ARIUS THE LIBYAN (continued 5)

"The question, or rather the questions (for there are two of them), are already created--the East upon one side of both, and the West upon the other."

"What are these questions?"

"One is a great dispute concerning the proper time for the celebration of Easter; and the other a most subtile controversy concerning the nature of Godhead and the relation of the Father, Son, and Holy Ghost; a dispute in which Hosius of Cordova leads many bishops and presbyters upon one side, and Arius the Libyan as many upon the other."

"Arius the Libyan!" cried Constantine, with sudden wrath. "The Libyan serpent! The ram of Baucalis! a presbyter of Alexandria! By thundering Jove, I will yet crush that hard, stubborn, fearless nature, for he hath been more in my way than even the Emperor Licinius himself! Curse the man! curse him!"

Eusebius gazed upon the emperor in mute astonishment. He knew that Constantine possessed an almost supernatural knowledge of all political movements and persons, even in the remotest corner of the empire over which he reigned, but he had never even dreamed that the mighty emperor had heard so much as the name of the gaunt, unsocial, self-denying, and inflexible presbyter of the Baucalis church at Alexandria, in the dominions of Licinius.

"Knowest thou the man?" he asked with unconcealed astonishment.

Constantine had already regained his usual calmness, and in placid tones replied: "I have never seen Arius, but have constantly and often heard of his dangerous and revolutionary teachings, and of his rugged, implacable, unyielding character. He hateth me without any cause, except that I am emperor, and scorneth every favor I was inclined to show him. I even tendered unto him the bishopric of Alexandria, which Alexander now holds, but he refused to accept it, for no other reason than that he supposed his advancement to that high place to have been procured by the influence of mine agents in that city."

"I regret that he is not thy friend," answered Eusebius; "but wilt thou instruct me how a presbyter could teach dangerous and revolutionary doctrines? Perhaps such teachings might furnish matter for which the Church might suspend him from the office of presbyter, and silence his utterances."

"I do not think so," answered Constantine. "He teaches that a Christian can not be an emperor, nor bear arms in war; and that to take sides in a struggle between any earthly governments is to betray the Christ. He teaches that no Christian can hold slaves, own private property, or recognize Roman and Egyptian laws and customs in reference to marriage and divorce. In a word, he still rigidly adheres to that primitive Christianity, the prevalence of which would soon render all government over the people unnecessary if not impossible, and which, as thou knowest, it was so difficult for us to guide to right and reasonable action even in Rome and in other parts of the West. But his primitive and fearless teachings have reduced to the ghostly form of a mere sentiment all the active aid I had expected to obtain from the Christians of Syria and of Egypt. The fleet, the mighty fleet, which putteth all my coasts at the mercy of Licinius, ought to have been mine own, and would have been but for that Libyan serpent who paralyzed the arms of willing Christians by his accursed teachings."

"But," said Eusebius, solemnly, "these teachings were the very doctrines of our Lord, and Arius hath proclaimed nothing but the truths of the gospel, and for three hundred years no Christian man hath owned a slave or claimed private title to property, or lifted up a weapon even in defense of the faith for which he does not hesitate to die." And the bishop's fine face darkened, and his heart twitched as if some transient gleam of lightning had revealed before him a bottomless pit that opened down to perdition; and for a moment he half-way felt that he had lost his own soul by juggling with the empire in the name of Jesus and for the glory of the Church.

While he stood in painful meditation, the emperor continued: "Yea! doubtless this was the primitive system; and, thoroughly permeated with its new and radical principles, Arius seeketh to enforce them. The African ram, bold, self-confident, aggressive! the Libyan serpent, agile, beautiful, tameless, and dangerous! scorning all earthly ambitions as trifles unworthy of the consideration of an immortal spirit; despising pain, and toil, and peril; almost courting martyrdom; immovable by threats of vengeance, or by hope of reward; alike inaccessible to flattery and to fear--but for that one man I would hold the East in my hand to-day! For the fleet was largely manned and officered by Christians, and all things were arranged to deliver up the ships to me, when this fierce, invincible, immovable presbyter poured out the angry torrent of his eloquence and learning, urging the Christians to obey all laws of the government under which they lived that were not contrary to conscience, and denouncing those who might engage on either side in favor of an earthly ruler as traitors to Christ and his kingdom. Their courage shriveled up before his fierce denunciation, as if it had been smitten by the wrath of God, and all the carefully prepared plans for getting possession of more than half the fleet of Licinius, and especially of the great galleys with three banks of oars, faded away before the breath of this one irreconcilable and immovable man. Then the attention of the Emperor Licinius having been called to the matter, he made a lustration of his army and navy, and dishonorably dismissed therefrom every man who refused to offer sacrifice to the gods; and also from his civil service, and from his palaces. And since that day there hath been no man in the service of Licinius that is a Christian. But the emperor sent to Arius a parchment giving to him legal authority to preach the gospel publicly in his city of Alexandria, because his gospel had saved the fleet; and the stern, uncompromising presbyter sent it back with a message that his authority to preach was from God, not from man."

"For what reason did Arius so bitterly take sides against thee, the favorite of God, the protector of the Church?"

"It would be unjust," said Constantine, "to say that he ever did so. He did not; but his powerful influence in holding the Christians of Egypt and of Syria to strictest neutrality was the most injurious policy he could have pursued against me; but he would have pursued the same course against any other ruler in the world."

Eusebius was the fast friend of Arius, whom he admired and loved beyond all living men (for Pamphilus had already suffered martyrdom); and the great ecclesiastic, rejoicing at the praises bestowed upon his friend by the greatest ruler of men, strove to call out yet more of his opinion, and accordingly said unto him, "Couldst thou not, then, attack the moral character of Arius, and call a council to condemn him for some irregularity, and so get rid of him?"

"Nay," answered the emperor, "the man is proof against all earthly temptations. When all arrangements had been made to confer upon him the see of Alexandria, he calmly but positively refused to accept the office, saying he would live and die presbyter of the Baucalis church. Gifts of money sent unto him anonymously he poured into the common treasury of the Church uncounted, and, in the midst of opulence, lived the life of an anchorite. Seven hundred of the noblest women of Alexandria are his communicants, and constant watchfulness never detected him in the slightest impropriety with any of them. In the pestilence which decimated and terrified the great city, by day and night he ministered unto the afflicted, when even parents abandoned their children and children their parents, and the ties of blood were disregarded, until the people believed him to be invested with a charmed life that was invulnerable to poniard, poison, or pestilence. He is the purest and the strongest soul on earth," said the emperor, with undisguised admiration, "but he hath barred my way unto the conquest of the East!"

Eusebius glowed with pleasure as he listened to the language in which the emperor depicted the character of Arius, and replied: "Only the truly great are able to do justice to those whom they have strong reason to dislike, but thou hast painted the grand and lonely soul of the Libyan even as it is. He hath been purified by sorrow. He is all for Christ, and earthly hopes, fears and ambitions no more can move his chaste and lofty spirit."

"But," said Constantine, sternly, "however admirable the presbyter may be, I will not forget that he hath robbed me of the fleet! He hath barred my way unto the conquest of the East."

Then said Eusebius: "If the fleet of Licinius could be by some means neutralized; if that valiant tyrant could, perhaps, be induced to keep his fleet out of the war altogether, and leave the fate of the empire to be decided by the armies of the East and of the West--would that content thee?"

The handsome face of Constantine glowed with a wonderful light of hope and pleasure as he answered, eagerly; "Yea, thou most wise and infallible bishop! If thou canst accomplish this thing, soon shall the churches of the East enjoy the imperial protection as fully as do those of the Western Empire; and, freed from the persecutions of Licinius and of the pagan priests, the Church shall triumph over all the world. But I have told thee that no more able warrior lives than the emperor; he will never forego the use of his right arm of power: thou canst not neutralize his navy."

The greatest of ecclesiastics gazed with affectionate admiration upon the greatest of emperors, and calmly answered: "I am a man of peace, and know nothing of the conduct of a war. But I do know something of the human heart, and of the secret springs that govern the actions of men. When I did visit thee in Gaul, before the war with Maxentius, thou didst tell me that I could not cast a javelin, nor smite with a sword, nor draw out a legion in battle order, but that I knew all Italy, and showed thee how to conquer Rome. Verily I know not how to sail a ship, yet I will endeavor diligently to keep the tyrant's navy far off from thy coasts. If I should fail, thou wilt quickly know the unwelcome truth; and if I succeed thou shalt learn it immediately."

"Thou hast always succeeded," answered Constantine; "no promise made by thee hath failed. Thou hast never once disappointed thine emperor and friend."

"For the present," said Eusebius, "I do greatly desire of thee an indefinite leave of absence, but I trust not a protracted one, in order that I may pay a visit to my beloved brother Eusebius, the Bishop of Nicomedia."

For an instant the face of Constantine was clouded. "Within the dominions of Licinius?" he softly murmured, but in a moment he answered: "Thou hast leave to go! But tell me, bishop, why thou goest unto Nicomedia. What canst thou do there except to expose thy dear and valuable head to the fury of the emperor?"

"I go thither," said Eusebius, with a light and musical laugh, "seeking to prepare a problem over which the historians and warriors of all future ages shall puzzle their weary brains in vain. The question which will be, I trust, a riddle unto them, is briefly this: Why was it that, in the second war with the most Christian Emperor Constantine, the brave and competent commander Licinius, possessing so vast a superiority at sea, utterly failed to carry an offensive war into the very center of his rival's dominions, and, having moored his fleet safely in some secure strait or bay, left the issue of the war to be decided by the land-forces alone, in the conduct of which the most glorious Emperor Constantine was known to be invincible?"

Then Constantine sprang from his seat, and with eager, glowing face he embraced the bishop and kissed him, saying: "Canst thou, indeed, do this thing for me? If thou canst, thou art stronger than ten legions, and deservest a reward equal to their pay!"

"Thou knowest well," said Eusebius, kindly but with inexpressible dignity, "that I have served thee faithfully without reward, because I love thee, Augustus, and love the Church of Christ, and know assuredly that thine own triumph will secure the triumph of the faith!"

"Thou speakest nothing but the truth, bishop," replied Constantine, his fine face lighting up with strong emotions, "and I have loved and honored thee in my heart accordingly. Thou knowest that, whenever thou needest me, I am all thine own. But how can this miracle that shall neutralize the emperor's maritime ascendency be wrought?"

"I think," answered Eusebius, gravely and sadly, "that miracles have recently ceased throughout the world, so that even the Church of Christ hath to depend upon only human agencies, which thou knowest was not formerly the case. It is well known, however, that the old Emperor Licinius doth not doubt the truth and divinity of our holy religion, although he hateth the Christians because he hath been persuaded that they offer up more prayers for thee than for himself. Now, it hath seemed probable to me that if an authentic Christian prophecy could be privately circulated through the imperial palace of Nicomedia to the purport that the Eastern Empire would be overthrown whenever it might send a hostile fleet to ravage the coasts of Europe, his fear and hatred of the Christians would influence him to retain his fleet at home in order to forestall the prophecy. Of course, the common sense of the matter would be, as thou hast said, for him to use his vast naval strength to desolate thy coasts in Greece, Italy, Africa, Hispania, and Gaul; but, perhaps, he may not do so. The matter is not very clearly wrought out in my mind, but gradually takes shape as I consider it, and I desire to see my brother, Eusebius of Nicomedia, a wise and prudent man, to converse with him concerning it."

"Thou art a great and wonderful bishop," said Constantine. "Go thou, and may God prosper thee! Keep me well informed of thy movements, and of all events that happen. Thou shalt have orders for all supplies, attendance, and money, which thou canst possibly need for thy purposes. If thou fall into any trouble at Nicomedia, or elsewhere, have sure means of informing me, for I would risk the sovereignty of the world to deliver thee, thou incomparable friend and bishop. When wilt thou depart?"

"Within a few days, at most," said Eusebius. "And thou shalt do nothing except to grant me leave of absence. We bishops can further each other upon our journeys quite well, and I wish to go secretly and without attracting notice."

"When thou hast leisure," said Constantine, "come unto me again, and come prepared to unravel these questions concerning the celebration of Easter, and concerning the Godhead, to the very last threads of them; for I earnestly desire to be perfectly informed therein."

CHAPTER III.

THE POLITICS OF RELIGION.

A day or two afterward, Eusebius again sought audience of the emperor, and in a long interview, during which Constantine, with his own hand, kept copious and accurate memoranda of the conversation, the bishop carefully explained the nature of the church controversy respecting the observance of Easter, and also the nature of the abstract and peculiar ideas involved in the dispute concerning the Deity; and in the whole interview the emperor manifested the perfect thoroughness with which his calm, grand intelligence was accustomed to go to the very bottom of every matter which once secured his interest, grasping all possible aspects and relationships of the subject--the evidence upon which alleged facts might be founded, the authority upon which each opinion might rest--so that at the close of the long and studious interview he was as well informed upon the subjects discussed as were the most learned ecclesiastics of his generation.

"I perceive," he said to Eusebius, "that thou art an advocate of the opinion of Arius the Libyan, concerning what Hosius calleth the Holy Trinity?"

"Yea!" answered the bishop; "for neither do the Gospels teach me, nor can the aid of reason enable me to understand that three are one any more than that one is three; nor can I evade the fact that 'Father' and 'Son' are terms which of necessity imply that the Father antedates the Son; nor can I believe that God the Father lived in our flesh and died upon the cross. So that, whenever the 'Arian heresy,' as they call it, shall be heard before a general council, I shall be numbered among the heterodox, if it is indeed possible that any council shall ever condemn the grand Libyan's doctrines!"

"I regret much," replied the emperor, "that thy conscience leadeth thee in that direction, although the fact must never become a cause of difference between thee and me. For, while I would yield cheerful acquiescence to thy superior learning about all merely religious questions, I perceive already that the political aspects of this controversy will make it politic for me to maintain the opinions of Hosius and his party."

"What possible political significance can exist in such an abstract dispute about matters of theological faith and doctrine?"

Constantine laughed pleasantly, and answered: "Of course, a pious and learned bishop would sooner perceive the minutest ramifications of the theological roots of any question than to grasp its most palpable political outgrowth. I will tell thee, bishop, but the communication is for thee alone. As to the paschal controversy, it is a mere matter of sentiment or feeling between those who do not wish to follow the Jews in fixing the time of its observance, and desire to have some period assigned by the Christian authority, on the one hand; and, on the other, those who are unwilling to depart from the practice of three centuries for any reason--but these differences can be easily reconciled. But, as to this other controversy, it is of an essentially different kind. Thy statement of it revealed to me the salient fact that the doctrine of Arius is that of the Eastern Church, the doctrine of Hosius that of the Western; and a geographical line might almost be run through the faith upon this question--Arius and his party upon one side, Hosius and his upon the other--and along the line itself many who are not the partisans of either opinion. Thou seest, therefore, that it is really a question between two empires, and, whenever it shall be determined, a proper regard for the prestige of mine own empire requires me to see that the decision shall be in favor of the Western Church. Dost thou now perceive one plainest and least important point of its political bearings?"

"Yea, verily," answered Eusebius. "But it had not occurred to me before!"

"After the matter shall have been accomplished," said Constantine, "many others shall also see it, but not just yet; for it is the business of him who is fit to rule not only to see, but to foresee, whatever may concern his empire!"

"Thou alone hast seen it yet," replied the bishop. "But what other political significance can the controversy possibly possess?"

"Ah! bishop," said the emperor, "it is the great question of our age. It involves in itself the whole field of controversy between the old civilizations and the new; between paganism and Christianity; between Jesus Christ and the rulers of mankind. The doctrines of Arius are the utterances of that primitive Christianity which proclaimed the fraternity of all men, condemned war, slavery, and private-property rights. It maintaineth Jesus as the king of a kingdom established in the world; a real and actual government among the Christian communities, which may yield obedience to laws that do not fetter conscience, but does not acknowledge allegiance to any human emperor or king. Its universal prevalence would speedily render all government over the people ridiculous and unnecessary; for Christ would be the only king, and all men brethren, free and equal, as was the case in Moasia, under the apostolical Ulfilas, until I was constrained to send an army thither and force the Goths to give up their communal organization, and adopt the Roman laws and customs. The system of Arius, primitive Christianity, dear bishop, would leave no room for Constantine on earth. But the doctrine of Hosius, by elevating Jesus to actual Godhead, leaveth his earthly career a mere manifestation, or appearance, of the divine in human flesh; and, since the God hath returned to his former ineffable condition, it leaveth his kingdom to be only a pure and lofty spiritual phantasm--and leaves mankind for Constantine to govern. Thou seest that there can be no rivalry between the Christianity of Hosius and the sovereigns of this world, while the faith of Arius would soon subvert all human governments, and dethrone every prince on earth. Beyond any question, the emperors, from Nero to my own times, sought only to preserve the empire by persecuting the Christians, and properly described Christianity as 'a baleful and malignant superstition,' 'a criminal association,' 'a new society that departed from the laws and ceremonies of our fathers, inventing a new government for itself inconsistent with the imperial laws and rights.' They understood that Roman sovereignty could not maintain itself against a rapidly increasing association that proposed to abolish war, slavery, private rights of property, offices, rank, and prerogative; and they tried to stamp it out of existence. These emperors strove to defend the empire by exterminating the Christians; if they had been greater men, they would have adopted the new religion, pruned it of all doctrines that might menace the imperial authority, translating Jesus to the highest heaven, and taking for themselves his place upon the earth--as I have done. I am, therefore, the champion of the Holy Trinity, as Hosius hath defined it; and at the right time Arius must be condemned as a heretic. For I will no more suffer him to build up the churches of the East upon this basis of primitive Christianity than I would suffer Ulfilas to accomplish a similar purpose among the Gothic tribes. Dost thou now perceive the political significancy of this Arian heresy, my dear bishop?"

But Eusebius stood before the emperor pale and trembling, the cold perspiration standing in great drops upon his pallid brow. For a moment an awful mist of horror enveloped his struggling soul. Had he, then, made a terrible mistake in using his own large abilities and influence to place the persecuted saints under the protection of the grand and humane emperor? Had he betrayed the Church of Christ, and lost his own soul, in bringing about that union of ecclesiastical and imperial authority which made the kingdom of heaven an appanage of the Roman emperor, and had secured safety, peace, and glory, for the Christians by giving to Constantine the place that should belong only to Jesus Christ? Had he indeed been overreached and manipulated by this most able of mankind for his own political purposes, even while he thought himself to be using Constantine for the glory of God and for the edification of the Church? Sick, doubtful, terrified, he faintly answered: "But the things which thou sayest the doctrines of Arius would accomplish are precisely the triumph which our Lord did promise to the Church, and which he pledged his divinity to achieve! Surely Arius must be right! War, slavery, and mammon-worship, must be banished out of the world! Mankind must become brethren in the Lord! The Church must triumph, and Christ must be the only king!"

"Not in my time!" said Constantine, with the calmness and firmness of mature and deliberate conviction; "not while I live! The empire shall be mine own. I will yield my right to no man, human or divine! Let the Church grow and prepare for future triumph over earthly sovereignty when the scepter shall be held by some more weak and nerveless hand than mine. I will govern while I live, both church and state, in spite of gods or demons!"

The bishop made no answer. A terrible error into which he had gone with glad heart and exuberant hope seemed palpably revealed to him. He was utterly cowed and humbled. With a crushing sense of self-abasement, shame, mortification, repentance, almost crime, he realized the fact that, compared with that colossal man, who amused himself by playing with the loftiest emotions of the human soul as he did with his ever-victorious legions--a man who, under his calm, grand bearing, concealed a devil of ambition that was ready to mock at all that men hold sacred, and even to hurl his phalanx against Christ himself--he felt like a child, a pygmy.

With ashy lips he murmured: "Almost thou hast defied the Son of God! Beware!"

Then, with a singular smile that had in its beauty and light something of lofty mournfulness, the emperor answered: "And if I should do so, dear bishop, what then? Jesus hath no power against me except through thaumaturgy, and thou dost know that thaumaturgy faded out when the Church abandoned that communal system upon which Arius insisteth yet so manfully. I have made my choice, and will abide the issue, bishop. Thou knowest that I never was baptized. I might have been a Christian, but I preferred to reign over the Roman Empire; and I will reign until the end."

Ah! for him, then, with all the glad assurance born of utter ignorance that such a being could exist among mankind, the bishop had carefully freighted "the old ship Zion" with the godless furniture of Roman law and custom, its statutes of slavery, its laws and usages of war and conquest, its idolatrous system of private-property rights, titles, prerogatives, political and social class distinctions between those whom God made to be brethren, out of which idolatry the sorrow of the world had grown, from all of which Jesus had died to ransom a fallen race. He had unwittingly launched the freighted ship upon the troubled sea of earthly politics. Thinking that he would win the Roman Empire for the Church, he had betrayed and sold the cause of Christ to Constantine. Thinking that he guided and controlled the emperor, he had labored with all diligence to make himself the master's slave. He knew it now only too well--he knew that Constantine had always known it; and, appalled by the vast resources of that greatest of mankind, crushed by the sense of his amazing genius, he seemed unto himself to grow small, contemptible, and weak.

And the ship of the Church? Would she go down forever in the troubled waters, amid the stormy strife for worldly gains and power? Or would she yet, somehow, sometime, somewhere, outride the tempests, and in some unknown and distant clime reach into a safe haven? "Not in my time," said Constantine; "not while I live!" When, then?

These bitter meditations were broken by the calm, sweet voice of Constantine: "Bishop, thou must perceive for thyself that the radical polity of the primitive Christianity to which Arius cleaves unswervingly, and which Ulfilas founded among the Goths so firmly that I had to send the legions thither to uproot it, was somewhat fanatical, or at least premature, and not suited to the every-day life of selfish and wicked men. Thou must perceive, also, with equal clearness, that the splendid ecclesiasticism which I have established throughout the Western Empire in place of the primitive religion is vastly better for mankind than any system ever before attempted, and that it should be speedily extended over all the East. What future, grander developments await the Church, no mortal can foretell. For the present, I desire of thee to seek means whereby to fan the flame of this Arian controversy: it must not die out until it can be summoned before an imperial council, and receive formal condemnation at the mouths of all the bishops called into a synod by the Emperor of the west!"

"And if, when the council shall have been convened, its members shall sustain Arius, what then?"

"A religious war, perhaps," answered Constantine, "or a return unto the pagan gods; both dreadful alternatives, which the Church and the empire should regard with equal horror. But the council will never so decide. I answer for its action; only keep thou the flame of controversy burning until the proper hour arrives!"

"I will contrive means that shall not fail to do so," answered Eusebius, and, bowing low, at a sign from the emperor he withdrew, overwhelmed with the perception of that calm, relentless, almost superhuman sagacity which Constantine had permitted him to see.

"Yea!" murmured Eusebius, "I will fan this flame of controversy! It shall blaze throughout the Church! And it may even happen that Constantine, although the greatest of the human race, is not a match for God. Who knows? Thaumaturgy may be restored to the Church, or, even if, as Constantine asserteth, the kingdom of our Lord was prematurely established, the spiritual truth of the gospel will sometime educate mankind up to the ultimate reception of its socialism and politics. And to this end it shall be my task before I die to organize within the bosom of the Church sacred brotherhoods, bound by holy ties of chastity, obedience, and poverty, to keep alive forever the memory of that communal system upon which Christ founded his kingdom. At all events, there is no possibility of going backward now; and more than ever do I desire to see Constantine obtain the sovereignty of the East. And now for Nicomedia!"

That very day the bishop set out upon his dangerous mission, to concert measures by which to neutralize the naval power of the Emperor Licinius.

CHAPTER IV.

THE PROPHECY OF GAIUS.

Proceeding, therefore, with all diligence, not very many days afterward, the Bishop of Cæsarea arrived at Nicomedia, and straightway, by the use of certain secret means of communication which were well known to all Christians, he found, and took up his abode with Eusebius of that city; and they together discussed at great length what means might be used to neutralize the naval power of the tyrant Licinius.

Eusebius of Cæsarea had been absent for many months, and Constantine had begun to grow impatient at his long delay, during which he had received no tidings from the bishop personally, and had heard nothing concerning him, except that he was quietly residing in the city with the other Eusebius. And the emperor, who valued his bishop highly, and enjoyed his companionship more than that of any other man, began to fear that the revelation of his own real character and purposes, which he had made at their last memorable interview, had alienated his friend forever, and thereby deprived himself of the services which he deemed to be almost invaluable. It gave him unmingled pleasure, therefore, to receive upon a certain day a written message that "Eusebius, Bishop of Nicomedia, sent by his brother Eusebius Pamphilus, craves audience of the emperor." Constantine eagerly ordered that he be admitted, and, having dismissed all others, he gave the bishop a very cordial greeting, and then said, with greatest interest and solicitude: "Tell me first of all of thy brother, my friend the Bishop of Cæsarea! Where now is the holy and able man? Is he well? What doeth he?"

The bishop was somewhat lacking in the courtly elegance that characterized his brother, but still had a certain ease born of good sense and honesty of purpose, and he answered in a straightforward and intelligent way that pleased Constantine, and enabled him instantly to "take the measure of the man," and value him at once at his full worth, a thing he was not always able to do with the other Eusebius.

"The bishop, my brother, fared well when I last saw him. We parted at Nicomedia--he to go unto Alexandria, 'upon the emperor's business,' he said; I to come hither by his desire. He sendeth love and reverence unto thee, 'the greatest of mankind,' as he saith; and hath sent me hither because he thought that the things which I am requested to tell thee ought not to be committed to writing, nor intrusted to any ordinary messenger. Whenever thou desirest to hear it, I will briefly narrate what hath happened at Nicomedia."

"I am alone with thee, bishop, to hear thy report. Proceed with thy narrative at once. But first be thou seated, and partake of such refreshments as thou wilt."

"Nay," answered the bishop, "I need naught except thine own attention."

"Then sit thou there, and count upon an eager listener."

"The business upon which thy bishop came unto me having been carefully unfolded by him, the delay therein was caused by the necessity of sending far beyond Antioch for a fitting person to accomplish that upon which we had agreed as necessary for thy service; but it hath been done. The great fleet of the Emperor Licinius hath been so far neutralized that not a ship thereof will cross the sea to molest thy coasts if there should be war. On that thou mayst implicitly rely."

"Tell me the means by which this most important work hath been accomplished; and spare thou no details of the business: my only wish now is to hear thee fully!"

"It happened more than a year ago," said the bishop, "that I received letters from a presbyter at Chalcis, far beyond Antioch in Syria, concerning a most singular youth of that village, who was an epileptic--a devout Christian, but of strange fancies and of extraordinary appearance. This lad, the presbyter informed me, during the paroxysms of his disease seemed to be possessed by some sort of a spirit of divination, and the Church there had vainly attempted to exorcise the spirit; for thaumaturgy hath recently been lost. But the presbyter himself had little faith in his prophetic powers, because he had discovered that it was possible, by strongly impressing the mind of the youth, before the paroxysms came upon him, with some peculiar and striking thought, to anticipate the subject, and often even the very words, of his supposed prophetic ravings. Now, when the bishop unfolded to me what he desired to attempt for thy service, I at once thought of this Syrian youth, and judged that he might be advantageously used therein. The sending of a messenger to Chalcis for him wrought some delay, and, when the messenger reached that place, the youth had gone elsewhere; and it was a work of time to discover him, and might, indeed, have been impossible, but for a certain notoriety bestowed upon him by the strange misfortune under which he labored. And, after we had received the youth at Nicomedia, it was a work of time, and care, and patience, to secure his entire confidence, and train him properly for the business we had undertaken. Do I state the matter too minutely for thy patience?"

"Nay," said Constantine; "it is wonderfully interesting. Thou need have no fear that thy narrative will weary me: I do desire to hear thee fully."

"We found by frequent experiments," continued Eusebius, "that the paroxysms of the youth's disease were not strictly periodical, but that any sudden, strong emotion was liable to bring on an attack. We found that when we had made him memorize certain words beforehand, he was liable, on the increment of his disease, to repeat just those words in a sort of chanting tone, the melody and manner of which were very impressive, even when the words themselves were unmeaning. We found that he was ready to do or suffer anything if persuaded that it would be for the good of the Church. We kept the youth in safe retreat, carefully secluded, so that he might remain entirely unknown in Nicomedia. We then constantly assured him that God was able to accomplish his own designs by using even the most humble agencies, and that no man had the right to look upon himself as a being too insignificant to work for the glory of his Creator; and that even he, although sorely afflicted, by zeal and faithfulness might be able some time to perform a great service to the persecuted Church. He eagerly inquired how that might be, and was manifestly ready to seek for martyrdom if that had been the duty enjoined upon him. But we carefully impressed upon him that all that was required of him was to memorize and constantly repeat a certain form of words that we dictated to him; to meditate upon them day and night; to suffer nothing else to occupy his thoughts; and to wait in faith and hope the result of this discipline. We instructed him that, if any one should ask him about the words he might utter when the fit was on him, to say nothing, except that he was moved so to speak; if any should ask him whom he knew in Nicomedia, he was to answer, 'Eusebius the bishop'; and that in answer to every question put to him he should tell the exact truth. We soon found that, whenever he suffered under a paroxysm of his malady, he would fall to the ground and presently repeat in that sad, wailing chant that seemed to be natural to him, the very words which we had dictated to him, and no others."

"What words were these?" asked Constantine.

"The words," replied Eusebius, "were as follows: 'Joy to the land of Syria! Joy to the holy ones of Egypt! for their deliverer cometh! When the great ships shall cross the middle sea, the tyrant's power shall fail, and a holy emperor shall add the East unto his Western Empire! Joy to Syria and to Egypt, when the great ships shall cross the middle sea!'

"Having experimented with the lad until it seemed to be morally certain that, under the influence of a paroxysm of his disease, he would chant these words only, we directed him to go daily to the gate which opened into the grounds surrounding the imperial palace at Nicomedia, until he might see the Emperor Licinius about to come forth, and that then he should boldly force his way through the gates, at any hazard, without offering salutations or explanation to any one. This the youth promised faithfully to do; and it happened that, the first time he went thither, he saw one whom he supposed to be the emperor, coming forth accompanied by a throng of attendants, and he rushed forward so impetuously that the emperor was compelled to give place to him; and then a soldier knocked down the poor lad with the pole of his pike. Licinius stopped to ascertain the meaning of an intrusion so bold and unusual, and the pain of the blow and the excitement of the situation brought upon the youth one of his strange attacks, and while he lay writhing and twisting about upon the paving-stones, in a loud, weird voice, whose unearthly melody filled all the place, he chanted the words that had been taught to him: 'Joy to the land of Syria! Joy to the holy ones of Egypt! for their deliverer cometh! When the great ships shall cross the middle sea, the tyrant's power shall fail, and a holy emperor shall add the East unto his Western Empire! Joy to Syria and to Egypt, when the great ships shall cross the middle sea!' Then a centurion sprang forward, and would have slain the youth with his sword, but Licinius waved him off, and stood looking upon the singular lad with interest and wonder. And the youth flopped up off of the ground like a fish, and fell back heavily, and almost immediately resumed his wild, sweet chanting of the self-same words; and a profound silence obtained until his song was ended. And very soon that paroxysm passed off, and the lad arose, and looked about him, as if he knew not where he was nor how he came to be there."

Constantine laughed a low, joyous, almost boyish laugh, exclaiming: "A superb performance, indeed! A masterly thing! But continue thy most welcome narrative!"

"Then the Emperor Licinius, whose features are bronzed, and hard, and cruel, looked steadily upon the abashed young man, saying in a stern, imperious voice, 'Who art thou?'

"And the lad answered, 'I am Gaius, a poor youth of Chalcis in Syria!'

"'Knowest thou to whom thou art speaking?'

"'Nay, verily,' answered Gaius, 'but I suppose thee to be the emperor!'

"'What is thy business in Nicomedia?'

"'I have no business anywhere,' said the lad. 'I am diseased, an invalid, an epileptic, and am incapacitated for business. Verily I came unto Nicomedia hoping to be cured of this fearful malady.'

"'What brought thee unto our palace-gates?'

"'I came hither to look upon the emperor, having never seen so great a man; but some cowardly brute did strike me down with a pike!'

"'Why didst thou chant such things as thou hast done even in mine own presence?'

"'What things did I chant? I know not, for the hard blow brought upon me an attack of the epilepsy, and while it continueth I know not what I say, but speak only as I am moved to speak!'

"'What, then, moveth thee to chant at all?'

"'I know not, nor do I even know that I have done so, unless some one who hath heard me informeth me thereof!'

"'Whom knowest thou in my city of Nicomedia?'

"'None save the Bishop Eusebius!'

"'Art thou, then, a Christian?'

"'Yea! Thanks to the boundless mercy of our Lord!'

"Then said the emperor: 'Let immediate search be made for this Eusebius, and let him be straightway brought before me. Keep ye this boy in strictest prison, but use him kindly; for it may be that he hath a demon!'

"I did not choose to be found upon that day, although the city was sifted well for that purpose. And upon the next day, Licinius caused the lad Gaius to be brought before him, and he spoke kindly unto him, saying: 'Thou art a strange and interesting youth, and I desire to take thee into my service, and to attach thee unto myself, and to care for thee well. Hast thou memory good enough to keep in thy mind for me a catalogue of more than three hundred ships?'

"'I know not,' said the lad. 'At school I learned rapidly and retained well all that I acquired; but I fear that the malady wherewith I am afflicted hath injured both mind and body.'

"'Let me test thy memory somewhat to ascertain thy capacity for the service I would have thee render. Canst thou name the stations and distances upon the road from Chalcis unto Antioch, and thence unto the sea?'

"And the boy gave the whole itinerary correctly. And the emperor asked of him a great many questions with exceeding affability, and finally said unto him: 'Thou hast a fine, retentive memory, and I will make a man of thee. See, now, how much thou canst remember of the song which thou didst twice chant on yesterday!'

"But the lad said: 'I know not the words at all, and know not that I did chant at all. All that occurreth when the fit is upon me is blankness and darkness, so that I know nothing, and suffer not, and if fire were put upon me, I would not feel any pain so long as the paroxysm continueth!'

"Then the emperor gave way to wrath, and shouted furiously: 'Thou liest, villain! Thou seekest to deceive me! Repeat thy chant instantly, or I will put thee to torture to extract the truth!'

"Then the boy grew very pale, and trembled, but he only answered: 'Thou demandest of me that which is impossible! I do not know the words, and can not repeat them, though thou shouldst slay me!'

"Then cried out the emperor, 'Bring thumb-screws hither, and torment this wretch!'

"Then one put upon his thumb that cruel screw, and twisted hard upon it, and the boy shrieked with pain. Then the fit came upon him, and he fell headlong upon the floor, and the torturer removed the screw. And immediately the boy began, in a clear, sweet voice that filled the great hall with music, to chant the same words again: 'Joy to the land of Syria! Joy to the holy ones of Egypt!'--and the emperor sprang forward, and with the point of a dagger he tore up a finger-nail of the boy, watching his face intently; but the lad's countenance changed not, and he continued his chant evenly and serenely. And the emperor commanded that fire be brought to him in a brazier, and he laid a coal thereof upon the boy's naked breast, and blew upon it until the burned flesh smelled all about, but the boy showed no consciousness of pain, and continued to chant sweetly until his song was ended. And for a short space the lad lay as one dead, and then a strong convulsion contorted his limbs, and lifted him from the floor, and violently cast him down again; and then once more he chanted the same words, and the emperor listened and watched him with fear and wonder. And when the attack had passed away, Licinius said: 'Let this boy be guarded carefully, but let him be treated with the greatest kindness; for surely, beyond any doubt, he hath a demon!'

"And the lictors with great astonishment and fear led the boy away.

"And having been fully informed of all these things on the same night, by a Christian whom we had allowed to sacrifice and so retain his place in the palace, for the good of the Church, upon the next morning went I up to the gates and boldly demanded admission, declaring to the centurion on duty who I was, and that I had been informed that the emperor was seeking me throughout the city; and speedily they brought me into the presence of Licinius, and he said, 'Art thou Eusebius, the Bishop of Nicomedia?'

"'Yea, I am he!'

"'And like all of thy treasonable sect, that lurk within my city of Nicomedia, thou art still offering up prayers for the Emperor Constantine?'

"'Yea, doubtless!'

"'And thou dost not pray for me, nor propitiate God for me, thine own lawful emperor, at all?'

"'Yea, daily I pray God for thee that he would soften thy flinty heart, and turn thee from the devices of wickedness unto the wisdom of the just!'

"'But thou prayest not for my prosperity, and for the glory and perpetuity of mine empire?'

"'Nay, verily. I have no faith to pray for the triumph of the cruel and of the wicked!'

"Then said he, 'Dost thou know the boy Gaius of Chalcis?'

"'Yea! He was with me at my house until the third day past, but he hath disappeared, and I am anxious concerning him.'

"'Is there anything peculiar about the boy?'

"'He hath a peculiar and terrible malady called epilepsy!'

"And then attentively regarding me with his hard and searching eyes, he said, 'Doth the boy prophesy?'

"'When he hath a paroxysm of his disease he customarily chanteth strange things which some esteem to be prophecies; but whether his sayings be truly prophetic or not I can not inform thee.'

"'Perhaps thou dost remember the words of some of his pretended prophecies?'

"'Yea, verily! For since he hath been with me he hath hardly ever chanted anything but a certain song which I have heard him repeat very often when the disease taketh him.'

"'Repeat thou those words!'

"Then with a certain show of exultation I chanted the same words that Gaius had uttered, and, when I had finished, Licinius cried out fiercely, 'Thou dost believe, indeed, that the words of Gaius are a sure prophecy, and thou dost rejoice at my threatened overthrow!'

"I looked smilingly upon the emperor, but made no answer; and thereupon he fell into a great rage and said unto me, grimly enough: 'Thou art a tall man, bishop! Verily, I think thou art fully a head too tall, and this day I will reduce thee to a more proper stature by cutting off thy head'; and when he saw that I was unterrified by this threat, he added, 'And the boy's head also!'

"Then gazing fixedly upon him, I did say: 'Surely thou mayst do so, for thou art a blood-soaked, merciless tyrant enough for any crime. But this deed would make thee contemptible; for it would prove that thou art not only a tyrant, but also a fool!'

"Then turning almost livid with suppressed wrath, he cried out, 'What dost thou mean, thou insolent?'

"'I mean that some years ago when the bold and eloquent preaching of the brave and righteous presbyter, Arius the Libyan, did operate to save for thee a large part of thy fleet, thou didst order that he should never be molested in the public discharge of the duties of his sacred office; wherefore, even the Christians, who knew thee to be a bloody tyrant, and a desecrator of the sacrament of marriage by an infamous law, and a violator of all the sanctities and decencies of life, still did give thee credit for intelligence. But if now thou shalt murder those who, even unintentionally, have given thee warning in time to save thy whole navy, all men will regard thee as an idiot.'

"'How save my whole navy?'

"'By keeping the ships thereof upon thine own side of the Mediterranean; for the words are, "when the great ships shall cross the middle sea," and perhaps it may signify not until then?'

"'By Jupiter Stator,' he answered, vehemently, 'I think that thou art right! And that accursed "when" shall never happen. For this honest saying of thine, thou mayst go hence free, and take the lad Gaius with thee!'

"And thereupon I withdrew; but I am certainly advised that his purpose holds good never to send his fleet across the Mediterranean."

"How dost thou know that?" asked Constantine, eagerly.

"We waited many weeks," replied Eusebius, "to obtain some reliable indications of his purposes; but the Emperor Licinius is a great commander, and men drilled in military services talk cautiously even when drunk, as he frequently is, so that we got nothing. Finally, a centurion came one night to mine abode, which I had caused to be publicly known, and with great courtesy informed me that the emperor had sent him to bring me into his presence. Having dismissed all others, as if the matter were most secret, he said: 'I know ye Christian bishops love not me, and that ye offer prayers for Constantine; yet I do not think that thou wouldst lie to me. I therefore tell thee that, since thou wert last before me, I sent an embassy secretly unto the oracle at Delphi, with many costly gifts, asking of the oracle what success I would have if I should send my navy against the Western Empire; and I desire thee to read and to construe the answer of the god.' Then he gave unto me a parchment on which was written, 'When the navy of the Emperor Licinius shall pass over the sea to war with the Emperor Constantine, his empire shall be overthrown.' I read the oracle, and laughed. Then said I unto him: 'Like all of the pretended oracles of the heathen, it is simply an evasion. Of course, if two great emperors engage in war, one of them must be overthrown. This oracle saith not which of them. If the Western Empire be defeated, the priests will say, "We foretold that." But if the Eastern Empire shall be subverted, they will just as truly say, "We foretold that."'

"'Art thou certain that the language bears one construction as naturally and grammatically as it does the other?'

"'Assuredly so! The Latin infinitive mood with the accusative case possesses a wonderful facility for such a construction as may signify either one thing or the other.'

"Then he gave way to sudden wrath, and cried aloud: 'Curses on the lying, cheating oracles by which so many mighty men have been lured into destruction!' And, fixing his eyes upon me, he continued, 'Was there any such ambiguity in what thy boy Gaius chanted?'

"'Nay, verily,' I answered. 'He said, "A holy emperor shall add the East unto his Western Empire." Thou canst not add the East unto anything, although thou mightest add something to the East; but canst add nothing to the Western Empire, which is not thine own, and thou art not a "holy emperor!"'

"'It is only a cursed trick of the oracle to lure me on to ruin!' he exclaimed. 'The Emperor Constantine hath bribed the god to influence me so that he may invade and overthrow mine empire while my fleet is far away. I will keep mine own coasts safe with wooden walls henceforth, and not a ship shall cross the middle sea.'

"Then he said unto me: 'Thou seem'st an honest and fair-minded man, and henceforth thou may'st practice thy religion publicly in my city of Nicomedia without fear or molestation. So fare thee well.'

"I think that this completeth my account, except I should add that from the very beginning of this matter the Emperor Licinius hath zealously endeavored to keep it all profoundly secret, so that it is known to very few."

Then said Constantine unto the bishop: "What didst thou mean by saying to the emperor, 'The Christians who knew thee to be a bloody tyrant, and the desecrator of the sacrament of marriage by an infamous law'? What law was that?"

And Eusebius answered: "He hath revived the former law of Maximin, that 'no woman of rank should marry without the emperor's consent,' and for the same infamous purpose, ut ipse in omnibus nuptiis proegustator esset; and this licentiousness hath done more to set the Church against the emperor than even the murder of the bishops."

"How strange," said Constantine, "that men should think themselves fit to govern an empire who can not even govern their own brutal passions!"

Then the great emperor indulged in long-continued laughter, not loud nor vociferous, but quiet, hearty, joyous, and exultant. But, soon resuming his usual equanimity, he said unto the bishop: "Thou art the most welcome messenger that hath ever come unto me since thy brother of Cæsarea did first visit me in Gaul before the overthrow of Maxentius. Tell me what great favor worthy of Rome's emperor I can do for thee."

Then Eusebius, with glowing countenance, bent low, and seizing the emperor's hand he kissed it fervently, exclaiming, "Stretch forth thy mighty hand, Augustus, and free the persecuted churches of the East!"

Constantine was deeply moved, and answered: "It shall be done, bishop! Trust me, it shall be done! But I have given order for thy fitting entertainment, and while thou shalt rest and refresh thyself, think of some personal favor I can do for thee."

Eusebius bowed gravely and withdrew.

The emperor was alone, seated, buried in profoundest meditation. For a long time he was silent, and then his deep thought found utterance in murmured words: "A wonderful faith, truly, that can bind the heart and intellect of even able men like the Eusebii in absolute slavery to an idea, so that Christ and the Church are first in all their thoughts and purposes; and ease, comfort, wealth, and power, and even life and death, are trifling things compared therewith! If any God exists, these Christians surely have discovered him in Jesus. But I am sufficient for myself, and need no Deity."

Then he was silent again for some time longer. But suddenly he gave way to jubilant merriment, murmuring amid his laughter: "It was a superb farce, that prophecy of Gaius! Better than the Legio Fulminea. Better even than the Labarum! Surely the fine, Grecian hand of my Eusebius hath only acquired a more delicate touch with his advancing years!" And the great emperor continued to laugh merrily.

But neither pain nor pleasure ever interfered with the grand game of empire; and before midnight orders had been framed and issued by which the veteran legions of Hispania, Gaul, and Germany were to be gradually replaced by more recent levies; by which the brave and hardy Goths were put upon the most rigid military discipline; and by which all the chosen troops, upon whose skill and valor the unconquerable leader would be willing to stake the sovereignty of the world, were slowly concentrated to the eastward of Milan by a quiet, steady, unostentatious military movement that consumed months in its accomplishment and scarcely excited the suspicions of even the vigilant and intelligent agents of the Emperor Licinius.

CHAPTER V.

A BORN ECCLESIASTIC.

In the year A.D. 319, Alexander, the old and pious Bishop of Alexandria, having become imbued with that Trinitarianism which began to assume a sort of doctrinal prominence in the Western Church even from the time when Constantine had defeated Maxentius and had so become Emperor of Rome, publicly proclaimed this dogma wherever he went. During that year, upon one of his episcopal visits, he preached in the Baucalis church a sermon which gave great offense to Arius the Libyan, who was presbyter thereof, and to many of the vast and opulent congregation. Upon the following Sabbath the presbyter had delivered an elaborate discourse, in the course of which he inveighed with great force and earnestness against some "expounders of new doctrines who had grown too learned in the philosophy of the world, and too much in love with the political and legal religion which had been established in place of Christianity in the Western Empire to remain satisfied with the simple, unquestionable statement of the Gospels that Jesus Christ was the Son of God; and had gone about to trouble the faith and harass the consciences of believers by novel and dangerous speculations concerning the nature of Deity that were not taught in the Scriptures and were unknown to three centuries of Christian faith and practice." And, although Arius mentioned not the venerable bishop by name, no one doubted for whom his fierce rebuke was intended, and understood perfectly well what doctrinal deliverances he condemned as "the philosophy of the world," as "the political and legal religion which had been established in the Western Empire," and as "not taught in the Scriptures," and as "unknown to three centuries of Christian faith and practice." To this sermon the bishop subsequently replied in language of even greater vehemence; and before very long there was a continuous controversy going on between them, in which numerous Christians engaged on both sides, until it spread throughout the churches and grew into heated and sometimes acrimonious disputations. Nearly all the Romans in Alexandria took part with the bishop, and urged him earnestly in the prosecution of the controversy, while the native Christians, for the most part, clave unto Arius; and the word "foreigner," which before that time was never applied by one Christian to another (for they were all brethren), quickly crept into common use.

The superior learning, zeal, and influence of the presbyter greatly outweighed the personal and episcopal power of the bishop, and a vast majority of the Alexandrian clergy and laity sustained the views of Arius as the only true doctrine of the Scriptures, as approved by the ancient and constant teachings of the Church; and the controversy might have sunk into oblivion but for the "foreign" element, many of whom really seemed to make it their chief vocation to proclaim the great truth of "the Holy Trinity," and to utter eloquent panegyrics upon the character of Constantine the Emperor of Rome. Under these influences each party steadily maintained its own opinions, and the matter remained in this condition until Eusebius of Cæsarea, having parted from the other Eusebius at Nicomedia, had journeyed unto Alexandria to redeem his promise made to the emperor that the flame of controversy should be kept burning until a general council could be convoked to determine it. Eusebius very soon comprehended the situation, and speedily reached the conclusion that even his superior official station and the support of the "foreigners" would not enable the bishop long to maintain himself against the vast power and influence of the presbyter without efficient aid. That, he thought, could not be effectively rendered except by some man of rare abilities, who might combine in himself all the characteristics of a courtier as well as of a priest, for the "foreign element" was already largely secularized; and he very anxiously looked about him for some man fit to be intrusted with the task of upholding the hands of the venerable Alexander.

Of course our Eusebius had duly renewed his ancient friendship for Arius, whom he loved and honored above all living men, and they had many interesting conversations upon the condition and prospects of the Church, and upon the present duties of the faithful pastor. Eusebius skillfully argued in favor of accommodating priestly action to the exigencies of social and political surroundings. Arius would hear of no compromise upon any point of either faith or practice. "Pontius Pilate," he vehemently exclaimed, "was the prince of compromisers when he washed his hands of 'the innocent blood,' and delivered up our Lord to be crucified! His successors are in all things worthy of him, seeking both to win the world by their actions and to save their souls by the profession of a faith which they do not practice! How fare ye bishops under the reign of Antichrist--ye that dwell where Satan's seat is?"

"The Church hath prospered beyond all expectation. The bishops almost rank with princes; the presbyters are blessed with exceeding comfort and honor, and throughout the Western Empire the people crowd into the churches faster than they can be built."

Then the grim old presbyter's hand waved to and fro, and his grand, shaggy head darted forward upon the long, lean neck, and the sad eyes gleamed with strange, mesmeric light, and his voice hissed with sibilant sharpness as he exclaimed: "Yea, my brother! And I have heard that your prince-bishops own slaves and nourish concubines; and that 'the brethren' hold estates and offices, and fleece their brethren by the crime of usury; and that the only difference between Romans who are Christians and those who are not subsists in the fact that one class of them patronizes the imperial churches and professes faith in Christ, and the other does not degrade itself and dishonor religion by any such shams and farces! Are these things so?"

Eusebius winced at this fierce and bitter thrust, but answered: "Some abuses have crept in among us, in consequence of our wonderful prosperity, which were unknown to the severity and simplicity of an earlier age; but we have many saintly bishops, presbyters, and people; and the evils of which thou speakest belong not to the Church, but to the frailty of individuals."

"Thou art verily mistaken, brother! Or what dost thou expect from a statutory religion, from an established church of which Constantine is king instead of Christ? I tell thee plainly that a church which imperial authority hath legalized along with legalized war, slavery, and mammon-worship, is not only no church of Christ, but is that Antichrist of which John in the Apocalypse doth speak. And it shall grow continually worse and worse."

"I doubt not," answered Eusebius, "that it would have been better to have preserved primitive Christianity; but the emperor is so powerful, and ecclesiasticism hath become insensibly so firmly established, that it is impossible now to turn back to the original system, perhaps dangerous to attempt it."

"Yea, dangerous," said Arius, bitterly. "For already he hath persecuted the saints, having waged a cruel war against the Goths to overthrow the church which Ulfilas planted among them, and force them to adopt the Roman laws and legal religion. I look forward every year to see this man of sin build a new capital, upon seven hills, above the sea, that John's description of him may be made complete. Thou must follow thine own counsel, brother. As for me, in life, in death, I am fixed in unflinching opposition to any name of blasphemy that may be used to designate a legal religion that sanctions war, slavery, and mammon-worship."

Many such conversations occurred between the bishop and Arius; but Eusebius found that the stern old man was incapable of compromise, and despised all expediency.

"Yea," he would say, "I have been told that ye Western Christians already believe that charity consisteth of alms-giving, instead of love to the brethren! ...

"Ye foolishly dream of converting the world," he cried, "by means of a church founded upon Roman laws, whose faith is a mere intellectual assent and conviction! But ye will find that instead of securing liberty, fraternity, equality, ye have only added the bond of conscience to bind the burdens more tightly upon the shoulders of mankind, and furnished the new Pharisees with new power to oppress the poor....

"Yea, verily," he said, "ye know that faith in Christ and community of property constituted the liberty of the gospel wherewith Jesus sought to make man free! But ye have imported into the very bosom of the Church all of the tyrannies, injustices, class-distinctions, and wrongs which constitute mammon-worship and the sorrow of the world; and there is no difference between your system and the old religions except that ye have substituted the name of Christ for that of Jupiter and Mars in juggling with the rights of man."

And when Eusebius endeavored to arouse in the stern old man some considerations of personal prudence, by intimating the probability that Constantine might some day rule the East also, the lone and immovable man sternly answered:

"Yea, he will obtain the East! For he alone of all men hath never failed in diplomacy; hath never abandoned a purpose; hath never lost a battle, and never will! He hath sold his soul for earthly glory, and Satan will pay to him his price."

But although Eusebius loved to commune with the stern old man, whose stainless integrity of character he could love and honor, but scarcely imitate, he never forgot the object of his journey to Alexandria, and was constantly on the lookout for some one to whom he could assign the task of aiding the ancient Alexander in his controversy with the great and fearless presbyter. At last he fell in with a youth who was an archdeacon in the bishop's church, and who, although very young, was possessed of such remarkable genius and learning, and of such pre-eminent personal advantages, as at once to attract and astonish him, and seemed to render him the fittest person to engage. He sedulously cultivated the young man's friendship, and admired him more and more as he learned more of his character and abilities. Finally, he cordially invited the youth to make with him a visit to Constantine, and having with much difficulty obtained the consent of the aged Alexander, who loved the bright and accomplished youth with exceeding tenderness, they twain departed for Milan. When the long and tedious journey had been safely accomplished, Eusebius promptly waited upon the emperor, who received him with fraternal cordiality.

"Ah, thou vagabond friend," he cried, "thou runaway bishop, whom I had almost given up for lost, give some good account of thyself, or thou shalt never again have leave of absence, even for a day."

"I have indeed delayed my return beyond all expectation," said the bishop; "but I suppose that my brother of Nicomedia hath imparted all needful information of thy lost shepherd up to the time at which I set out for Alexandria."

"Yea, verily," answered Constantine. "And his narrative was most perspicuous and entertaining, and eloquent enough to draw my veteran legions from the remotest quarters of the empire; and even now they are slowly but steadily concentrating eastwardly, and they have a certain Oriental bearing in their movements which would please thee mightily if only thou wert soldier enough to perceive it."

Both of the great men indulged in a laugh at this pleasant sally of the emperor, who continued: "Ah! my beloved bishop, it was indeed most delicate and superb work! Thou must henceforth insert into all the copies of the Apocrypha 'The Prophecy of Gaius of Chalcis,' but not during the lifetime of the Emperor Licinius, else he would decapitate mankind to reach thy single head!"

And again the emperor laughed like a boy, and the bishop joined in his merriment.

"How hast thou fared in Egypt, bishop? And what good tidings hast thou brought me thence?"

"I have explored the position of the controversy between the Bishop Alexander and Arius as thoroughly as possible. I find that Alexander, who begins greatly to feel his advanced years, is no match for the learned, eloquent, and powerful presbyter, and that unless he receive active, intelligent support, the controversy in Egypt and Syria will ultimately die out for want of opposition to Arius. The aged bishop hath been raised too much under the influence of the mighty causes which molded the character of Arius himself, to be a fit antagonist for him; and younger blood, warm with the new age of Constantine rather than with that of primitive Christianity, is imperatively required. Thine agents at Alexandria have been zealous and faithful, but a remarkable man is needed at that place; less than genius will accomplish nothing."

"Such men are rare enough," responded the emperor; "but surely thou must have discovered at least one."

"I was much troubled to find a fit agent for such a work, and finally would not decide to fix upon the man of mine own choice without first having given thee an opportunity to see and determine for thyself; and, therefore, I brought him hither with me."

"Who is the man?"

"He is a youth, but little more than twenty years of age, but, like many of the nameless orphans whom the Church hath raised, he is very thoroughly educated, especially in the Scriptures. He hath natural genius for the ministry and for politics. When he was a child, the Bishop Alexander saw him one day baptizing other children in the bay in sport; but the old bishop was so charmed with the solemn grace and dignity with which the child performed the sacred rite, that he declared the ceremony valid and took the children into his own church, and hath raised and educated this boy with loving care and patience. He is now an archdeacon of the bishop's congregation. Thou must not despise his youth, for in Alexandria, which is perhaps the most intellectual city of the world, it is commonly believed that this youth is the most eloquent, the most intelligent, and the most beautiful of the sons of men. But I would have thee judge for thyself. If he please thee, I advise that thou keep with thee the most wise and learned Hosius, and through him instruct the young archdeacon thoroughly. I decline to meddle any further in the business, for I am both the friend of Arius and a stout believer in his doctrine, and when the time comes will be upon his side."

"What is the name of this youthful paragon," said Constantine, "who hath so mightily bewitched thee?"

"At Alexandria they commonly call him the Christian Apollo; but his name is Athanasius."

"Wilt thou bring him unto me?"

The bishop quietly withdrew, and soon returned and introduced to the emperor a youth as perfect as an artist's dream of beauty. He was one of the most perfect specimens of Egyptian manhood. Small of stature, seeming to one of the emperor's magnificent proportions to be almost a dwarf, the expression of his face was of angelic beauty. There was a hardly perceptible stoop in his figure which gave him an appearance of native humility; a hooked nose, clearly chiseled; a small, rosy mouth; a short, silky beard spreading away into luxuriant whiskers; light, soft auburn hair; large, bright, serene eyes of womanly tenderness and purity; and limbs and features delicately but exquisitely fashioned--all combined to confer an irresistible charm upon his person and manners. Eusebius at once withdrew, leaving Constantine alone with the bright and beautiful boy. The splendid youth, with a movement free alike from shame and from audacity, but full of matchless ease and grace, darted forward, sank lightly down upon one knee, grasped one of the emperor's hands and kissed it--an act of homage never exacted, and seldom looked for, from any Christian--and lifting his soft, luminous eyes toward the emperor's face, said in tones as liquid and mellow as perfect flute-notes: "I thank thee, Augustus, that thy kindness satisfieth one great longing of my heart; for I have desired above all things to look upon thy face."

The emperor was charmed with the youth's exquisite manner and wonderful beauty, and gently raising him replied: "I give thee back thy thanks, lad, for surely thou art far better worth the seeing than am I. But why didst thou kneel to me? Most Christians make it a matter of conscience to kneel to none but God only, and I have respected their scruples."

"I crave pardon if mine obeisance hath been offensive unto thee," the mellifluous voice replied; "for I did but offer to thee the homage which my heart hath taught me to be due from raw but hopeful youth to mature and glorious manhood; from one of the very humblest of the people unto the wisest and greatest ruler of mankind; from a young but sincere and earnest Christian to the magnificent protector of the Church!"

Constantine laid his hand caressingly upon the young man's glorious head, and, laughing lightly, answered: "If thy tongue so drippeth honey, lad, the bees will settle in thy mouth and some time, may be, sting thee. Art thou so pleasant to all sorts of men?"

"Why not?" responded the melodious voice. "I could love all that are good, pity all that are evil, forgive their injuries, despise their hate, and die, I think, to do them service if that could benefit mankind."

"Boy," said Constantine, gravely but pleasantly, "thou hast uttered the profoundest secret of all true statesmanship! Who taught thee that?"

"I think my teacher hath been Jesus Christ. But I knew not that this sentiment was statesmanship, for I have learned it as religion."

"Only a few of the most gifted of mankind," replied Constantine, "have been wise enough to perceive that true religion and true statesmanship are twins that can never be torn apart without fatal injuries to both of them."

"And, therefore," said Athanasius, "it follows that the wisest emperor must also be the best; and hence the people of the Western Empire should count themselves the most fortunate of mankind."

"If thou dost so believe concerning the Empire of the West," said Constantine, "perhaps thou wouldst not decline to enter the service of its emperor in thine own country. Art thou bound by ties of love or of allegiance to the great Emperor Licinius?"

"Nay," replied Athanasius, "I am bound by no human allegiance other than to obey all laws in force in the government under which I live that conflict not with conscience. Nor have I been taught to regard one earthly sovereign as better than another, except as the policy of the human ruler may affect the Church favorably or unfavorably. Nor could any temporal advantages induce me to abandon the ministry of the Church in which I hold the humble place of an archdeacon, for I would choose even a menial service in the temple of God rather than the most exalted position outside of it."

"Then," said Constantine, briefly, "thou dost decline to enter into my service?"

"Nay," answered Athanasius. "Thou hast thyself declared that true religion and true statesmanship coincide throughout; and I have been taught to regard thee as both the greatest ruler of mankind and as the strong, unwavering defender of the faith; so that in place of declining any services thou mayst require at my hands, I am ready to give my life for thee; only I can not abandon the ministry, to which conscience, inclination, and training have consecrated me; and verily a Christian emperor hath need of faithful ministers as much as of faithful generals."

The eyes of Constantine sparkled with pleasure as he answered: "Thou meanest, then, that thou wouldst labor as zealously for the glory of mine empire within the pale of the Church as my civil officers do in the affairs of government, or as my generals do in the military campaigns?"

"Yea, verily!" said Athanasius; "and if it were not presumptuous in a boy to express an opinion in the presence of one so wise and great, I would not hesitate to declare that the victories which thou shalt gain in aiding the Church shall be less costly, less bloody, and more permanent, than any which thine invincible arms can ever gain by the sword; for thou shalt win not only provinces, but hearts!"

"Boy," cried Constantine, "thy cunning speech unveileth the secret dream of every ruler that nature hath fitted for dominion. For he that swayeth the scepter of empire only to acquire larger means for the gratification of his own lust for wealth, ostentation, luxury, and pride, is but a tyrant, however wise and strong he may be. The born ruler lives for his people, and, as thou hast said, can not satisfy his grand ambition unless he shall conquer hearts as well as provinces."

"Thy thought is worthy of thy greatness," replied Athanasius, "and showeth me that the welfare of the Church and of the emperor must be identical in every true and proper government, so that priest and soldier both may labor for its glory."

"Wilt thou define, as thou dost understand it, a true and proper government?"

"A true and proper government, as I conceive it to be, is the just and wise administration of all civil, military, and ecclesiastical authority by one supreme ruler."

The splendid face of Constantine grew bright with pleasure as he heard this concise and luminous reply; but desiring still further to draw out the young man's views, to which his use of the word "ecclesiastical" (entirely new to the emperor) gave a particular value, he answered as follows: "And which dost thou think to be of supreme authority, the civil, military, or ecclesiastical power?"

"Neither of them separately," replied Athanasius. "But only the ruler, that standeth in the place of God, should be supreme. It would be gross tyranny for the military authority to dominate the civil administration; it would be gross impertinence for the ecclesiastical authority to direct the armies of the empire; it would be confusion for either of them to interfere with the domain of another. Each should operate in its appropriate sphere, and the ruler whom God hath given should direct the movements of them all. For he standeth in the place of God."

"Yet," muttered Constantine to himself, "the heretic Arius saith that it is a blasphemy for any man to seek to stand in that high place, which belongeth unto Christ alone!" But unto Athanasius he presently made answer: "Thou hast wisdom far beyond thine age; but in regard to these things thou dost not agree well with the opinions of the most wise and learned presbyter, Arius the Libyan!"

Athanasius remained silent for some moments, looking up into the face of the tall emperor, who was watching his beautiful countenance with interest and curiosity, and a strange, almost indefinable expression lighted his sparkling features. The red lips parted and very slightly curled, but not with scorn or dislike. He had the very same expression, perhaps, that the face of some beautiful young girl might wear if a grandmother, whom she loved and revered, should begin to lecture her upon the observance of some propriety which the world had outgrown since the ancient dame had been a maiden of her own age. At last he said: "Nay, verily. The presbyter Arius surpasseth all living men in personal holiness; but his holiness is stern, ascetic, forbidding. He surpasseth all men in learning; but his learning laboreth to blight and destroy all the rare flowers of sentiment wherewith art, science, and philosophy seek to adorn and beautify the faith. He is the most earnestly Christian of all men; but his religion is hard, exacting, exclusive, and refuseth to blend with the performance of the duties of faith the light and human tenderness that endeareth piety unto the hearts of common men. He saith that the kingdom of heaven is the only government that our Lord established upon earth; that the Christian hath need of no other; and that to own allegiance to an earthly sovereign, or blend his laws with our religion, is to betray the Christ. He belongeth to a past age and to a vanishing system, and while he is one of the ablest, purest, most admirable Christians in the world, he is not, and never will be, an ecclesiastic. He hath been reared up in an age of miracles and martyrdoms, and can not comprehend the world as it is, nor the Church as it must be and is fast becoming."

Constantine regarded the gifted youth with wonder and delight, and listened with joy and amazement while the fresh and silvery tongue struck out, in forms of speech as clear and beautiful as the last coins issued from the royal mint, thoughts which he had himself long cherished and acted upon, but had never been able to conceive so perspicuously as the young archdeacon uttered them. The emperor then said, "Thou adoptest the opinions of the most learned and pious Bishop Alexander rather than those of the primitive, inflexible, and turbulent presbyter, dost thou not?"

"Only to a limited extent," answered the musical voice of Athanasius. "For our venerable bishop himself is ancient, and agreeth in many things with the presbyter. Truly, the great advantage that Arius hath over him consisteth in the fact that they have attended the same councils and witnessed the same events together, and the presbyter doth continually affirm this thing or that, and sayeth unto the bishop: 'Thou, also, wast then present; is it true, or not, as I have stated it?' And the bishop answereth, 'That thing I deny not, for it is true.' And then, as the report of the thunder followeth the lightning's flash, the fierce presbyter's conclusion striketh and overwhelmeth him. Thou canst scarcely understand how all this may be, unless thou hast seen men and women burned at the stake thyself, and hast heard their testimony, sifting through the flames, that they obeyed Jesus Christ, the only rightful King, whence they were called martyrs, that is, witnesses; but both Alexander and Arius have beheld such things, and the influence thereof abideth with them forever."

Then answered Constantine: "I thank God this day that I have seen no such events, and that no man under mine own government, or under that of my father, the most holy Emperor Constantius, hath ever seen them. But whence, then, hast thou learned thy views of the relation that ought to subsist between the Church and the emperor?"

"Chiefly from mine own thoughts, which many circumstances have provoked to activity, especially the efforts I have made to aid our venerable bishop. Long ago, in one of our social gatherings, when Arius did press the bishop fiercely upon the point that Christians must have naught to do with any government except the kingdom of heaven, which Jesus ordained for them, I arose and asked permission to put a question, which being granted, I said, 'If Tiberius Cæsar had been a Christian, would not our Lord have rejoiced to see him rule the world?' And for some time the fierce man was silent."

"And what answer did he ever make?" asked Constantine.

"He said at last: 'And if the little foxes that destroy the vines could have asked foolish questions in Greek, would Moses have pronounced the animals unclean?' And I said: 'But the foxes never speak in Greek; it is contrary to the law of nature.' And he said to me: 'Neither can an emperor be a Christian; it is contrary to the law of Christ, which ordaineth equality, liberty, and fraternity for all believers.' And those of his party thought the answer to be sufficient. But, notwithstanding, I did follow the leading of mine own thoughts, and many things grew out of it."

"Let not thy thoughts change their course," replied Constantine; "for thou art altogether right. Thou shalt be my friend: remember that thou art young, and that the pious Alexander groweth very old; so that, in the course of nature, thou mayst live to see the episcopal throne at Alexandria vacant; or if they have no throne there yet, one shall some day be established. But thou hast charmed me into the neglect of other duties. Go, now, and come again on to-morrow at the same hour."

Then the beautiful boy again glided forward, lightly kneeled and kissed the emperor's hand, and smilingly withdrew.

And for many months afterward Constantine kept the young man Athanasius with him, and also Hosius, the venerable and learned Bishop of Cordova; and daily the youth passed some hours in conversation with the emperor or with the bishop, or with both of them together; so that when he returned to Alexandria his bright and wonderful intelligence was enlarged and enlightened by the foremost thoughts concerning things both royal and ecclesiastical that any men of that age could teach him. And the youth bore with him a most kind and affectionate letter written to the ancient Bishop Alexander by Constantine's own hand, and also a beautiful communion service of silver for his church. And Athanasius said unto Constantine almost at the moment of his departure, "Shall I deliver unto Arius for thee any message?"

And Constantine laughingly answered: "If the presbyter inquire of thee, thou mayst inform him that the emperor said of him, 'There are no birds in last year's nests.'"

But Arius the presbyter never asked Athanasius anything about the emperor. Even when the stern old man was told that Athanasius had been to Milan, and had for months abode in the emperor's palace, he only said: "The stature and Roman strength which enableth Constantine to cope with German, Briton, and Gaul, is fitly joined to the subtilty, beauty, and intelligence by which Athanasius typifieth the countless centuries of Egyptian civilization; and the two, like Herod and Caiaphas, combine against our Lord."

From the date of the return of Athanasius, men perceived that the Bishop Alexander became more open and explicit in his definitions of the Holy Trinity, more pointed in his opposition to the teachings of Arius, more eloquent in his praises of any pious emperor whom God might raise up to free the Christians of the East and identify his government with the Church. And Arius, having publicly taught that the unity of the Godhead consisted in the divine nature of Father, Spirit, and Son, and not in any blasphemous and impossible conception of the identity of them, or of their union in one person, just as the human family consisteth of father, mother, and son; and having gone so far as to write in a little metrical book of doctrine that "God was, when Christ was not"; that "God was not always Father"; and that the words "Father" and "Son," "begotten" and "conceived," necessarily implied the "priority" of him that begat, and of her that conceived--was by the Bishop Alexander ordered to suspend the exercises of his functions as presbyter of the Baucalis church. And, thereupon, the Libyan called his congregation together and said unto them: "Brethren, Alexander the bishop hath issued an order to suspend me from the performance of my duties as presbyter because I do not believe, and have refused to teach, his impossible, novel, Western, unscriptural philosophy concerning that which he calleth 'the Holy Trinity,' a phrase not found in Scripture. Ye know that the title to the Baucalis church was placed by the martyr Theckla, who caused it to be erected, in certain trustees of the common Church, not in the bishop, for in those days the bishops owned nothing. Ye know that the original members of this community (many of whom still live) called me to be the presbyter, and that I have discharged the duties of that place as faithfully as I was able to do by the space of nearly thirty years. None but the trustees have authority or right to close the church against me or my community; and I am well advised by diligent searching of the Scriptures, and by the Christian practices of three centuries, that no bishop hath any authority to suspend a presbyter, and that the order made by Brother Alexander in that behalf is puerile and void. I purpose, therefore, to continue the usual ministrations of divine service, and all my pastoral work among you, until the Church shall bid me to abstain; and ye who may desire so to do, can continue to attend."

The trustees of the Baucalis church promptly refused to close its doors upon Arius, and his entire congregation remained steadfastly devoted to him; and Bishop Alexander and those who followed him denounced the Libyan as a "heretic," and began to pray for the coming of Constantine; and wherever the influence of the Roman Empire was dominant, the "Arian heresy" was condemned; and the flame of controversy grew fiercer and fiercer, and spread throughout Christendom.

CHAPTER VI.

THE ONE GREAT BATTLE OF CHRISTENDOM!

During the progress of these affairs, Constantine had thoroughly satisfied himself, by the reports of his secret political agents in Nicomedia and elsewhere, that the assurances which the Eusebii had given to him that Licinius would not in any event move his fleet away from the coasts of Asia were entirely trustworthy. The overthrow of the Gothic church, which had been founded and edified by Ulfilas, had been followed by a treaty of peace with that splendid people, whereby they had bound themselves to furnish, whenever the service of the emperor required it, forty thousand young men for the imperial army; these legions had long ago been supplied, armed, and thoroughly exercised, and constituted in themselves a magnificent army. The emperor had been triumphant everywhere. "Confiding in the superiority of his genius and military power," saith the historian Gibbon, "he determined, without any previous injury, to exert them for the destruction of Licinius, whose advanced age and unpopular vices seemed to promise an easy conquest. But the old emperor, awakened by the approaching danger, deceived the expectations of his friends as well as enemies. Calling forth that spirit and those abilities by which he had deserved the friendship of Galerius and the imperial purple, he prepared himself for the contest, collected the forces of the East, and soon filled the plains of Hadrianople with his troops, and the straits of the Hellespont with his fleet. The army consisted of one hundred and fifty thousand foot and fifteen thousand horse. The fleet was composed of three hundred and fifty galleys of three ranks of oars.... The troops of Constantine were ordered to rendezvous at Thessalonica. They numbered above one hundred and twenty thousand horse and foot. Their emperor was satisfied with their martial appearance, and his army contained more soldiers, though fewer men, than that of his eastern competitor. The legions of Constantine were levied in the warlike provinces of Europe; action had confirmed their discipline; victory had elevated their hopes, and there were among them a great number of veterans, who, after seventeen glorious campaigns under the same leader, prepared themselves to deserve honorable dismissal by a last effort of their valor. But the naval preparations of Constantine were in every respect much inferior to those of Licinius. The maritime cities of Greece sent their respective quotas of men and ships to the celebrated harbor of Piræus, and their united forces consisted of no more than two hundred small vessels.... It is only surprising that the Eastern emperor, who possessed so great a superiority at sea, should have neglected this opportunity of carrying an offensive war into the center of his rival's dominions. Instead of embracing such an active resolution, which might have changed the whole face of the war, the prudent Licinius expected the approach of his rival in a camp near Hadrianople, which he fortified with an anxious care that betrayed his apprehensions of the event. Constantine directed his march from Thessalonica toward that part of Thrace, till he found himself stopped by the broad and rapid stream of the Hebrus, and discovered the numerous army of Licinius, which filled the steep ascent of the hill, from the river to the city of Hadrianople. Many days were spent in doubtful skirmishes; but at length the obstacles of the passage and of the attack were removed by the intrepid conduct of Constantine.... The valor and danger of Constantine are attested by a slight wound which he received in the thigh; but ... the victory was obtained no less by the conduct of the general than by the courage of the hero; for a body of five thousand archers marched round to occupy a thick wood in the rear of the enemy, whose attention was distracted by the building of the bridge; and Licinius, perplexed by so many artful evolutions, was reluctantly drawn from his advantageous post to combat on equal terms in the plain. The contest was no longer equal. His confused multitude of new levies was easily vanquished by the veterans of the West. Thirty-four thousand men are reported to have been slain. The fortified camp of Licinius was taken by assault the evening of the battle; the greater part of the fugitives, who had retired to the mountains, surrendered themselves the next day to the discretion of the conqueror; and his rival, who could no longer keep the field, confined himself within the walls of Byzantium. The siege of Byzantium, which was immediately undertaken by Constantine, was attended with great labor and uncertainty. In the late civil war, the fortifications of that place, so justly considered as the key of Europe and Asia, had been repaired and strengthened; and as long as Licinius remained master of the sea, the garrison was much less exposed to the danger of famine than the army of the besiegers. The naval commanders of Constantine were summoned to his camp, and received his positive orders to force the passage of the Hellespont, as the fleet of Licinius, instead of seeking and destroying their feeble enemy, continued inactive in those narrow straits, where its superiority of numbers was of little use or advantage. Crispus, the emperor's eldest son, was intrusted with the execution of this daring enterprise, which he performed with so much courage and success that he deserved the esteem, and most probably excited the jealousy, of his father. The engagement lasted two days; and in the evening of the first, the contending fleets, after considerable mutual loss, retired to their respective harbors in Europe and Asia. The second day, about noon, a strong south wind sprang up, which carried the vessels of Crispus against the enemy, and as this casual opportunity was improved by his skillful intrepidity, he soon obtained a complete victory. For the current always sets out of the Hellespont, and, when it is assisted by a north wind, no vessel can attempt the passage, but a south wind renders the force thereof almost imperceptible. One hundred and thirty vessels were destroyed, five thousand men were slain, and Amandus, the admiral of the fleet, escaped with the utmost difficulty to the shores of Chalcedon. As soon as the Hellespont was open, a plentiful convoy of provisions flowed into the camp of Constantine, who had already advanced the operations of the siege. He constructed artificial mounds of earth of equal height with the ramparts of Byzantium. The lofty towers which were erected on that foundation galled the besieged with large stones and darts from the military engines, and the battering-rams had shaken the walls in several places. If Licinius persisted much longer in the defense, he exposed himself to be involved in the ruin of the place. Before he was surrounded, he prudently removed his person and his treasures to Chalcedon, in Asia.... Such were the resources and such the abilities of Licinius, that, after so many successive defeats, he collected in Bithynia a new army of fifty or sixty thousand men, while the activity of Constantine was employed in the siege of Byzantium. The vigilant emperor did not, however, neglect the last struggles of his antagonist. A considerable part of his victorious army was transported over the Bosporus in small vessels, and the decisive engagement was fought soon after their landing on the heights of Chrysopolis, now called Scutari. The troops of Licinius, though they were lately raised, ill armed, and worse disciplined, made head against the conquerors with fruitless but desperate valor, till a total defeat, and a slaughter of five-and-twenty thousand men, irretrievably determined the fate of their leader. He retired to Nicomedia, rather with the view of gaining some time for negotiation, than with the hope of any effectual defense. Constantia, his wife, the sister of Constantine, interceded with her brother in favor of her husband, and obtained from his policy, rather than from his compassion, a solemn promise, confirmed by an oath, that, after the resignation of the purple, Licinius should be permitted to pass the remainder of his life in peace and affluence.... By this victory of Constantine the Roman world was again united under one emperor, thirty-seven years after Diocletian had divided his power and provinces with his associate Maximian.... The foundation of Constantinople, and the legal establishment of the Christian religion, were the immediate and memorable consequences of this revolution."