The Revocation of the Rulers.

WRESTLING with so many evils, he thought of the cruelties which he had committed against the pious. Turning, therefore, his thoughts toward himself, he first openly confessed to the God of the universe, and then summoning his attendants, he commanded that without delay they should stop the persecution of the Christians, and should by law and royal decree, urge them forward to build their churches and to perform their customary worship, offering prayers in behalf of the emperor. Immediately the deed followed the word. The imperial decrees were published in the cities, containing the revocation of the acts against us in the following form:

"The Emperor Caesar Galerius Valerius Maximinus, Invictus, Augustus, Pontifex Maximus, conqueror of the Germans, conqueror of the Egyptians, conqueror of the Thebans, five times conqueror of the Sarmatians, conqueror of the Persians, twice conqueror of the Carpathians, six times conqueror of the Armenians, conqueror of the Medes, conqueror of the Adiabeni, Tribune of the people the twentieth time, Emperor the nineteenth time, Consul the eighth time, Father of his country, Proconsul; and the Emperor Caesar Flavius

Valerius Constantinus, Pins, Felix, Invictus, Augustus, Pontifex Maximus, Tribune of the people, Emperor the fifth time, Consul, Father of his country, Proconsul; and the Emperor Caesar Valerius Licinius, Pins, Felix, Invictus, Augustus, Pontifex Maximus, Tribune of the people the fourth time, Emperor the third time, Consul, Father of his country, Proconsul; to the people of their provinces, greeting: (1)

"Among the other things which we have ordained for the public advantage and profit, we formerly wished to restore everything to conformity with the ancient laws and public discipline (2) of the Romans, and to provide that the Christians also, who have forsaken the religion of their ancestors, (3) should return to a good disposition. For in some way such arrogance had seized them and such stupidity had overtaken them, that they did not follow the ancient institutions which possibly their own ancestors had formerly established, but made for themselves laws according to their own purpose, as each one desired, and observed them, and thus assembled as separate congregations in various places. When we had issued this decree that they should return to the institutions established by the ancients, (4) a great many (5) submitted under danger, but a great many being harassed endured all kinds of death. (6)

And since many continue in the same folly, (7) and we perceive that they neither offer to the heavenly gods the worship which is due, nor pay regard to the God of the Christians, in consideration of our philanthropy and our invariable custom, by which we are wont to extend pardon to all, we have determined that we ought most cheerfully to extend our indulgence in this matter also; that they may again be Christians, and may rebuild the conventicles in which they were accustomed to assemble, (8) on condition that nothing be done by them contrary to discipline. (9) In another letter we shall indicate to the magistrates what they have to observe. Wherefore, on account of this indulgence of ours, they ought to supplicate their God for our safety, and that of the people, and their own, that the public welfare may be preserved in every place, (10) and that they may live securely in their several homes."

Such is the tenor of this edict, translated, as well as possible, from the Roman tongue into the Greek? It is time to consider what took place after these events.

That which follows is found in Some Copies in the Eighth Book. (1)

The author of the edict very shortly after this confession was released from his pains and died. He is reported to have been the original author of the misery of the persecution, having endeavored, long before the movement of the other emperors, to turn from the faith the Christians in the army, and first of all those in his own house, degrading some from the military rank, and abusing others most shamefully, and threatening still others with death, and finally inciting his partners in the empire to the general persecution. It is not proper to pass over the death of these emperors in silence.

As four of them held the supreme authority, those who were advanced in age and honor, after the persecution had continued not quite two years, abdicated the government, as we have already stated, (2) and passed the remainder of their lives in a common and private station. The end of their lives was as follows. He who was first in honor and age perished through a long and most grievous physical infirmity. (3) He who held the second place ended his life by strangling, (4) suffering thus according to a certain demoniacal prediction, on account of his many daring crimes.

Of those after them, the last, (5) of whom we have spoken as the originator of the entire persecution, suffered such things as we have related. But he who preceded him, the most merciful and kindly emperor Constantius, (6) passed all the time of his government in a manner worthy of his office. (6) Moreover, he conducted himself towards all most favorably and beneficently. He took not the smallest part in the war against us, and preserved the pious that were under him unharmed and unabused. Neither did he throw down the church buildings, nor devise anything else against us. The end of his life was happy and thrice blessed. He alone at death left his empire happily and gloriously to his own son (7) as his successor, one who was in all respects most prudent and pious. He entered on the government at once, being proclaimed supreme emperor and Augustus by the soldiers; and he showed himself an emulator of his father's piety toward our doctrine. Such were the deaths of the four of whom we have written, which took place at different times. Of these, moreover, only the one referred to a little above by us, with those who afterward shared in the government, finally published openly to all the above-mentioned confession, in the written edict which he issued.