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AFTER this the emperor became increasingly attentive to the
interests of the Christians, and abandoned the heathen superstitions.
He abolished the combats of the gladiators, and set up his own statues
in the temples. And as the heathens affirmed that it was Serapis who
brought up the Nile for the purpose of irrigating Egypt, because a
cubit was usually carried into his temple, he directed Alexander to
transfer the cubit to the church. And although they predicted that the
Nile would not overflow because of the displeasure of Serapis,
nevertheless there was an inundation in the following year and
afterwards, taking place regularly: thus it was proved by fact that
the rising of the Nile was not in consequence of their superstition,
but by reason of the decrees of Providence. About the same time those
barbarians the Sarmatians and Goths made incursions on the Roman
territory; yet the emperor's earnestness respecting the churches was
by no means abated, but he made suitable provision for both these
matters. Placing his confidence in the Christian banner, he
completely vanquished his enemies, so as even to cast off the tribute
of gold which preceding emperors were accustomed to pay the barbarians:
while they themselves, being terror-struck at the unexpectedness of
their defeat, then for the first time embraced the Christian
religion, by means of which Constantine had been protected. Again he
built other churches, one of which was erected near the Oak of
Mamre, under which the Sacred Oracles declare that Abraham
entertained angels. For the emperor having been informed that altars
had been reared under that oak, and that pagan sacrifices were offered
upon them, censured by letter Eusebius bishop of Caesarea, and
ordered that the altars should be demolished, and a house of prayer
erected beside the oak. He also directed that another church should be
constructed in Heliopolis in Phoenicia, for this reason. Who
originally legislated for the inhabitants of Heliopolis I am unable to
state, but his character and morals may be judged of from the
[practice of that] city; for the laws of the country ordered the
women among them to be common, and therefore the children born there
were of doubtful descent, so that there was no distinction of fathers
and their offspring. Their virgins also were presented for
prostitution to the strangers who resorted thither. The emperor
hastened to correct this evil which had long prevailed among them. And
passing a solemn law of chastity, he removed the shameful evil and
provided for the mutual recognition of families. And having built
churches there, he took care that a bishop and sacred clergy should be
ordained. Thus he reformed the corrupt manners of the people of
Heliopolis. He likewise demolished the temple of Venus at Aphaca on
Mount Libanus, and abolished the infamous deeds which were there
celebrated. Why need I describe his expulsion of the -- Pythonic
demon from Cilicia, by commanding the mansion in which he was lurking
to be razed from its foundations? So great indeed was the emperor's
devotion to Christianity, that when he was about to enter on a war
with Persia, he prepared a tabernacle formed of embroidered linen on
the model of a church, just as Moses had done in the wilderness; and
this so constructed as to be adapted to conveyance from place to place,
in order that he might have a house of prayer even in the most desert
regions. But the war was not at that time carried on, being prevented
through dread of the emperor. It would, I conceive, be out of place
here to describe the emperor's diligence in rebuilding cities and
converting many villages into cities; as for example Drepanum, to
which he gave his mother's name, and Constantia in Palestine, so
called from his sister. For my task is not to enumerate of the
emperor's actions, but simply such as are connected with
Christianity, and especially those which relate to the churches.
Wherefore I leave to others more competent to detail such matters,
the emperor's glorious achievements, inasmuch as they belong to a
different subject, and require a distinct treatise. But I myself
should have been silent, if the Church had remained undisturbed by
divisions: for where the subject does not supply matter for relation,
there is no necessity for a narrator. Since however subtle and vain
disputation has confused and at the same time scattered the apostolic
faith of Christianity, I thought it desirable to record these
things, in order that the transactions of the churches might not be
lost in obscurity. For accurate information on these points procures
celebrity among the many, and at the same time renders him who is
acquainted with them more secure from error, and instructs him not to
be carried away by any empty sound of sophistical argumentation which he
may chance to hear.
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