To Hermammon (Eus., H. E. vii. 1, 10, 23) (Part of another Easter Letter)

(1) Even Gallus [124] did not know the flaw in Decius’s policy, nor did he foresee what it was that upset him, but stumbled over the same stone that was right before his eyes. For, though his reign was prospering and things were going according to his mind, he drove into exile the holy men who were interceding with God for his peace and health, with the effect that with them he drove out also their prayers on his behalf.

So far on that point, and then again he discourses about Valerian in the same letter—

(2) To John also it is revealed in like manner, when he says: “There was given him a mouth speaking great things and blasphemy, and there was given him authority and forty-two months.” [125] And both these things are to be wondered at in the case of Valerian, [126] and of them it is especially to be observed how his prosperity lasted so long as he was gentle and well-disposed towards the men of God. [127] For none of the Emperors before him were so kindly and favourably affected towards them, not even those who were said to have been openly Christians, [128] as he manifestly was, receiving them at the beginning in a most familiar and friendly spirit: indeed, his whole house was filled with devout persons and was a veritable Church of God. [129] But he was persuaded to abandon this treatment by that tutor and chief ruler of Egyptian magicians, [130] who instructed him to slay or persecute, as adversaries and hinderers of his vile and detestable sorcerers, the pure and holy persons, who are and were able to confound the devices of accursed demons by being present and seen and merely breathing on them and uttering words, [131] while he also incited him to perform unholy rites and detestable juggleries and abominable sacrifices such as the killing of wretched boys and the slaying of unhappy fathers’ children and the dividing of new-born entrails asunder and the cutting up and mutilating of bodies which are God’s creation, [132] in the hope that such doings would bring them Divine favour.

And to this he adds as follows—

(3) Fine offerings at all events did Macrianus make to them (sc. the demons) to propitiate them for the Empire which he hoped for, when, in his former position as so-called officer in charge of the Emperor’s general (καθόλου) accounts he entertained no reasonable (εὔλογον) nor catholic (καθολικόν) sentiments, [133] but fell under the prophet’s curse, who says: “Woe to those who prophesy out of their own heart and see not the general (τὸ καθόλου) view.” [134] For he did not understand the workings of Universal (καθόλου) Providence, [135] nor suspect the approach of Judgment on the part of Him who is before all things and through all things and over all things. [136] Wherefore he has become also the enemy of His universal (καθολικῆς) Church and has alienated and estranged himself from God’s mercy and banished himself as far as possible from his own salvation, verifying in this his personal name. [137]

And again further on he says—

(4) For Valerian, through being persuaded to this policy by him, exposed himself to insults and injuries according to that which was said to Isaiah: “And these men chose their ways and their abominations which their soul desired, and I will choose their mockings and will recompense them their sins.” [138]

But this man (Macrianus) in his mad lust after imperial power for which he had no qualifications, being unable to deck his own crippled body with the imperial robes, put forward his two sons, who thus became liable for their father’s sins. [139] For the prophecy clearly applies to them which God spake: “visiting the sins of the fathers upon the children unto the third and fourth generation of them that hate me.” [140] For he brought upon his sons’ heads his own evil desires in which he had succeeded and involved them in the consequences of his own wickedness and hatred of God. [141]

Then there is a section in which he refers to the peaceful times under Gallienus—

(5) So after thus inciting one of the Emperors before him and attacking the other, he speedily vanished with all his family, root and branch, [142] whilst Gallienus was proclaimed and acknowledged by all, being at once the old and the new Emperor, having preceded the usurpers and remaining after them. For, in accordance with that which was spoken to the prophet Isaiah, “behold the things predicted from the beginning have come to pass, and new things which will now arise.” [143] For as a cloud having overcast the sun’s rays and screened them for a while shades it and shows itself in its stead, and then when the cloud has passed off or been dissipated the sun which was shining before emerges and shines forth again, so it is with Macrianus; after coming forward and gaining access for himself to the imperial power which belonged to Gallienus, he ceases to be, since he was of no account, and the other resumes the position he had before. And the Empire, having cast off, as it were, its old age and purged itself of its former badness, now bursts into greater splendour, is seen and heard from afar and pervades the whole world.

Then in due order he indicates the date of this letter in these words—

(6) And once more it occurs to me to consider the days and years of this period of the Empire. For I observe that the ungodly persons (I have mentioned) after a short period of honourable mention have lost their good name, but (Gallienus) who was more righteous and loved God better, [144] having completed the seven years’ period, is now passing through his ninth year: [145] therefore let us keep the Feast. [146]