basileōs chorēgiais,
Nor were the eminent men of Cilicia missing, and the leading men of Cappadocia, first in literary learning, shone in the midst of all. All Syria and Mesopotamia, Phoenicia and Arabia with Palestine itself, Egypt and Libya, and those who live in the land of the Thebans — all together filled the great company of God, and a countless people from all the provinces followed them. With all these there was an imperial service, and approved men were sent from the palace itself to brighten the festival with the emperor's bounty.
Notes and citation
Summary: The whole East was represented, and imperial officials provided for the festival.
Notes on the original text
- Digital text corrected (OCR letter error; transposed letters (digitization slip)): φοινίηκ → Φοινίκη; Διβύη → Λιβύη; λεύς → λεώς.
Cite (SBL): Eusebius, Vit. Const. 4.43.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-43-4).
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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.
Life 4, chapter 44
4.44.1Heikel
ναὶ μὴν καὶ ὁ τούτοις ἅπασιν ἐφεστὼς βασιλεῖ δεξιὸς ἀνήρ, πίστει καὶ εὐλαβείᾳ λόγων τε θείων ἐμπρέπων ἀσκήσει, ὃς δὴ καὶ ταῖς ὑπὲρ εὐσεβείας ὁμολογίαις κατὰ τὸν τῶν τυράννων καιρὸν λαμπρυνόμενος εἰκότως τὴν τῶνδε διάταξιν ἐπιστεύετο. καὶ δὴ τῷ βασιλέως οὗτος νεύματι σὺν εἰλικρινείᾳ πάσῃ διακονούμενος, τὴν μὲν σύνοδον ἐτίμα φιλοφρόνῳ δεξιώσει ἑστιάσεσί τε λαμπραῖς κα συμποτικαῖς εὐωχίαις, πτωχοῖς δʼἀνείμοσι πενήτων τʼἀνδρῶν καὶ γυναικῶν μυρίοις πλήθεσι, τροφῆς καὶ τῶν λοιπῶν χρειῶν ἐν ἐνδείᾳ καθεστῶσι, πολυτελεῖς διαδόσεις χρημάτων καὶ περιβλημάτων ἐποιεῖτο, ἤδη δὲ καὶ τὸν πάντα νεὼν πλουσίοις καὶ βασιλικοῖς ἀναθήμασι κατεποίκιλεν. ἀλλʼὁ μὲν ταὐτην ἐπλήρου τὴν ὑπηρεσίαν,
nai mēn kai ho toutois hapasin ephestōs basilei dexios anēr, pistei kai eulabeią logōn te theiōn emprepōn askēsei, hos dē kai tais hyper eusebeias homologiais kata ton tōn tyrannōn kairon lamprynomenos eikotōs tēn tōnde diataxin episteueto. kai dē tǭ basileōs houtos neumati syn eilikrineią pasę̄ diakonoumenos, tēn men synodon etima philophronǭ dexiōsei hestiasesi te lamprais ka sympotikais euōchiais, ptōchois dʼaneimosi penētōn tʼandrōn kai gynaikōn myriois plēthesi, trophēs kai tōn loipōn chreiōn en endeią kathestōsi, polyteleis diadoseis chrēmatōn kai periblēmatōn epoieito, ēdē de kai ton panta neōn plousiois kai basilikois anathēmasi katepoikilen. allʼho men tautēn eplērou tēn hypēresian,
Indeed, the man in charge of all these was a right hand to the emperor, distinguished for faith and piety and for training in divine words, who had also been made illustrious by his confessions for piety in the time of the tyrants; so he was fittingly entrusted with the arrangement of these things. Serving the emperor's will with complete sincerity, he honored the synod with a friendly welcome, splendid banquets, and convivial feasts; he made costly distributions of money and clothing to the naked poor and to countless multitudes of poor men and women who lacked food and other necessities; and he adorned the whole temple with rich and imperial offerings. So he fulfilled this service,
Notes and citation
Summary: An imperial official, himself a confessor, hosted the bishops and gave generously to the poor.
- The official is unnamed; later sources identify him as the notary Marianus.
Notes on the original text
- Digital text corrected (OCR letter error): ἀποιεῖτο → ἐποιεῖτο.
Cite (SBL): Eusebius, Vit. Const. 4.44.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-44-1).
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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 4, chapter 45
4.45.1Heikel
οἱ δὲ τοῦ θεοῦ λειτουργοὶ εὐχαῖς ἅμα καὶ διαλέξεσι τὴν ἐορτὴν κατεκόσμουν, οἱ μὲν τοῦ θεοφιλοῦς βασιλέως τὴν εἰς τὸν τῶν ὅλων σωτῆρα καθοσίωσιν ἀνυμνοῦντες, τάς τε περὶ τὸ μαρτύριον μεγαλουργίας διεξιόντες τῷ λόγῳ, οἱ δὲ ταῖς ἀπὸ τῶν θείων δογμάτων πανηγυρικαῖς θεολογίαις πανδαισίαν λογικῶν τροφῶν ταῖς πάντων παραδιδόντες ἀκοαῖς.
hoi de tou theou leitourgoi euchais hama kai dialexesi tēn eortēn katekosmoun, hoi men tou theophilous basileōs tēn eis ton tōn holōn sōtēra kathosiōsin anymnountes, tas te peri to martyrion megalourgias diexiontes tǭ logǭ, hoi de tais apo tōn theiōn dogmatōn panēgyrikais theologiais pandaisian logikōn trophōn tais pantōn paradidontes akoais.
while the ministers of God adorned the festival with prayers and discourses: some hymned the God-beloved emperor's devotion to the Savior of all and described in their speeches the magnificent works around the Martyrium; others, with festal theology drawn from the divine doctrines, provided a banquet of spiritual food for the ears of all.
Notes and citation
Summary: Bishops praised the emperor's church and preached on doctrine.
Notes on the original text
- Digital text corrected (Latin letter in place of Greek): oἱ δὲ τοῦ → οἱ δὲ τοῦ.
Cite (SBL): Eusebius, Vit. Const. 4.45.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-45-1).
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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.
4.45.2Heikel
ἅλλοι δʼἐρμηνείας τῶν θείων ἀναγνωσμάτων ἐποιοῦντο, τὰς ἀπορρήτους ἀποκαλύπτοντες θεωρίας, οἱ δὲ μὴ διὰ τούτων χωρεῖν οἶοί τε θυσίαις ἀναίμοις καὶ μυστικαῖς ἱερουργίαις τὸ θεῖον ἱλάσκοντο, ὑπὲρ τῆς κοινῆς εἰρήνης, ὑπὲρ τῆς ἐκκλησίας τοῦ θεοῦ, αὐτοῦ τε βασιλέως ὕπερ, τοῦ τῶν τοσούτων αἰτίου, παίδων τʼαὐτοῦ θεοφιλῶν ἰκετηρίους εὐχὰς τῷ θεῷ προσαναφέροντες. 3ἔνθα δὴ καὶ ἡμεῖς τῶν ὑπὲρ ἡμᾶς ἀγαθῶν ἠξιωμένοι ποικίλαις ταῖς εἰς τὸ κοινὸν διαλέξεσι τὴν ἐορτὴν ἐτιμῶμεν, τοτὲ μὲν τῶν διὰ γράμματος βασιλεῖ πεφιλοκαλημένων τὰς ἐκφράσεις ἑρμηνεύοντες, τοτὲ δὲ καιρίους καὶ τοῖς προκειμένοις συμβόλοις τὰς προφητικας ποιούμενοι θεωρίας. οὕτω μὲν ἡ τῆς ἀφιερώσεως ἐορτὴ ἐν αὐτῇ τῇ βασιλέως τριακονταετηρίδι σὺν εὐφροσύναις ἐπετελεῖτο.
halloi dʼermēneias tōn theiōn anagnōsmatōn epoiounto, tas aporrētous apokalyptontes theōrias, hoi de mē dia toutōn chōrein oioi te thysiais anaimois kai mystikais hierourgiais to theion hilaskonto, hyper tēs koinēs eirēnēs, hyper tēs ekklēsias tou theou, autou te basileōs hyper, tou tōn tosoutōn aitiou, paidōn tʼautou theophilōn iketērious euchas tǭ theǭ prosanapherontes. 3entha dē kai hēmeis tōn hyper hēmas agathōn ēxiōmenoi poikilais tais eis to koinon dialexesi tēn eortēn etimōmen, tote men tōn dia grammatos basilei pephilokalēmenōn tas ekphraseis hermēneuontes, tote de kairious kai tois prokeimenois symbolois tas prophētikas poioumenoi theōrias. houtō men hē tēs aphierōseōs eortē en autę̄ tę̄ basileōs triakontaetēridi syn euphrosynais epeteleito.
Others gave interpretations of the divine readings, disclosing their hidden meanings; and those unable to do this propitiated the Divinity with bloodless sacrifices and mystic sacred rites, offering suppliant prayers to God for the common peace, for the church of God, for the emperor himself, the cause of such great blessings, and for his God-beloved sons. 3 There we too, thought worthy of blessings beyond our deserts, honored the festival with various public discourses, at one time interpreting the descriptions of the works of beauty the emperor had made, at another making prophetic interpretations fitting to the occasion and to the symbols before us. So the festival of the dedication was celebrated with gladness in the very year of the emperor's thirtieth anniversary.
Notes and citation
Summary: Others expounded Scripture or offered the Eucharist and prayers; Eusebius too preached at the dedication.
- The “bloodless sacrifices and mystic rites” are the Eucharist, offered with prayers for the church and the emperor.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip)): ἡξιωμένο → ἠξιωμένοι .
Cite (SBL): Eusebius, Vit. Const. 4.45.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-45-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 46
4.46.1Heikel
Οἶος δʼὁ τοῦ σωτῆρος νεώς, οἶον τὸ σωτήριον ἄντρον, οἷαί τε αἱ βασιλέως φιλοκαλίαι ἀναθημάτων τε πλήθη ἐν χρυσῷ τε καὶ ἁργύρῳ καὶ λίθοις τιμίοις πεποιημένων, κατὰ δύναμιν ἐν οἰκείῳ συγγράμματι παραδόντες αὐτῷ βασιλεῖ προσεφωνήσαμεν. ὃν δὴ λόγον κατὰ καιρὸν μετὰ τὴν παροῦσαν τὴς γραφῆς ὑπόθεσιν ἐκθησόμεθα, ὁμοῦ καὶ τὸν τριακονταετηρικὸν αὐτῷ συζευγνύντες, ὃν σμικρὸν ὔστερον, ἐπὶ τῆς βασιλέως ἐπωνύμου πόλεως τὴν πορείαν στειλάμενοι, εἰς ἐπήκοον αὐτοῦ βασιλέως διήλθομεν, τοῦτο δεύτερον ἐν αὐτοῖς βασιλείοις τὸν ἐπὶ πάντων βασιλέα θεὸν δοξάσαντες, οὗ δὴ κατακροώμενος ὁ τῷ θεῷ φίλος γανυμένῳ ἐᾠκει. τοῦτο δʼοὖν αὐτὸ μετὰ τὴν ἀκρόασιν ἐξἐφηνεν, συμποσιάζων μὲν παροῦσι τοῖς ἐπισκόποις παντοίᾳ τʼαὐτοὺς τιμῇ φιλοφρονούμενος.
Oios dʼho tou sōtēros neōs, oion to sōtērion antron, hoiai te hai basileōs philokaliai anathēmatōn te plēthē en chrysǭ te kai hargyrǭ kai lithois timiois pepoiēmenōn, kata dynamin en oikeiǭ syngrammati paradontes autǭ basilei prosephōnēsamen. hon dē logon kata kairon meta tēn parousan tēs graphēs hypothesin ekthēsometha, homou kai ton triakontaetērikon autǭ syzeugnyntes, hon smikron ysteron, epi tēs basileōs epōnymou poleōs tēn poreian steilamenoi, eis epēkoon autou basileōs diēlthomen, touto deuteron en autois basileiois ton epi pantōn basilea theon doxasantes, hou dē katakroōmenos ho tǭ theǭ philos ganymenǭ eǭkei. touto dʼoun auto meta tēn akroasin exephēnen, symposiazōn men parousi tois episkopois pantoią tʼautous timę̄ philophronoumenos.
What the Savior's temple was like, what the saving cave was like, what the emperor's works of beauty were, and the multitude of offerings made of gold, silver, and precious stones, we have set down to the best of our ability in a special work and addressed it to the emperor himself. That discourse we shall set out at the proper time, after the present work, joining with it also the thirtieth-anniversary oration, which a little later, having traveled to the city named after the emperor, we delivered in the emperor's hearing, glorifying for the second time, in the palace itself, God the King of all. As he listened, the friend of God looked like a man delighted, and he showed this after the hearing by dining with the bishops who were present and welcoming them with every kind of honor.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Eusebius wrote a work on the church and later delivered the thirtieth-anniversary oration before Constantine.
- The thirtieth-anniversary oration is Eusebius's “In Praise of Constantine” (336); the work on the Holy Sepulchre is probably joined to it in the manuscripts.
Notes on the original text
- Digital text corrected (OCR letter error; doubled letter (digitization slip); dropped letter (digitization slip); repeated phrase; words joined and garbled): οἶσαιτε → οἷαί τε; ἀνθημάτων → ἀναθημάτων; προσεφωνήσαμεν. ὃν οἰκείῳ συγγράμματι παραδόντες αὐτῷ βασιλεῖ προσεφωνήσαμεν. → προσεφωνήσαμεν.; συζευμνύντες → συζευγνύντες; βασιλλέως → βασιλέως.
Cite (SBL): Eusebius, Vit. Const. 4.46.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-46-1).
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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.
Life 4, chapter 47
4.47.1Heikel
Ταύτην μεγίστην ὦν ἴσμεν σύνοδον δευτέραν συνεκρότει βασιλεὺς ἐν αὐτοῖς Ἱεροσολύμοις μετὰ τὴν πρώτην ἐκείνην, ἣν ἐπὶ τῆς Βιθυνῶν διαφανοῦς πεποίητο πόλεως. ἀλλʼἠ μὲν ἐπινίκιος ἦν, ἐν εἰκοσαετηρίδι τῆς βασιλείας τὴν κατʼἐχθρῶν καὶ πολεμίων εὐχὴν ἐπʼ αὐτῆς Νικαίας ἐκτελοῦσα, ἡ δὲ τὴς τρίτης δεκάδος τὴν περίοδον ἐκόσμει, τῷ πάντων ἀγαθῶν δοτῆρι θεῷ ἀμφὶ τὸ μνῆμα τὸ σωτήριον εἰρήνης ἀνάθημα τὸ μαρτύριον βασιλέως ἀφιεροῦντος.
Tautēn megistēn ōn ismen synodon deuteran synekrotei basileus en autois Hierosolymois meta tēn prōtēn ekeinēn, hēn epi tēs Bithynōn diaphanous pepoiēto poleōs. allʼē men epinikios ēn, en eikosaetēridi tēs basileias tēn katʼechthrōn kai polemiōn euchēn epʼ autēs Nikaias ektelousa, hē de tēs tritēs dekados tēn periodon ekosmei, tǭ pantōn agathōn dotēri theǭ amphi to mnēma to sōtērion eirēnēs anathēma to martyrion basileōs aphierountos.
This was the second greatest synod that we know the emperor to have convened, in Jerusalem itself, after the first one, which he held in the famous city of Bithynia. That one was a victory celebration, fulfilling at Nicaea itself, in the twentieth year of his reign, his thank-offering for victory over enemies and foes; this one adorned the period of the third decade, when the emperor dedicated the Martyrium around the saving tomb to God, the Giver of all good things, as an offering of peace.
Notes and citation
Summary: The Jerusalem synod was the second great council after Nicaea.
Cite (SBL): Eusebius, Vit. Const. 4.47.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-47-1).
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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.
Life 4, chapter 48
4.48.1Heikel
Καὶ δὴ τούτων βασιλεῖ συντελουμένων, ἀνὰ στόμα τε πάντων ἀνυμνουμένης αὐτοῦ τῆς κατὰ θεὸν ἀρετῆς, τῶν τοῦ θεοῦ λειτουργῶν τις ἀποτολμήσας εἰς αὐτοῦ πρόσωπον μακάριον αὐτὸν ἀπέφηνεν, ὅτι δὴ κἀν τῷ παρόντι βίῳ τῷ μέλλοντι συμβασιλεύειν μέλλοι τῷ υἱῷ τοῦ θεοῦ. ὁ δὲ ἀπεχθῶς τῆς φωνῆς ἐπακούσας μὴ τοιαῦτα τολμᾶν παρᾐνει φθέγγεσθαι, μᾶλλον δὲ διʼ εὐχῆς αἰτεῖσθαι αὐτῷ κἀν τῷ παρόντι κἀν τῷ μέλλοντι τῆς τοῦ θεοῦ δουλείας ἀξίῳ φανῆναι.
Kai dē toutōn basilei synteloumenōn, ana stoma te pantōn anymnoumenēs autou tēs kata theon aretēs, tōn tou theou leitourgōn tis apotolmēsas eis autou prosōpon makarion auton apephēnen, hoti dē kan tǭ paronti biǭ tǭ mellonti symbasileuein melloi tǭ huiǭ tou theou. ho de apechthōs tēs phōnēs epakousas mē toiauta tolman parę̄nei phthengesthai, mallon de diʼ euchēs aiteisthai autǭ kan tǭ paronti kan tǭ mellonti tēs tou theou douleias axiǭ phanēnai.
When these things had been accomplished for the emperor, and his virtue toward God was being praised on everyone's lips, one of the ministers of God dared to call him blessed to his face, because in the present life [he had been deemed worthy of empire over all,] and in the life to come would reign with the Son of God. He heard the remark with displeasure and told the man not to dare to utter such things, but rather to ask in prayer that, both in the present life and in the life to come, he might be found worthy of the service of God.
Notes and citation
Summary: Constantine rebuked a cleric who said he would reign with Christ, asking instead for prayer that he be a worthy servant.
- Words appear to be lost in the digital text; the bracketed words give the sense.
Notes on the original text
- Digital text corrected (stray letter (digitization slip)): μέλλοιλ → μέλλοι.
Topics: Eschatology
Cite (SBL): Eusebius, Vit. Const. 4.48.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-48-1).
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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.
Life 4, chapter 49
4.49.1Heikel
Ἐπειδὴ δὲ καὶ ὁ τριακονταέτης αὐτῷ τῆς βασιλείας συνεπεραίνετο χρόνος, τῷ δευτέρῳ τῶν παίδων συνετέλει γάμους, πάλαι γάμους κἀπὶ τοῦ πρεσβυτέρου τὴν ἡλικίαν διαπραξάμενος. θαλίαι δὴ καὶ ἑστιάσεις ἤγοντο, νυμφοστολοῦντος αὐτοῦ βασιλέως τὸν παῖδα ἐστιῶντός τε λαμπρῶς καὶ συμποσιάζοντος, ὧδε μὲν ἀνδρῶν θιάσοις, γυναικῶν δʼἀφωρισμένοις ἀλλαχόθι χοροῖς, διαδόσεις τε πλούσιαι χαρισμάτων δήμοις ἅμα καὶ πόλεσιν ἐδωροῦντο.
Epeidē de kai ho triakontaetēs autǭ tēs basileias syneperaineto chronos, tǭ deuterǭ tōn paidōn synetelei gamous, palai gamous kapi tou presbyterou tēn hēlikian diapraxamenos. thaliai dē kai hestiaseis ēgonto, nymphostolountos autou basileōs ton paida estiōntos te lamprōs kai symposiazontos, hōde men andrōn thiasois, gynaikōn dʼaphōrismenois allachothi chorois, diadoseis te plousiai charismatōn dēmois hama kai polesin edōrounto.
When the thirtieth year of his reign was being completed, he celebrated the marriage of the second of his sons, having long before arranged the marriage of the elder as well. There were festivities and banquets, the emperor himself escorting the bride to his son and giving splendid feasts and banquets, here with companies of men, elsewhere with separate groups of women; and rich distributions of gifts were bestowed on peoples and cities alike.
Notes and citation
Summary: Constantine celebrated the marriage of his son Constantius with feasts and gifts.
- Constantius II married in 335 or 336.
Notes on the original text
- Digital text corrected (OCR letter error): κἀτὶ → κἀπὶ; συμποσιάξοντος → συμποσιάζοντος.
Cite (SBL): Eusebius, Vit. Const. 4.49.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-49-1).
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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 4, chapter 50
4.50.1Heikel
Ἐν τούτῳ δὲ καὶ Ἰνδῶν τῶν πρὸς ἀνίσχοντα ἥλιον πρέσβεις ἀπήντων δῶρα κομίζοντες, γένη δʼἦν παντοῖα ἐξαστραπτόντων πολυτελῶν λίθων ζῶά τε τῶν παρʼἡμῖν ἐγνωσμένων ἐναλλάττοντα τὴν φύσιν, ἃ δὴ προσῆγον τῷ βασιλεῖ, τὴν εἰς αὐτὸν Ὠκεανὸν δη- εἰκόνων γραφαῖς ἀνδραίντων΄τʼαὐτὸν ἀναθήμασι λοῦντες αὐτοῦ κράτησιν, καὶ ὡς οἱ τῆς Ἰνδῶν χώρας καθηγεμόνες αὐτοκράτορα καὶ βασιλέα γνωρίζειν ὡμολόγουν. ἀρχομένῳ μὲν οὖν τῆς βασιλείας αὐτῷ οἱ πρὸς ἥλιον δύοντα ὡκεανῷ Βρεττανοὶ πρῶτοι καθυπετάττοντο, νῦν δʼἸνδῶν οἱ τὴν πρὸς ἀνίσχοντα ἥλιον λαχόντες.
En toutǭ de kai Indōn tōn pros anischonta hēlion presbeis apēntōn dōra komizontes, genē dʼēn pantoia exastraptontōn polytelōn lithōn zōa te tōn parʼhēmin egnōsmenōn enallattonta tēn physin, ha dē prosēgon tǭ basilei, tēn eis auton Ōkeanon dē- eikonōn graphais andraintōn΄tʼauton anathēmasi lountes autou kratēsin, kai hōs hoi tēs Indōn chōras kathēgemones autokratora kai basilea gnōrizein hōmologoun. archomenǭ men oun tēs basileias autǭ hoi pros hēlion dyonta hōkeanǭ Brettanoi prōtoi kathypetattonto, nyn dʼIndōn hoi tēn pros anischonta hēlion lachontes.
At this time too envoys arrived from the Indians toward the rising sun, bringing gifts: all kinds of flashing precious stones and animals different in nature from those known among us. These they presented to the emperor, [showing] that his rule extended to the Ocean itself, [that they honored] him with painted portraits and dedicated statues, and that the rulers of the land of the Indians acknowledged him as emperor and king. So at the beginning of his reign the Britons by the ocean toward the setting sun were the first to submit to him, and now the Indians who dwell toward the rising sun.
Notes and citation
Summary: An Indian embassy brought gifts, so that Constantine's rule reached from Britain to India.
- The digital text is garbled in the middle; the bracketed words give the sense.
Notes on the original text
- Digital text corrected (Latin-style sigma error; OCR letter errors): χώρασ → χώρας; γνωίξειν → γνωρίζειν.
Cite (SBL): Eusebius, Vit. Const. 4.50.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-50-1).
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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.
Life 4, chapter 51
4.51.1Heikel
Ὡς οὖν ἑκατέρων τῶν ἄκρων τὴς ὅλης οἱκουμένης ἐκράτει, τὴν σύμπασαν τῆς βασιλείας ἀρχὴν τρισὶ τοῖς αὐτοῦ διᾐρει παισίν, οἷά τινα πατρᾠαν οὐσίαν τοῖς αὐτοῦ κληροδοτῶν φιλτάτοις. τὴν μὲν οὖν παππᾠαν λῆξιν τῷ μείζονι, τὴν δὲ τῆς ἐᾠας ἀρχὴν τῷ δευτέρῳ, τὴν δὲ τούτων μέσην τῷ τρίτῳ διένεμε.
Hōs oun hekaterōn tōn akrōn tēs holēs hoikoumenēs ekratei, tēn sympasan tēs basileias archēn trisi tois autou dię̄rei paisin, hoia tina patrǭan ousian tois autou klērodotōn philtatois. tēn men oun pappǭan lēxin tǭ meizoni, tēn de tēs eǭas archēn tǭ deuterǭ, tēn de toutōn mesēn tǭ tritǭ dieneme.
Since he ruled both ends of the whole inhabited world, he divided the whole government of the empire among his three sons, as if bequeathing a family estate to his dearest ones: to the eldest he assigned his grandfather's portion, to the second the rule of the East, and to the third the region between them.
Notes and citation
Summary: Constantine divided the empire among his three sons.
Cite (SBL): Eusebius, Vit. Const. 4.51.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-51-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.51.2Heikel
κλῆρον δʼἀγαθὸν καὶ ψυχῆς σωτήριον τοῖς αὐτοῖς ποριζόμενος τὰ θεοσεβείας αὐτοῖς ἐνίει σπέρματα, θείοις μὲν προσάγων μαθήμασι, διδασκάλους δʼἐφιστὰς εὐσεβείᾳ δεδοκιμασμένους ἄνδρας, καὶ τῶν ἔξωθεν δὲ λόγων καθηγητὰς ἑτέρους εἰς ἄκρον ἥκοντας παιδεύσεως τοῖς αὐτοῖς ἐφίστη. ἄλλοι πολεμικῶν αὐτοῖς ἐξῆρχον μαθημάτων, ἕτεροι τῶν πολιτικῶν ἐπιγνώμονας αὐτοὺς καθίστων, οἱ δὲ νόμων ἐμπείρους εἰργάζοντο.
klēron dʼagathon kai psychēs sōtērion tois autois porizomenos ta theosebeias autois eniei spermata, theiois men prosagōn mathēmasi, didaskalous dʼephistas eusebeią dedokimasmenous andras, kai tōn exōthen de logōn kathēgētas heterous eis akron hēkontas paideuseōs tois autois ephistē. alloi polemikōn autois exērchon mathēmatōn, heteroi tōn politikōn epignōmonas autous kathistōn, hoi de nomōn empeirous eirgazonto.
Providing for them a good inheritance, and one saving for the soul, he planted in them the seeds of godliness, leading them to divine studies and setting over them teachers approved for their piety. He also set over them other masters of secular learning who had reached the height of education. Others trained them in military studies, others made them expert in affairs of state, and others made them skilled in the law.
Notes and citation
Summary: The sons were educated in faith, letters, war, government, and law.
Notes on the original text
- Digital text corrected (OCR letter error): διδοκιμασμένους → δεδοκιμασμένους.
Cite (SBL): Eusebius, Vit. Const. 4.51.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-51-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.51.3Heikel
βασιλικὴ δʼἑκάστῳ τῶν παίδων κατασκευὴ κεκλήρωτο, ὁπλῖται, δορυφόροι, σωματοφύλακες, στρατευμάτων τε τάγματα παντοῖα, τούτων δὲ καθηγεμόνες, λοχαγοί, στρατηγοί, ταξίαρχοι, ὦν τῆς ἐν πολέμοις ἐπιστήμης τῆς τε πρὸς αὐτὸν εὐνοίας ὁ πατὴρ προειλήφει τὴν πεῖραν.
basilikē dʼhekastǭ tōn paidōn kataskeuē keklērōto, hoplitai, doryphoroi, sōmatophylakes, strateumatōn te tagmata pantoia, toutōn de kathēgemones, lochagoi, stratēgoi, taxiarchoi, ōn tēs en polemois epistēmēs tēs te pros auton eunoias ho patēr proeilēphei tēn peiran.
An imperial establishment had been allotted to each of the sons: soldiers, spearmen, bodyguards, and all kinds of military units, with their commanders — captains, generals, and tribunes — whose military skill and loyalty to himself their father had tested beforehand.
Notes and citation
Summary: Each son had his own court and army, officered by men loyal to their father.
Cite (SBL): Eusebius, Vit. Const. 4.51.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-51-3).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 52
4.52.1Heikel
Ἁπαλοῖς μὲν οὖν ἔτι τὴν ἡλικίαν τοῖς καίσαρσιν ἀναγκαίως οἱ συμπράττοντες συνῆσάν τε καὶ τὰ κοινὰ διᾠκουν, εἰς ἄνδρας δὲ λοιπὸν προιοῦσιν αὐτοῖς μόνος ὁ πατὴρ εἰς διδασκαλίαν ἐπήρκει, τοτὲ μὲν παρόντας ἰδιαζούσαις ὑποθήκαις ζηλωτὰς αὐτοὺς παρορμῶν καὶ μιμητὰς τῆς αὐτοῦ θεοσεβείας ἀποτελεῖσθαι διδάσκων, τοτὲ δʼἀποῦσι τὰ βασιλικὰ προσφωνῶν διᾐει γράφων παραγγέλματα, ὧν τὸ μέγιστον ἦν καὶ πρώτιστον τὴν εἰς τὸν πάντων βασιλέα θεὸν γνῶσίν τε καὶ εὐσέβειαν πρὸ παντὸς πλούτου καὶ πρὸ αὐτῆς βασιλείας τιμᾶσθαι.
Hapalois men oun eti tēn hēlikian tois kaisarsin anankaiōs hoi symprattontes synēsan te kai ta koina diǭkoun, eis andras de loipon proiousin autois monos ho patēr eis didaskalian epērkei, tote men parontas idiazousais hypothēkais zēlōtas autous parormōn kai mimētas tēs autou theosebeias apoteleisthai didaskōn, tote dʼapousi ta basilika prosphōnōn dię̄ei graphōn parangelmata, hōn to megiston ēn kai prōtiston tēn eis ton pantōn basilea theon gnōsin te kai eusebeian pro pantos ploutou kai pro autēs basileias timasthai.
While the Caesars were still young, their assistants necessarily lived with them and managed public affairs; but as they grew to manhood, their father alone was enough to instruct them. When they were with him he would urge them with private counsels to become zealous followers and imitators of his piety; when they were absent he wrote to them with imperial precepts, of which the greatest and foremost was to value the knowledge of God, the King of all, and piety toward him, above all wealth and above empire itself.
Notes and citation
Summary: Constantine taught his sons above all to value piety over wealth and power.
Notes on the original text
- Digital text corrected (dropped letter and stray period): βασιλκὰ. → βασιλικὰ.
Cite (SBL): Eusebius, Vit. Const. 4.52.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-52-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.52.2Heikel
ἤδη δʼαὐτοῖς καὶ τοῦ διʼαὐτῶν πράττειν τὰ λυσιτελῆ τοῖς κοινοῖς ἐξουσίαν ἐδίδου, καὶ τὴν ἐκκλησίαν δὲ τοῦ θεοῦ διὰ φροντίδος ἐν πρώτοις ἄγειν παρᾐνει, αὐτοῖς τε διαρρήδην Χριστιανοῖς εἶναι παρεκελεύετο. καὶ ὁ μὲν οὕτω τοὺς υἱοὺς προῆγεν, οἱ δὲ οὐχ ὡς ἐκ παραγγέλματος αὐτογνώμονι δὲ προθυμίᾳ τὰς τοῦ πατρὸς παραινέσεις ὑπερέβαλλον, τῇ πρὸς τὸν. θεὸν ὁσίᾳ τὴν σφῶν διάνοιαν συντείνοντες, τούς τε τῆς ἐκκλησίας θεσμοὺς ἐν αὐτοῖς βασιλείοις σὺν τοῖς οἱκείοις ἄπασιν ἀπεπλήρουν. καὶ τοῦτο δʼἔργον τῆς τοῦ πατρὸς ὑπὴρχε προμηθείας τὸ τοὺς συνοίκους ἅπαντας θεοσεβεῖς παραδοῦναι τοῖς παισίν, καὶ τῶν πρώτων δὲ ταγμάτων ἡγεμόνες καὶ οἳ τὴν τῶν κοινῶν ἐτύγχανον ἀναδεδεγμένοι φροντίδα τοιοῦτοί τινες ὑπὴρχον. τοῖς γοῦν κατὰ θεὸν πιστοῖς ἀνδράσιν αὐτοὺς ὥσπερ τισὶν ὁχυροῖς περιβόλοις ἠσφαλίζετο. ἐπεὶ δὲ καὶ ταῦτα εὐπρεπῶς διέκειτο τῷ τρισμακαρίῳ, θεὸς ὁ παντὸς ἀγαθοῦ πρύτανις, ὡσανεὶ τῶν καθόλου πραγμάτων εὖ διατεθέντων αὐτῷ, καιρὸν εὔκαιρον εἶναι λοιπὸν τῆς τῶν κρειττόνων μεταλήψεως ἐδοκίμαζε καὶ τὸ τῇ φύσει χρεὼν ἐπῆγε.
ēdē dʼautois kai tou diʼautōn prattein ta lysitelē tois koinois exousian edidou, kai tēn ekklēsian de tou theou dia phrontidos en prōtois agein parę̄nei, autois te diarrēdēn Christianois einai parekeleueto. kai ho men houtō tous huious proēgen, hoi de ouch hōs ek parangelmatos autognōmoni de prothymią tas tou patros paraineseis hypereballon, tę̄ pros ton. theon hosią tēn sphōn dianoian synteinontes, tous te tēs ekklēsias thesmous en autois basileiois syn tois hoikeiois apasin apeplēroun. kai touto dʼergon tēs tou patros hypērche promētheias to tous synoikous hapantas theosebeis paradounai tois paisin, kai tōn prōtōn de tagmatōn hēgemones kai hoi tēn tōn koinōn etynchanon anadedegmenoi phrontida toioutoi tines hypērchon. tois goun kata theon pistois andrasin autous hōsper tisin hochyrois peribolois ēsphalizeto. epei de kai tauta euprepōs diekeito tǭ trismakariǭ, theos ho pantos agathou prytanis, hōsanei tōn katholou pragmatōn eu diatethentōn autǭ, kairon eukairon einai loipon tēs tōn kreittonōn metalēpseōs edokimaze kai to tę̄ physei chreōn epēge.
He also gave them authority to act on their own in what was beneficial to the public, urged them to make the church of God their first concern, and commanded them to be openly Christians. So he led his sons on; and they, not as though under orders but of their own free zeal, surpassed their father's exhortations, directing their minds to holiness toward God and fulfilling the ordinances of the church in the palace itself with all their households. This too was the work of their father's foresight: to give his sons only godly companions in their households; and the commanders of the chief units, and those who had taken on the care of public affairs, were such men too. With men faithful toward God he secured them as with strong walls. When this too had been well arranged for the thrice-blessed man, God, the President of every good, judged that, since all his affairs had been well ordered, it was at last the fitting time for his transfer to better things, and brought on the debt of nature.
Notes and citation
Summary: The sons embraced the faith and were surrounded by Christian officials; then God called Constantine away.
Notes on the original text
- Digital text corrected (OCR letter error; stray letters): παρεελεύετο → παρεκελεύετο; τιδὶν → τισὶν; ἠσφαλίξετο → ἠσφαλίζετο; παντὸς τὸς ἀγαθοῦ → παντὸς ἀγαθοῦ.
Cite (SBL): Eusebius, Vit. Const. 4.52.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-52-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 53
4.53.1Heikel
Δύο μὲν οὖν πρὸς τοῖς τριάκοντα τῆς βασιλείας ἐνιαυτοῖς μησί τε καὶ ἡμέραις βραχείαις δέουσιν ἐπλήρου, τῆς δὲ ζωῆς ἀφὶ τὸν διπλασίονα χρόνον, ἐν ᾦ τῆς ἡλικίας ἀπαθὲς μὲν καὶ ἄλυτον αὐτῷ διήρκει τὸ σῶμα, κηλῖδος καθαρὸν ἁπάσης παντός τε νέου νεανικώτερον, ὡραῖον μὲν ἰδεῖν ῥωμαλέον δʼὅ τι δέοι δυνάμει καταπράξασθαι, ὡς καὶ γυμνάζεσθαι καὶ ἱππάζεσθαι καὶ ὁδοιπορεῖν, πολέμοις τε παραβάλλειν τρόπαιά τε κατʼἐχθρῶν ἐγείρειν καὶ τὰς συνήθεις ἀναιμακτὶ κατὰ τῶν διʼ ἐναντίας αἴρεσθαι νίκας.
Dyo men oun pros tois triakonta tēs basileias eniautois mēsi te kai hēmerais bracheiais deousin eplērou, tēs de zōēs aphi ton diplasiona chronon, en ǭ tēs hēlikias apathes men kai alyton autǭ diērkei to sōma, kēlidos katharon hapasēs pantos te neou neanikōteron, hōraion men idein rhōmaleon dʼho ti deoi dynamei katapraxasthai, hōs kai gymnazesthai kai hippazesthai kai hodoiporein, polemois te paraballein tropaia te katʼechthrōn egeirein kai tas synētheis anaimakti kata tōn diʼ enantias airesthai nikas.
He completed thirty-two years of his reign, lacking a few months and days, and of his life about twice that time. At this age his body remained unimpaired and unbroken, free of every blemish, more youthful than any young man, handsome to look at and strong enough to do whatever was needed, so that he could exercise, ride, travel, take part in wars, raise trophies over his enemies, and win his customary bloodless victories over his opponents.
Notes and citation
Summary: Near the end of a long reign Constantine remained vigorous in body.
- Constantine reigned from 306 to 337, about thirty-one years; Eusebius's figures for his reign and age are approximate, and his birth date is uncertain.
Notes on the original text
- Digital text corrected (OCR letter error; repeated phrase; stray letter (digitization slip); words joined by the digitization): ἐναιαυτοῖς → ἐνιαυτοῖς; καὶἄλυτον → καὶ ἄλυτον; νεανικώτερον, τὸ σῶμα, κηλῖδος καθαρὸν ἁπάσης παντός τε νέου νεανικώτερον, → νεανικώτερον,; ἱππάξεσθαι → ἱππάζεσθαι.
Cite (SBL): Eusebius, Vit. Const. 4.53.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-53-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 54
4.54.1Heikel
Καὶ τὰ τῆς ψυχῆς δʼ ὡσαύτως εἰς ἅκρον τῆς ἐν ἀνθρώποις τελειώσεως αὐτῷ προᾐει, πᾶσι μὲν ἐμπρέποντι τοῖς καλοῖς ὑπερβαλλόντως δὲ τῇ φιλανθρωπίᾳ, ὃ δὴ καὶ μεμπτὸν ἐνομίζετο τοῖς πολλοῖς τῆς τῶν μοχθηρῶν ἀνδρῶν φαυλότητος ἓνεκα, οἳ τῆς σφῶν κακίας αἰτίαν τὴν βασιλέως ἐπεγράφοντο ἀνεξικακίαν.
Kai ta tēs psychēs dʼ hōsautōs eis hakron tēs en anthrōpois teleiōseōs autǭ proę̄ei, pasi men empreponti tois kalois hyperballontōs de tę̄ philanthrōpią, ho dē kai mempton enomizeto tois pollois tēs tōn mochthērōn andrōn phaulotētos heneka, hoi tēs sphōn kakias aitian tēn basileōs epegraphonto anexikakian.
Likewise the qualities of his soul advanced to the height of human perfection. He excelled in every good thing, but above all in humanity — which many also thought blameworthy because of the wickedness of evil men, who blamed their own vice on the emperor's forbearance.
Notes and citation
Summary: Constantine's great kindness was blamed by some for encouraging wrongdoers.
Notes on the original text
- Digital text corrected (Latin letter in place of Greek; OCR letter error): Kαὶ τὰ → Καὶ τὰ; ἐνομίξετο → ἐνομίζετο.
Cite (SBL): Eusebius, Vit. Const. 4.54.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-54-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.54.2Heikel
καὶ γὰρ οὖν ἀληθῶς δύο χαλεπὰ ταῦτα κατὰ τοὺς δηλουμένους τούτους χρόνους καὶ αὐτοὶ κατενοήσαμεν, ἐπιτριβῆς ἄνεσιν ἀπλήστων και μοχθηρῶν ἀνδρῶν τῶν πάντα λυμαινομένων βίον, εἰρωνείαν τʼ ἄλεκτον τῶν τὴν ἐκκλησίαν ὑποδυομένων καὶ τὸ Χριστιανῶν ἐπιπλάστως σχηματιζομένων ὅνομα.
kai gar oun alēthōs dyo chalepa tauta kata tous dēloumenous toutous chronous kai autoi katenoēsamen, epitribēs anesin aplēstōn kai mochthērōn andrōn tōn panta lymainomenōn bion, eirōneian tʼ alekton tōn tēn ekklēsian hypodyomenōn kai to Christianōn epiplastōs schēmatizomenōn honoma.
And indeed we ourselves observed these two grievous evils in the times we are describing: the unchecked oppression by greedy and wicked men who were ruining all of life, and the unspeakable hypocrisy of those who crept into the church and falsely assumed the name of Christians.
Notes and citation
Summary: Eusebius admits two evils of the period: the greed of officials and the hypocrisy of false converts.
Cite (SBL): Eusebius, Vit. Const. 4.54.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-54-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.54.3Heikel
τὸ δʼαὐτοῦ φιλάνθρωπον καὶ φιλάγαθον τό τε τῆς πίστεως εἰλικρινὲς καὶ τοῦ τρόπου τὸ φιλαλῆθες ἐνῆγεν αὐτὸν πιστεύειν τῷ σχήματι τῶν Χριστιανῶν εἶναι νομιζομένων εὔνοιαν τʼἀληθῆ περὶ αὐτὸν πεπλασμένῃ ψυχῇ σώζειν προσποιουμένων. οἷς ἑαυτὸν καταπιστεύων τάχα ἄν ποτε καὶ τοῖς μὴ πρέπουσιν ἀνεφύρετο, κηλῖδα ταύτην τοῖς αὐτοῦ καλοῖς ἐπιφέροντος τοῦ φθόνου.
to dʼautou philanthrōpon kai philagathon to te tēs pisteōs eilikrines kai tou tropou to philalēthes enēgen auton pisteuein tǭ schēmati tōn Christianōn einai nomizomenōn eunoian tʼalēthē peri auton peplasmenę̄ psychę̄ sōzein prospoioumenōn. hois heauton katapisteuōn tacha an pote kai tois mē prepousin anephyreto, kēlida tautēn tois autou kalois epipherontos tou phthonou.
His humanity and love of good, the sincerity of his faith, and the truthfulness of his character led him to trust the outward appearance of those reputed to be Christians, who with feigned souls pretended to keep true goodwill toward him. Entrusting himself to these, he may sometimes have become entangled with unworthy people, envy bringing this stain upon his good deeds.
Notes and citation
Summary: Constantine's trusting nature led him at times to rely on false Christians.
Notes on the original text
- Digital text corrected (repeated phrase; stray letter (digitization slip)): εἰλικορινὲς → εἰλικρινὲς; νομιξομένων ἐνῆγεν αὐτὸν πιστεύειν τῷ σχήματι τῶν Χριστιανῶν εἶναι νομιζομένων → νομιζομένων.
Cite (SBL): Eusebius, Vit. Const. 4.54.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-54-3).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 55
4.55.1Heikel
Ἀλλὰ τοὺς μὲν οὐκ εἰς μακρὸν ἡ θεία μετήρχετο μῆνις. αὐτὸς δὲ βασιλεὺς οὕτω τὴν ψυχὴν λογικῇ συνέσει προῆκτο, ὡς αὐτῆς μέχρι τελευτῆς συνήθως μὲν λογογραφεῖν, συνήθως δὲ τὰς προσόδους ποιεῖσθαι καὶ τὰς θεοπρεπεῖς τοῖς ἀκροαταῖς διδασκαλίας παρέχειν, νομοθετεῖν τε συνήθως τοτὲ μὲν πολιτικοῖς τοτὲ δὲ στρατιωτικοῖς, πάντα τε προσφόρως τῷ τῶν ἀνθρώπων ἐπινοεῖν βίῳ.
Alla tous men ouk eis makron hē theia metērcheto mēnis. autos de basileus houtō tēn psychēn logikę̄ synesei proēkto, hōs autēs mechri teleutēs synēthōs men logographein, synēthōs de tas prosodous poieisthai kai tas theoprepeis tois akroatais didaskalias parechein, nomothetein te synēthōs tote men politikois tote de stratiōtikois, panta te prosphorōs tǭ tōn anthrōpōn epinoein biǭ.
But divine wrath pursued such men before long. As for the emperor himself, his soul was so advanced in rational understanding that to the very end he continued, as usual, to compose speeches, to make public appearances and give godly teaching to his hearers, and to legislate on civil and military matters, devising everything suitable for human life.
Notes and citation
Summary: To the end Constantine kept writing speeches, teaching, and making laws.
Notes on the original text
- Digital text corrected (OCR letter error): εἰκ μακρὸν → εἰς μακρὸν; βέῳ → βίῳ.
Cite (SBL): Eusebius, Vit. Const. 4.55.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-55-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.55.2Heikel
μνημονεῦσαι δʼ ἄξιον, ὡς πρὸς αὐτῇ γεγονὼς τῇ τοῦ βίου τελευτῇ ἐπικήδειόν τινα λόγον ἐπὶ τοῦ συνήθους διῆλθεν ἀκροατηρίου, μακρὸν τε κατα- τείνας ἐν τούτῳ περὶ ψυχῆς ἀθανασίας διεξᾐει περὶ τε τῶν εὐσεβῶς τὴν παροῦσαν διηνυκότων ζωὴν τῶν τε τοῖς θεοφιλέσι παρʼ αὐτῷ θεῷ τεταμιευμένων ἀγαθῶν, μακραῖς δʼ ἀποδείξεσι καὶ τὸ τῶν ἐναντίων τάγμα ὁποίου τέλους τεύξεται φανερὸν ἐποίει, τῶν ἀθέων τὴν καταστροφὴν παραδιδοὺς τῇ γραφῇ· ὅ δὴ καὶ ἐμβριθῶς μαρτυρό- μενος καθάπτεσθαι τῶν ἀμφʼ αὐτὸν ἐδόκει, ὡς καί τινα τῶν δοκησι- σόφων ἔρεσθαι ὅπως ἔχειν αὐτῷ φαίνοιτο τὰ λεγόμενα, τὸν δʼ ἐπι- μαρτυρῆσαι τοῖς λόγοις ἀλήθειαν, σφόδρα τε καίπερ οὐκ ἐθέλοντα ἐπαινεῖν τὰς κατὰ τῶν πολυθέων διδασκαλίας.
mnēmoneusai dʼ axion, hōs pros autę̄ gegonōs tę̄ tou biou teleutę̄ epikēdeion tina logon epi tou synēthous diēlthen akroatēriou, makron te kata- teinas en toutǭ peri psychēs athanasias diexę̄ei peri te tōn eusebōs tēn parousan diēnykotōn zōēn tōn te tois theophilesi parʼ autǭ theǭ tetamieumenōn agathōn, makrais dʼ apodeixesi kai to tōn enantiōn tagma hopoiou telous teuxetai phaneron epoiei, tōn atheōn tēn katastrophēn paradidous tę̄ graphę̄; ho dē kai embrithōs martyro- menos kathaptesthai tōn amphʼ auton edokei, hōs kai tina tōn dokēsi- sophōn eresthai hopōs echein autǭ phainoito ta legomena, ton dʼ epi- martyrēsai tois logois alētheian, sphodra te kaiper ouk ethelonta epainein tas kata tōn polytheōn didaskalias.
It is worth recording that at the very end of his life he delivered a funeral oration in his usual auditorium. Extending it at length, he discoursed on the immortality of the soul, on those who had lived the present life piously, and on the good things stored up with God for those who love him; and by lengthy proofs he made plain what end awaits those of the opposite kind, describing in his speech the overthrow of the godless. Bearing solemn witness to this, he seemed to reproach those around him, so that he asked one of those who fancied themselves wise what he thought of what had been said; and the man bore witness to the truth of the words and, though unwillingly, warmly praised the teaching against the polytheists.
Notes and citation
Summary: Shortly before his death Constantine spoke on immortality and judgment, and even a pagan sage approved.
Notes on the original text
- Digital text corrected (OCR letter error; dropped letter (digitization slip)): μαδρὸν → μακρὸν; μαδραῖς → μακραῖς; τέλυς → τέλους; ἐποίεν → ἐποίει; ἀθών → ἀθέων.
Topics: Eschatology
Cite (SBL): Eusebius, Vit. Const. 4.55.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-55-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.55.3Heikel
τοιαῦτα πρὸ τῆς τελευτὴς τοῖς γνωρίμοις ὁμιλήσας, αὐτὸς αὐτῷ τὴν ἐπὶ τὰ κρείττω πορείαν λεῖαν καὶ ὁμαλὴν ἐᾠκει παρασκευάζειν.
toiauta pro tēs teleutēs tois gnōrimois homilēsas, autos autǭ tēn epi ta kreittō poreian leian kai homalēn eǭkei paraskeuazein.
Having spoken such things to his acquaintances before his death, he seemed to be preparing for himself a smooth and level road to the better life.
Notes and citation
Summary: He was preparing himself for death.
Cite (SBL): Eusebius, Vit. Const. 4.55.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-55-3).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 56
4.56.1Heikel
Κἀκεῖνο δὲ μνήμης ἄξιον, ὡς ἀμφὶ τὸν δηλούμενον χρόνον τῶν ἐπʼ ἀνατολῆς βαρβάρων κινήσεως ἀκουσθείσης, ἔτι ταύτην αὐτῷ τὴν κατὰ τῶνδε νίκην λείπεσθαι φήσας, ἐπὶ Πέρσας στρατεύειν ὡρμᾶτο.
Kakeino de mnēmēs axion, hōs amphi ton dēloumenon chronon tōn epʼ anatolēs barbarōn kinēseōs akoustheisēs, eti tautēn autǭ tēn kata tōnde nikēn leipesthai phēsas, epi Persas strateuein hōrmato.
This too is worth recording: at about the time described, when a movement of the barbarians in the East was reported, he said that this victory over them still remained for him, and set out to campaign against the Persians.
Notes and citation
Summary: Constantine prepared a campaign against Persia.
Cite (SBL): Eusebius, Vit. Const. 4.56.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-56-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.56.2Heikel
τοῦτό τε κρίνας ἐκίνει τὰ στρατιωτικὰ τάγματα, καὶ δὴ τοῖς ἀμφʼ αὐτὸν ἐπισκόποις περὶ τῆς πορείας ἐκοίνου, συνεῖναι αὐτῷ δεῖν τινας τῶν ἀναγκαίων ἐν θεοσεβείᾳ προμηθούμενος.
touto te krinas ekinei ta stratiōtika tagmata, kai dē tois amphʼ auton episkopois peri tēs poreias ekoinou, syneinai autǭ dein tinas tōn anankaiōn en theosebeią promēthoumenos.
Having decided this, he set the military units in motion and consulted the bishops about him concerning the expedition, taking care that some of those needed for divine worship should be with him.
Notes and citation
Summary: He arranged for bishops to accompany the army.
Cite (SBL): Eusebius, Vit. Const. 4.56.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-56-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.56.3Heikel
οἱ δὲ καὶ μάλα προθύμως συνέπεσθαι βουλομένῳ μηδʼ αʼναχωρεῖν ἐθέλειν συστρατεύειν δʼ αὐτῷ καὶ συναγωνίζεσθαι ταῖς πρὸς τὸν θεὸν ἱκετηρίαις ἔλεγον. σφόδρα δʼ ἐπὶ ταῖς ἐπαγγελίαις ἠσθεὶς τὴν πορείαν αὐτοῖς διετύπου·
hoi de kai mala prothymōs synepesthai boulomenǭ mēdʼ aʼnachōrein ethelein systrateuein dʼ autǭ kai synagōnizesthai tais pros ton theon hiketēriais elegon. sphodra dʼ epi tais epangeliais ēstheis tēn poreian autois dietypou;
They said that they very much wished to follow him, not to stay behind, but to campaign with him and fight alongside him with supplications to God. Greatly pleased at their promises, he arranged the march for them.
Notes and citation
Summary: The bishops eagerly agreed to go and pray for the army.
Notes on the original text
- Digital text corrected (OCR letter error): μέλα → μάλα.
Topics: Prayer
Cite (SBL): Eusebius, Vit. Const. 4.56.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-56-3).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.56.4Heikel
ἔπειτα καὶ τὴν σκηνὴν τῷ τῆς ἐκκλησίας σχήματι πρὸς τὴν ἐκείνου τοῦ πολέμου παράταξιν σὺν πολλῇ φιλοτιμίᾳ κατειργάζετο, ἐν ᾗ τῷ θεῷ, τῷ τῆς νίκης δοτῆρι, τὰς ἱκετηρίας ἅμα τοῖς ἐπισκόποις ποιεῖσθαι ἐπενόει.
epeita kai tēn skēnēn tǭ tēs ekklēsias schēmati pros tēn ekeinou tou polemou parataxin syn pollę̄ philotimią kateirgazeto, en hę̄ tǭ theǭ, tǭ tēs nikēs dotēri, tas hiketērias hama tois episkopois poieisthai epenoei.
Then with great magnificence he had a tent made in the form of a church for that campaign, in which he intended to offer supplications together with the bishops to God, the giver of victory.
Notes and citation
Summary: A tent-church was prepared for the campaign.
Notes on the original text
- Digital text corrected (transposed letters (digitization slip)): ἐπενόιε → ἐπενόει.
Topics: Prayer
Cite (SBL): Eusebius, Vit. Const. 4.56.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-56-4).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 57
4.57.1Heikel
Ἐν τούτῳ Πέρσαι πυθόμενοι περὶ τῆς βασιλέως πρὸς πόλεμον παρασκευῆς καὶ μάχῃ πρὸς αὐτὸν συμβαλεῖν σφόδρα φοβούμενοι, διὰ πρεσβείας αὐτὸν ἀξιοῦντο εἰρήνην ποιεῖσθαι. διὸ ὁ μὲν εἰρηνικώτατος βασιλεὺς τὴν Περσῶν πρεσβείαν δεξάμενος, φιλικὰς δεξιὰς προθύμως σὺν ἐκείνοις ἐσπείσατο. ἤδη δʼ ἡ μεγάλη τοῦ πάσχα ἑορτὴ παρῆν, ἐν ᾗ ὁ βασιλεὺς τῷ θεῷ τὰς εὐχὰς ἀποδιδοὺς συνδιενυκτέρευσι τοῖς ἄλλοις.
En toutǭ Persai pythomenoi peri tēs basileōs pros polemon paraskeuēs kai machę̄ pros auton symbalein sphodra phoboumenoi, dia presbeias auton axiounto eirēnēn poieisthai. dio ho men eirēnikōtatos basileus tēn Persōn presbeian dexamenos, philikas dexias prothymōs syn ekeinois espeisato. ēdē dʼ hē megalē tou pascha heortē parēn, en hę̄ ho basileus tǭ theǭ tas euchas apodidous syndienyktereusi tois allois.
Meanwhile the Persians, learning of the emperor's preparations for war and greatly fearing to join battle with him, sent an embassy asking him to make peace. So the most peaceable emperor received the Persian embassy and gladly concluded friendly terms with them. The great feast of Pascha had now arrived, in which the emperor, offering his prayers to God, kept the night vigil with the others.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Persians sought peace; Constantine kept the Easter vigil.
- No other source confirms a peace with Persia at this time, and war broke out under Constantius II; the manuscripts may have a gap here.
Notes on the original text
- Digital text corrected (OCR letter error; dropped letter (digitization slip); transposed letters (digitization slip); words joined by the digitization): εἰρηικώτατος → εἰρηνικώτατος; Περςῶν → Περσῶν; φιλεκὰς → φιλικὰς; ἐσπείαστο → ἐσπείσατο; ἐνᾗ → ἐν ᾗ.
Topics: Prayer
Cite (SBL): Eusebius, Vit. Const. 4.57.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-57-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 58
4.58.1Heikel
Ἐπὶ τούτοις τὸ μαρτύριον ἐν τῇ ἐπωνύμῳ πόλει ἐπὶ μνήμῃ τῶν ἀπο- στόλων οἰκοδομεῖν παρεσκευάζετο· αὐτὸς δὲ νεὼν ἅπαντα εἰς ὕψος ἄφατον ἐπάρας, λίθων ποικιλίαις παντοίων ἐξαστράπτοντα ἐποίει εἰς αὐτὸν ὄροφον ἐξ ἐδάφους πλακώσας, διαλαβὼν δὲ λεπτοῖς φατνώμασι τὴν στέγην χρυςῷ τὴν πᾶσαν ἐκάλυπτεν· ἄνω δὲ ὑπὲρ ταύτην πρὸς αὐτῷ δώματι χαλκὸς μὲν ἀντὶ κεράμου φυλακὴν τῷ ἔργῳ πρὸς ὑετῶν ἀσφάλειαν παρεῖχεν· καὶ τοῦτον δὲ πολὺς περιέλαμπε χρυσός, ὡς μαρμαρυγὰς τοῖς πόρρωθεν ἀφορῶσι ταῖς ἡλίου αὐγαῖς ἀντανα- κλωμέναις ἐκπέμπειν. δικτυωτὰ δὲ πέριξ ἐκύκλου τὸ δωμάτιον ἀνάγλυφα χαλκῷ καὶ χρυςῷ κατειργασμένα.
Epi toutois to martyrion en tę̄ epōnymǭ polei epi mnēmę̄ tōn apo- stolōn oikodomein pareskeuazeto; autos de neōn hapanta eis hypsos aphaton eparas, lithōn poikiliais pantoiōn exastraptonta epoiei eis auton orophon ex edaphous plakōsas, dialabōn de leptois phatnōmasi tēn stegēn chrysǭ tēn pasan ekalypten; anō de hyper tautēn pros autǭ dōmati chalkos men anti keramou phylakēn tǭ ergǭ pros hyetōn asphaleian pareichen; kai touton de polys perielampe chrysos, hōs marmarygas tois porrōthen aphorōsi tais hēliou augais antana- klōmenais ekpempein. diktyōta de perix ekyklou to dōmation anaglypha chalkǭ kai chrysǭ kateirgasmena.
After this he prepared to build the martyr-shrine in the city named after him, in memory of the apostles. He raised the whole temple to an extraordinary height and made it flash with varied stones of every kind, facing it from the floor to the ceiling; dividing the roof into delicate coffers, he covered it all with gold. Above this, on the roof itself, bronze instead of tile protected the building against rain; and much gold shone around this too, so that it sent out flashes, reflecting the rays of the sun, to those looking from afar. Lattice-work in relief, made of bronze and gold, ran all around the roof-structure.
Notes and citation
Summary: Constantine built the richly adorned church of the Holy Apostles in Constantinople.
Cite (SBL): Eusebius, Vit. Const. 4.58.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-58-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 59
4.59.1Heikel
Καὶ ὁ μὲν νεὼς ὧδε σὺν πολλῇ βασιλέως φιλοτιμίᾳ σπουδῆς ἠξιοῦτο. ἀμφὶ δὲ τοῦτον αἴθριος ἦν αὐλὴ παμμεγέθης εἰς ἀέρα καθαρὸν ἀναπεπταμένη, ἐν τετραπλεύρῳ δὲ ταύτῃ στοαὶ διέτρεχον, μέσον αὐτῷ νεῷ τὸ αἴθριον ἀπολαμβάνουσαι, οἶκοί τε βασίλειοι ταῖς στοαῖς λουτρά τε καὶ ἀνα- καμπτήρια παρεξετείνετο, ἄλλα τε πλεῖστα καταγώγια τοῖς τοῦ τόπου φρουροῖς ἐπιτηδείως εἰργασμένα.
Kai ho men neōs hōde syn pollę̄ basileōs philotimią spoudēs ēxiouto. amphi de touton aithrios ēn aulē pammegethēs eis aera katharon anapeptamenē, en tetrapleurǭ de tautę̄ stoai dietrechon, meson autǭ neǭ to aithrion apolambanousai, oikoi te basileioi tais stoais loutra te kai ana- kamptēria parexeteineto, alla te pleista katagōgia tois tou topou phrourois epitēdeiōs eirgasmena.
So the temple received great care and munificence from the emperor. Around it was a very large court open to the clear sky; in this quadrangle ran colonnades enclosing the court, with the temple itself in the middle; imperial buildings, baths, and resting places extended alongside the colonnades, and very many other lodgings suitably built for the guardians of the place.
Notes and citation
Summary: The church stood in a great colonnaded court with buildings for its staff.
Notes on the original text
- Digital text corrected (Latin letter in place of Greek; OCR letter error): Kαὶ ὁ μὲν → Καὶ ὁ μὲν; ἀξφὶ → ἀμφὶ.
Cite (SBL): Eusebius, Vit. Const. 4.59.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-59-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 60
4.60.1Heikel
Ταῦτα πάντα ἀφιέρου βασιλεὺς διαιωνίζων εἰς ἅπαντας τῶν τοῦ σωτῆρος ἡμῶν ἀποστόλων τὴν μνήμην. ᾠκοδόμει δʼ ἄρα καὶ ἄλλο τι τῇ διανοίᾳ σκοπῶν, ὅ δὴ λανθάνον τὰ πρῶτα κατάφωρον πρὸς τῷ τέλει τοῖς πᾶσιν ἐγίγνετο.
Tauta panta aphierou basileus diaiōnizōn eis hapantas tōn tou sōtēros hēmōn apostolōn tēn mnēmēn. ǭkodomei dʼ ara kai allo ti tę̄ dianoią skopōn, ho dē lanthanon ta prōta kataphōron pros tǭ telei tois pasin egigneto.
All these the emperor dedicated, perpetuating for all the memory of the apostles of our Savior. But he was building with another purpose in mind as well, which, hidden at first, became evident to all at the end.
Notes and citation
Summary: The church had a further purpose, revealed only at the end.
Notes on the original text
- Digital text corrected (Latin letter in place of Greek; dropped letter (digitization slip)): Tαῦτα → Ταῦτα; ἀπστόλων → ἀποστόλων.
Cite (SBL): Eusebius, Vit. Const. 4.60.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-60-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.60.2Heikel
αὐτὸς γοῦν αὐτῷ εἰς δέοντα καιρὸν τῆς αὐτοῦ τελευτῆς τὸν ἐνταυθοῖ τόπον ἐταμιεύσατο, τῆς τῶν ἀποστόλων προσρήσεως κοινωνὸν τὸ ἑαυτοῦ σκῆνος μετὰ θάνατον προνοῶν ὑπερβαλλούσῃ πίστεως προθυμίᾳ γενήσεσθαι, ὡς ἄν καὶ μετὰ τελευτὴν ἀξιοῖτο τῶν ἐνταυθοῖ μελλουσῶν ἐπὶ τιμῇ τῶν ἀποστόλων συντελεῖσθαι εὐχῶν. διὸ καὶ ἐκκλησιάζειν ἐνταυθοῖ παρεκελεύετο, μέσον θυσιαστήριον πηξάμενος.
autos goun autǭ eis deonta kairon tēs autou teleutēs ton entauthoi topon etamieusato, tēs tōn apostolōn prosrēseōs koinōnon to heautou skēnos meta thanaton pronoōn hyperballousę̄ pisteōs prothymią genēsesthai, hōs an kai meta teleutēn axioito tōn entauthoi mellousōn epi timę̄ tōn apostolōn synteleisthai euchōn. dio kai ekklēsiazein entauthoi parekeleueto, meson thysiastērion pēxamenos.
He had reserved the place there for himself against the time when his death should come, foreseeing with surpassing eagerness of faith that his body after death would share the title of the apostles, so that even after his death he might be thought worthy of the prayers that would be offered there in honor of the apostles. So he ordered that services be held there, setting up an altar in the middle.
Notes and citation
Summary: Constantine intended the church as his burial place, to share in the prayers offered for the apostles.
Notes on the original text
- Digital text corrected (OCR letter error; OCR letter errors; repeated phrase): τῶν ἀποστόλων προσρήσεως κοινωνὸν τὸ ἑαυτοῦ σκῆνος μετὰ θά- τῶν ἀποστόλων προσρήσεως κοινωνὸν τὸ ἑαυτοῦ σκῆνος μετὰ θά- νατον → τῶν ἀποστόλων προσρήσεως κοινωνὸν τὸ ἑαυτοῦ σκῆνος μετὰ θάνατον; ὑπερβαλλούςῃ → ὑπερβαλλούσῃ; ἐξιῷτο → ἀξιοῖτο; μελλουςῶν → μελλουσῶν.
Topics: Prayer
Cite (SBL): Eusebius, Vit. Const. 4.60.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-60-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.60.3Heikel
δώδεκα δʼ οὖν αὐτόθι θήκας ὡσανεὶ στήλας ἱερὰς ἐπὶ τιμῇ καὶ μνήμῃ τοῦ τῶν ἀποστόλων ἐγείρας χοροῦ, μέσην ἐτίθει τὴν αὐτὸς αὐτοῦ λάρνακα, ἧς ἑκατέρω- θεν τῶν ἀποστόλων ἀνὰ ἕξ διέκειντο. καὶ τοῦτο γοῦν, ὡς ἔφην, σώφρονι λογισμῷ, ἔνθα αὐτῷ τὸ σκῆνος τελευτήσαντι τὸν βίον εὐπρεπῶς μέλλοι διαναπαύεσθαι, ἐσκόπει.
dōdeka dʼ oun autothi thēkas hōsanei stēlas hieras epi timę̄ kai mnēmę̄ tou tōn apostolōn egeiras chorou, mesēn etithei tēn autos autou larnaka, hēs hekaterō- then tōn apostolōn ana hex diekeinto. kai touto goun, hōs ephēn, sōphroni logismǭ, entha autǭ to skēnos teleutēsanti ton bion euprepōs melloi dianapauesthai, eskopei.
So he set up there twelve coffins, like sacred pillars, in honor and memory of the company of the apostles, and placed his own sarcophagus in the middle, with six of the apostles' coffins on either side. This too, as I said, he had considered with sober reasoning: where his body would fittingly rest when he had ended his life.
Notes and citation
Summary: His sarcophagus was placed among twelve memorials of the apostles.
- Whether Constantine meant to present himself as a thirteenth apostle is debated.
Cite (SBL): Eusebius, Vit. Const. 4.60.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-60-3).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.60.4Heikel
ἀλλʼ ὁ μὲν ἐκ μακροῦ καὶ πρόπαλαι τῷ λογισμῷ ταῦτα προτυπούμενος ἀφιέρου τοῖς ἀποστόλοις τὸν νεών, ὠφέλειαν ψυχῆς ὀνησιφόρον τὴν τῶνδε μνή- μην ποιεῖσθαι αὐτῷ πιστεύων, θεὸς δὲ αὐτὸν καὶ τῶν κατʼ εὐχὰς προσδοκηθέντων οὐκ ἀπηξίου. ὡς γὰρ τὰς πρώτας τῆς τοῦ πάσχα ἑορτῆς συνεπλήρου ἀσκήσεις τήν τε σωτήριον διήγαγεν ἡμέραν λαμπρὰν ἠδὲ εὐφρόσυνον, αὐτῷ τε καὶ τοῖς πᾶσι τὴν ἑορτὴν κατα- φαιδρύνας, ἐν τούτῳ μέχρι τέλους τὴν ζωὴν διανύοντα καὶ ἐν τούτοις ὄντα θεός, ᾧ ταῦτα συνεξετέλει, κατὰ καιρὸν εὔκαιρον τῆς θείας ἐπὶ τὸ κρεῖττον μεταβάσεως αὐτὸν ἠξίου.
allʼ ho men ek makrou kai propalai tǭ logismǭ tauta protypoumenos aphierou tois apostolois ton neōn, ōpheleian psychēs onēsiphoron tēn tōnde mnē- mēn poieisthai autǭ pisteuōn, theos de auton kai tōn katʼ euchas prosdokēthentōn ouk apēxiou. hōs gar tas prōtas tēs tou pascha heortēs syneplērou askēseis tēn te sōtērion diēgagen hēmeran lampran ēde euphrosynon, autǭ te kai tois pasi tēn heortēn kata- phaidrynas, en toutǭ mechri telous tēn zōēn dianyonta kai en toutois onta theos, hǭ tauta synexetelei, kata kairon eukairon tēs theias epi to kreitton metabaseōs auton ēxiou.
Having long before planned these things in his mind, he dedicated the temple to the apostles, believing that their memory would be a benefit to his soul; and God did not think him unworthy of what he hoped for in his prayers. For when he had completed the first exercises of the feast of Pascha and had spent the saving day bright and joyful, making the feast radiant for himself and for all, then God, with whose help he had accomplished these things, while he was spending his life to the end in this way and in these things, deemed him worthy, at a fitting time, of the divine passage to the better life.
Notes and citation
Summary: After celebrating Easter, Constantine was called by God toward death.
Notes on the original text
- Digital text corrected (OCR letter error; dropped letter (digitization slip)): ὀωησιφόρον → ὀνησιφόρον; πιστεών → πιστεύων; συνεξετάλει → συνεξετέλει.
Cite (SBL): Eusebius, Vit. Const. 4.60.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-60-4).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 61
4.61.1Heikel
Γίγνεται δʼ αὐτῷ πρώτη τις ἀνωμαλία τοῦ σώματος, εἶτʼ οὖν κάκωσις ἐπὶ ταύτην συμβαίνει, κἄπειτα τῆς αὐτοῦ πόλεως ἐπὶ λουτρὰ θερμῶν ὑδάτων πρόεισιν, ἔνθεν τε τῆς αὐτοῦ μητρὸς ἐπὶ τὴν ἐπώνυμον ἀφικνεῖται πόλιν. κἀνταῦθα τῷ τῶν μαρτύρων εὐκτηρίῳ ἐνδιατρίψας οἴκῳ ἱκετηρίους εὐχάς τε καὶ λιτανείας ἐνέπεμπε τῷ θεῷ.
Gignetai dʼ autǭ prōtē tis anōmalia tou sōmatos, eitʼ oun kakōsis epi tautēn symbainei, kapeita tēs autou poleōs epi loutra thermōn hydatōn proeisin, enthen te tēs autou mētros epi tēn epōnymon aphikneitai polin. kantautha tǭ tōn martyrōn euktēriǭ endiatripsas oikǭ hiketērious euchas te kai litaneias enepempe tǭ theǭ.
First a disturbance of his body came upon him, then an illness followed; then he went out from his city to the baths of hot waters, and from there came to the city named after his mother. There, spending time in the house of prayer of the martyrs, he sent up suppliant prayers and litanies to God.
Notes and citation
Summary: Falling ill, Constantine went to the hot baths and then prayed at a martyrs' shrine in Helenopolis.
- The city named after his mother is Helenopolis (Drepanum) in Bithynia, where the martyr Lucian was honored.
Topics: Prayer
Cite (SBL): Eusebius, Vit. Const. 4.61.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-61-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.61.2Heikel
ἐπειδὴ δὲ εἰς ἔννοιαν ἥκει τῆς τοῦ βίου τελευτῆς, καθάρ- σεως τοῦτον εἶναι καιρὸν τῶν πώποτε αὐτῷ πεπλημμελημένων διε- νοεῖτο, ὅσα οἷα θνητῷ διαμαρτεῖν ἐπῆλθε ταῦτʼ ἀπορρύφασθαι τῆς ψυχῆς λόγων ἀπορρήτων δυνάμει σωτηρίῳ τε λουτρῶ πιστεύσας.
epeidē de eis ennoian hēkei tēs tou biou teleutēs, kathar- seōs touton einai kairon tōn pōpote autǭ peplēmmelēmenōn die- noeito, hosa hoia thnētǭ diamartein epēlthe tautʼ aporryphasthai tēs psychēs logōn aporrētōn dynamei sōtēriǭ te loutrō pisteusas.
When he came to think of the end of his life, he considered that this was the time for cleansing from all the faults he had ever committed, believing that whatever sins he had fallen into, as a mortal, would be washed from his soul by the power of the secret words and by the saving bath.
Notes and citation
Summary: Near death, Constantine sought baptism for the forgiveness of his sins.
- Delaying baptism until the end of life was common in the fourth century.
Topics: Baptism
Cite (SBL): Eusebius, Vit. Const. 4.61.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-61-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.61.3Heikel
τοῦτό τοι διανοηθείς, γονυκλινὴς ἐπʼ ἐδάφους ἱκέτης ἐγίγνετο τοῦ θεοῦ, ἐν αὐτῷ τῷ μαρτυρίῳ ἐξομολογούμενος ἔνθα δὴ καὶ πρῶτον τῶν διὰ χειροθεσίας εὐχῶν ἠξιοῦτο. μεταβὰς δʼ ἔνθεν ἐπὶ προάστειον τῆς Νικομηδήων ἀφικνεῖται πόλεως, κἀνταῦθα συγκαλέσας τοὺς ἐπισκόπους ὧδέ πη αὐτοῖς διελέξατο.
touto toi dianoētheis, gonyklinēs epʼ edaphous hiketēs egigneto tou theou, en autǭ tǭ martyriǭ exomologoumenos entha dē kai prōton tōn dia cheirothesias euchōn ēxiouto. metabas dʼ enthen epi proasteion tēs Nikomēdēōn aphikneitai poleōs, kantautha synkalesas tous episkopous hōde pē autois dielexato.
Having resolved on this, he knelt on the ground as a suppliant of God, making confession in the martyr-shrine itself, where he was also first deemed worthy of the prayers with the laying on of hands. Passing on from there, he came to a suburb of the city of Nicomedia, and there, calling the bishops together, he addressed them somewhat as follows.
Notes and citation
Summary: He made confession, received the laying on of hands, and summoned the bishops near Nicomedia.
- The laying on of hands probably marked his admission as a catechumen preparing for baptism.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip)): δανοηθείς → διανοηθείς.
Topics: Baptism
Cite (SBL): Eusebius, Vit. Const. 4.61.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-61-3).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 62
4.62.1Heikel
,, Οὗτος ἦν αὐτὸς ὁ πάλαι μοι διψῶντι καὶ εὐχομένῳ τῆς ἐν θεῷ τυχεῖν σωτηρίας καιρὸς ἐλπιζόμενος· ὥρα καὶ ἡμᾶς ἀπολαῦ- σαι τῆς ἀθανατοποιοῦ σφραγῖδος, ὥρα τοῦ σωτηρίου σφραγίσματος μετασχεῖν,
,, Houtos ēn autos ho palai moi dipsōnti kai euchomenǭ tēs en theǭ tychein sōtērias kairos elpizomenos; hōra kai hēmas apolau- sai tēs athanatopoiou sphragidos, hōra tou sōtēriou sphragismatos metaschein,
“This is the very time I have long hoped for, as I thirsted and prayed to obtain salvation in God. It is time for us too to enjoy the seal that confers immortality, time to share in the saving sealing,
Notes and citation
Summary: Constantine tells the bishops that the time for his baptism has come.
- “Seal” (σφραγίς) is a common early Christian term for baptism.
Notes on the original text
- Digital text corrected (Latin letter in place of Greek): Oὗτος → Οὗτος.
Topics: Baptism
Cite (SBL): Eusebius, Vit. Const. 4.62.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-62-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.62.2Heikel
ὅπερ ἐπὶ ῥείθρων Ἰορδάνου ποταμοῦ ἐνενόουν ποτέ, ἐφʼ ὧν καὶ ὁ σωτὴρ εἰς ἡμέτερον τύπον τοῦ λουτροῦ μετασχεῖν μνη- μονεύεται· θεὸς δʼ ἄρα τὸ συμφέρον εἰδώς ἐντεῦθεν ἤδη τούτων ἡμᾶς ἀξιοῖ.
hoper epi rheithrōn Iordanou potamou enenooun pote, ephʼ hōn kai ho sōtēr eis hēmeteron typon tou loutrou metaschein mnē- moneuetai; theos dʼ ara to sympheron eidōs enteuthen ēdē toutōn hēmas axioi.
which I once intended to receive in the streams of the river Jordan, in which the Savior too is recorded to have shared in the bath as an example for us. But God, who knows what is best, deems us worthy of these things here and now.
Matt 3:13 (allusion, high confidence)
Notes and citation
Summary: He had hoped to be baptized in the Jordan, but God willed it here.
- Christ's baptism in the Jordan: Matt 3:13–16.
Notes on the original text
- Digital text corrected (doubled letter (digitization slip); words joined by the digitization): σωωτὴρ → σωτὴρ; ἄρατὸ → ἄρα τὸ.
Topics: Baptism
Cite (SBL): Eusebius, Vit. Const. 4.62.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-62-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.62.3Heikel
μὴ δὴ οὖν ἀμφιβολία τις γιγνέσθω. εἰ γὰρ καὶ πάλιν ἡμᾶς ἐνταυθοῖ βιοῦν ὁ καὶ ζωῆς καὶ θανάτου κύριος ἐθέλοι, καὶ οὕτως ἐμὲ συναγελάζεσθαι λοιπὸν τῷ τοῦ θεοῦ λαῷ καὶ ταῖς εὐχαῖς ὁμοῦ τοῖς πᾶσιν ἐκκλησιάζοντα κοινωνεῖν ἅπαξ ὥρισται, καὶ θεσμοὺς ἥδη βίου θεῷ πρέποντας ἐμαυτῷ διατετάξομαι. ‘’
mē dē oun amphibolia tis gignesthō. ei gar kai palin hēmas entauthoi bioun ho kai zōēs kai thanatou kyrios etheloi, kai houtōs eme synagelazesthai loipon tǭ tou theou laǭ kai tais euchais homou tois pasin ekklēsiazonta koinōnein hapax hōristai, kai thesmous hēdē biou theǭ prepontas emautǭ diatetaxomai. ‘’
Let there be no hesitation, then. For even if the Lord of life and death should will that we live on here again, it has in any case been determined once for all that I shall henceforth be numbered with the people of God and share in the prayers with all in the church assembly; and I shall set for myself rules of life befitting God.”
Notes and citation
Summary: Whether he lives or dies, he will from now on live as a member of God's people.
Notes on the original text
- Digital text corrected (OCR letter error): ζωῆω → ζωῆς; ἀθέλοι → ἐθέλοι.
Topics: Baptism
Cite (SBL): Eusebius, Vit. Const. 4.62.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-62-3).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.62.4Heikel
ὁ μὲν δὴ ταῦτʼ ἔλεγεν, οἱ δὲ τὰ νόμιμα τελοῦντες θεσμοὺς ἀπεπλήρουν θείους καὶ τῶν ἀπορρήτων μετεδίδοσαν, ὅσα χρὴ προσδιαστειλάμενοι. καὶ δὴ μόνος τῶν ἐξ αἰῶνος αὐτοκρατόρων Κωνσταντῖνος Χριστοῦ μυστηρίοις ἀναγεννώμενος ἐτελειοῦτο, θείας τε σφραγῖδος ἀξιούμενος ἀγάλλετο τῷ πνεύματι ἀνεκαινοῦτό τε καὶ φωτὸς ἐνεπίμπλατο θείου, χαίρων μὲν τῇ ψυχῇ διʼ ὑπερβολὴν πίστεως, τὸ δʼ ἐναργὲς καταπεπληγὼς τῆς ἐνθέου δυνάμεως.
ho men dē tautʼ elegen, hoi de ta nomima telountes thesmous apeplēroun theious kai tōn aporrētōn metedidosan, hosa chrē prosdiasteilamenoi. kai dē monos tōn ex aiōnos autokratorōn Kōnstantinos Christou mystēriois anagennōmenos eteleiouto, theias te sphragidos axioumenos agalleto tǭ pneumati anekainouto te kai phōtos enepimplato theiou, chairōn men tę̄ psychę̄ diʼ hyperbolēn pisteōs, to dʼ enarges katapeplēgōs tēs entheou dynameōs.
So he spoke; and they, performing the customary rites, fulfilled the divine ordinances and imparted the mysteries, having first given such instructions as were necessary. And so Constantine, alone of all the emperors since time began, was reborn and perfected in the mysteries of Christ. Deemed worthy of the divine seal, he rejoiced in spirit, was renewed and filled with divine light, rejoicing in his soul through the abundance of his faith and awed by the manifest power of God.
Notes and citation
Summary: Constantine was baptized and rejoiced in the new life.
- Eusebius does not name the bishop who baptized him; other sources say it was Eusebius of Nicomedia. Constantine died in May 337.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip); missing iota subscript): ἀπρρήτων → ἀπορρήτων; τῶ πνεύματι → τῷ πνεύματι.
Topics: Baptism
Cite (SBL): Eusebius, Vit. Const. 4.62.4 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-62-4).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.62.5Heikel
ὡς δʼ ἐπληροῦτο τὰ δέοντα, λαμπροῖς καὶ βασιλικοῖς ἀμφιάσμασι φωτὸς ἐκλάμπουσι τρόπον περιεβάλλετο ἐπὶ λευκοτάτῃ τε στρωμνῇ διανεπαύετο, οὐκ ἔθʼ ἁλουργίδος ἐπιψαῦσαι θελήσας.
hōs dʼ eplērouto ta deonta, lamprois kai basilikois amphiasmasi phōtos eklampousi tropon perieballeto epi leukotatę̄ te strōmnę̄ dianepaueto, ouk ethʼ halourgidos epipsausai thelēsas.
When what was needed had been completed, he was clothed in bright imperial garments shining like light and rested on a pure white couch, no longer willing to touch the purple.
Notes and citation
Summary: After baptism he wore white and would not wear purple again.
Notes on the original text
- Digital text corrected (dropped letter (digitization slip); transposed letters (digitization slip)): λαμπρῖς → λαμπροῖς; θλεήσας → θελήσας.
Topics: Baptism
Cite (SBL): Eusebius, Vit. Const. 4.62.5 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-62-5).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 63
4.63.1Heikel
Κἄπειτα τὴν φωνὴν ἀνυφώσας εὐχαριστήριον ἐνέπεμπε τῷ θεῷ προσευχήν μεθʼ ἥν ἐπῆγε λέγων·,, Νῦν ἀληθεῖ λόγῳ μακάριον οἶδʼ ἐμαυτόν, νῦν τῆς ἀθανάτου ζωῆς πεφάνθαι ἄξιον, νῦν τοῦ θείου μετειληφέναι φωτός. ‘’ ἀλλὰ καὶ τάλανας ἀπεκάλει, ἀθλίους εἶναι λέγων, τοὺς τῶνδε τῶν ἀγαθῶν στερουμένους.
Kapeita tēn phōnēn anyphōsas eucharistērion enepempe tǭ theǭ proseuchēn methʼ hēn epēge legōn;,, Nyn alēthei logǭ makarion oidʼ emauton, nyn tēs athanatou zōēs pephanthai axion, nyn tou theiou meteilēphenai phōtos. ‘’ alla kai talanas apekalei, athlious einai legōn, tous tōnde tōn agathōn steroumenous.
Then, raising his voice, he sent up a prayer of thanksgiving to God, after which he added: “Now I know myself truly blessed; now I have been shown worthy of immortal life; now I have received the divine light.” And he called those deprived of these blessings wretched and miserable.
Notes and citation
Summary: Constantine gave thanks for the blessings of baptism.
Notes on the original text
- Digital text corrected (OCR letter error; dropped letter (digitization slip)): εὐχριστήριον → εὐχαριστήριον; ἀθανότου → ἀθανάτου; ἐθλίους → ἀθλίους.
Cite (SBL): Eusebius, Vit. Const. 4.63.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-63-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.63.2Heikel
ἐπεὶ δὲ τῶν στρατοπέδων οἱ ταξιάρχαι καὶ καθηγεμόνες εἴσω παρελθόντες ἀπω- δύροντο, σφᾶς αὐτοὺς ἐρήμους ἔσεσθαι ἀποκλαιόμενοι, ἐπηύχοντό τε ζωῆς αὐτῷ χρόνους, καὶ τούτοις ἀποκρινάμενος, νῦν ἔφη τῆς ἀληθοῦς ζωῆς ἠξιῶσθαι μόνον τʼ αὐτὸν εἰδέναι ὧν μετείληφεν ἀγαθῶν· διὸ καὶ σπεύδειν μηδʼ ἀναβάλλεσθαι τὴν πρὸς τὸν αὐτοῦ θεὸν πορείαν.
epei de tōn stratopedōn hoi taxiarchai kai kathēgemones eisō parelthontes apō- dyronto, sphas autous erēmous esesthai apoklaiomenoi, epēuchonto te zōēs autǭ chronous, kai toutois apokrinamenos, nyn ephē tēs alēthous zōēs ēxiōsthai monon tʼ auton eidenai hōn meteilēphen agathōn; dio kai speudein mēdʼ anaballesthai tēn pros ton autou theon poreian.
When the tribunes and commanders of the armies came in and lamented, weeping that they would be left bereft, and prayed that more years of life be granted him, he answered them too that he had now been deemed worthy of true life and that he alone knew the blessings he had received; therefore he was hastening, and would not put off his journey to his God.
Notes and citation
Summary: He told his weeping officers that he now had true life and was eager to go to God.
Notes on the original text
- Digital text corrected (OCR letter error; dropped letter (digitization slip)): φᾶς → σφᾶς; ἀποδρινάμενος → ἀποκρινάμενος; πρρείαν → πορείαν.
Topics: Eschatology
Cite (SBL): Eusebius, Vit. Const. 4.63.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-63-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.63.3Heikel
εἶτα ἐπὶ τούτοις τὰ προσήκοντα διετάττετο, καὶ Ῥωμαίους μὲν τοὺς τὴν βασιλίδα πόλιν οἰκοῦντας ἐτίμα δόσεσιν ἐτησίαις, τοῖς δʼ αὐτοῦ παισὶν ὥσπερ τινὰ πατρικὴν ὕπαρξιν τὸν τῆς βασιλείας παρεδίδου κλῆρον, πάνθʼ ὅσα φίλα ἦν αὐτῷ διατυπωσάμενος.
eita epi toutois ta prosēkonta dietatteto, kai Rhōmaious men tous tēn basilida polin oikountas etima dosesin etēsiais, tois dʼ autou paisin hōsper tina patrikēn hyparxin ton tēs basileias paredidou klēron, panthʼ hosa phila ēn autǭ diatypōsamenos.
Then he gave the necessary directions. He honored the Romans who lived in the imperial city with annual gifts, and handed on the inheritance of the empire to his sons like a family estate, arranging everything as he wished.
Notes and citation
Summary: Constantine made his final dispositions for Rome and for his sons.
Notes on the original text
- Digital text corrected (OCR letter error; dropped letter (digitization slip)): βασιλία → βασιλίδα; παιςὶν → παισὶν.
Cite (SBL): Eusebius, Vit. Const. 4.63.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-63-3).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 64
4.64.1Heikel
Ἕκαστα δὲ τούτων ἐπὶ τῆς μεγίστης συνετελεὶτο ἑορτῆς, τῆς δὴ πανσέμνου καὶ σεβασμίας πεντηκοστῆς ἑβδομάσι μὲν ἑπτὰ τετιμημένης μονάδι δʼ ἐπισφραγιζομένης, καθʼ ἥν τὴν εἰς οὐρανοὺς ἀνάληψιν τοῦ κοινοῦ σωτῆρος τὴν τε τοῦ ἁγίου πνεύματος εἰς ἀνθρώ- πους κάθοδον γεγενῆσθαι λόγοι περιέχουσι θεῖοι.
Hekasta de toutōn epi tēs megistēs syneteleito heortēs, tēs dē pansemnou kai sebasmias pentēkostēs hebdomasi men hepta tetimēmenēs monadi dʼ episphragizomenēs, kathʼ hēn tēn eis ouranous analēpsin tou koinou sōtēros tēn te tou hagiou pneumatos eis anthrō- pous kathodon gegenēsthai logoi periechousi theioi.
All these things were done during the greatest feast, the all-venerable and holy Pentecost, honored with seven weeks and sealed with a single day, during which, as the divine words record, the ascension of the common Savior into heaven and the descent of the Holy Spirit upon mankind took place.
Acts 1:9 (allusion, medium confidence) · Acts 2:4 (allusion, medium confidence)
Notes and citation
Summary: These events fell during the season of Pentecost.
- The ascension: Acts 1:9; the coming of the Spirit: Acts 2:1–4.
Notes on the original text
- Digital text corrected (OCR letter error; dropped letter (digitization slip)): ὁρτῆς → ἑορτῆς; πανσέμενου → πανσέμνου; κόθοδον → κάθοδον.
Cite (SBL): Eusebius, Vit. Const. 4.64.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-64-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.64.2Heikel
ἐν δὴ ταύτῃ τούτων ἀξιωθεὶς βασιλεύς, ἐπὶ τὴς ὑστάτης ἁπασῶν ἡμέρας, ἥν δὴ ἑορτὴν ἑορτῶν οὐκ ἄν τις διαμάρτοι καλῶν, ἀμφὶ μεσημβρινὰς ἡλίου ὥρας πρὸς τὸν αὐτοῦ θεὸν ἀνελαμβάνετο, θνητοῖς μὲν τὸ συγγενὲς παραδοὺς ἔχειν, αὐτὸς δʼ ὅσον ἦν αὐτοῦ τῆς ψυχῆς νοερόν τε καὶ φιλόθεον τῷ αὐτοῦ θεῷ συναπτόμενος. τοῦτο τέλος τῆς Κωνσταν- τίνου ζωῆς. ἀλλὰ γὰρ ἐπίωμεν ἐπὶ τὰ ἑξῆς.
en dē tautę̄ toutōn axiōtheis basileus, epi tēs hystatēs hapasōn hēmeras, hēn dē heortēn heortōn ouk an tis diamartoi kalōn, amphi mesēmbrinas hēliou hōras pros ton autou theon anelambaneto, thnētois men to syngenes paradous echein, autos dʼ hoson ēn autou tēs psychēs noeron te kai philotheon tǭ autou theǭ synaptomenos. touto telos tēs Kōnstan- tinou zōēs. alla gar epiōmen epi ta hexēs.
Deemed worthy of these things during this feast, the emperor, on the last day of all, which one would not be wrong to call the feast of feasts, about the midday hours of the sun was taken up to his God. He left to mortals what was akin to them, while he himself, all that was intellectual and God-loving in his soul, was united to his God. This was the end of Constantine's life. But let us go on to what followed.
Notes and citation
Summary: Constantine died at noon on the day of Pentecost.
- Constantine died on 22 May 337, near Nicomedia.
Notes on the original text
- Digital text corrected (OCR letter error): ἁπαςῶν → ἁπασῶν; ἑπρτῶν → ἑορτῶν; ἐμφὶ → ἀμφὶ.
Topics: Eschatology
Cite (SBL): Eusebius, Vit. Const. 4.64.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-64-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
Life 4, chapter 65
4.65.1Heikel
Δορυφόροι μὲν αὐτίκα καὶ πᾶν τὸ τῶν σωματοφυλάκων γένος ἐσθῆτας περιρρηξάμενοι σφᾶς τε ῥίψαντες ἐπʼ ἐδάφους, τὰς κεφαλὰς ἤρασσον, κωκυτοῦ φωνὰς οἰμωγαῖς θʼ ἅμα καὶ βοαῖς ἀφιέντες, τὸν δεσπότην τὸν κύριον τὸν βασιλέα, οὐχ οἷα δεσπότην πατέρα δʼ ὥσπερ γνησίων παίδων δίκην ἀνακαλούμενοι.
Doryphoroi men autika kai pan to tōn sōmatophylakōn genos esthētas perirrēxamenoi sphas te rhipsantes epʼ edaphous, tas kephalas ērasson, kōkytou phōnas oimōgais thʼ hama kai boais aphientes, ton despotēn ton kyrion ton basilea, ouch hoia despotēn patera dʼ hōsper gnēsiōn paidōn dikēn anakaloumenoi.
At once the spearmen and the whole company of bodyguards tore their clothes, threw themselves on the ground, and beat their heads, uttering wailing cries with lamentations and shouts, calling on their master, lord, and emperor, not as a master but, like true sons, as a father.
Notes and citation
Summary: The guards mourned Constantine as a father.
Cite (SBL): Eusebius, Vit. Const. 4.65.1 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-65-1).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.65.2Heikel
ταξίαρχοι δὲ καὶ λοχαγοὶ τὸν σωτῆρα τὸν φύλακα τὸν εὐεργέτην ἀπεκλάοντο, τά τε λοιπὰ στρατιωτικὰ σὺν κόσμῳ τῷ πρέποντι οἷα ἐν ἀγέλαις τὸν ἀγαθὸν ἐπόθουν ποιμένα.
taxiarchoi de kai lochagoi ton sōtēra ton phylaka ton euergetēn apeklaonto, ta te loipa stratiōtika syn kosmǭ tǭ preponti hoia en agelais ton agathon epothoun poimena.
Tribunes and captains wept for their savior, guardian, and benefactor, and the rest of the soldiers, with fitting decorum, longed for their good shepherd like flocks.
Notes and citation
Summary: The officers and soldiers grieved for him.
Cite (SBL): Eusebius, Vit. Const. 4.65.2 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-65-2).
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Translation: Translated by Claude from the Greek text of Heikel, GCS 7 (1902); made independently of existing English translations and compared afterwards with NPNF² 1.
4.65.3Heikel
δήμοι θʼ ὡσαύτως τὴν σύμπασαν περιενόστουν πόλιν, τὸ τῆς ψυχῆς ἐνδόμυχον ἄλγος κραυγαῖς καὶ βοαῖς ἔκδηλον ποιούμενοι, ἄλλοι δὲ κατηφεῖς ἐπτοημένοις ἐῴκεσαν, ἑκάστου τὸ πένθος ἴδιον ποιουμένου ἑαυτόν τε κόπτοντος, ὡσανεὶ τοῦ κοινοῦ ἁπάντων ἀγαθοῦ τῆς αὐτῶν ἀφῃρημένου ζωῆς.
dēmoi thʼ hōsautōs tēn sympasan perienostoun polin, to tēs psychēs endomychon algos kraugais kai boais ekdēlon poioumenoi, alloi de katēpheis eptoēmenois eǭkesan, hekastou to penthos idion poioumenou heauton te koptontos, hōsanei tou koinou hapantōn agathou tēs autōn aphę̄rēmenou zōēs.
The people likewise went about the whole city, making the inward grief of their souls plain with cries and shouts, while others looked dejected, as if stunned; each made the mourning his own and beat himself, as though the common good of all had been taken from his own life.
Notes and citation
Summary: The whole city mourned.
Notes on the original text
- Digital text corrected (OCR letter errors): ἀᾠκεισαν → ἐῴκεσαν.
Cite (SBL): Eusebius, Vit. Const. 4.65.3 (Heikel; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/eusebius-vita-constantini/4-35-1/#p-4-65-3).
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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.