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 mercies to her family and to inquire as to the welfare of the people of the country. His account of the discovery of the Holy Sepulchre by Constantine is not free from difficulty. It is not easy to say whether he represents its discovery as being before or after the death of Helena. His language is general, but the presumption is that, if it had been before, her name would have been connected with the event. He does not imply that any difficulty was experienced in finding the site of the tomb, but there is nothing as to the cross. All his words bear upon the Resurrection, not the Passion, of our Lord. But in Constantine's letter to Macarius, bp. of Jerusalem, which he inserts, there are one or two expressions of which the same cannot be said. Allowing for the excesses of hyperbolical language, it is still hard to understand the words, "When the cave was opened, the sight which met the eyes excelled all possible eulogy, as much as heavenly things excel earthly," unless some kind of memorial other than the tomb itself was discovered; and immediately afterwards we have two expressions referring definitely to our Lord's Passion. The first is, τὸ γὰρ γνώρισμα τοῦ ἁγιωτάτου ἐκείνου πάθους ὑπὸ τῇ γῇ πάλαι κρυπτόμενον; and the second, ἀφ᾿ οὗ (since) τοῦ σωτηρίου πάθους πίστιν εἰς φῶς προήγαγεν (sc. the tomb). At the same time it is difficult to believe that, had the cross or any part of it been discovered, it should not have been more exactly described, and the most probable explanation is that πάθος is used to describe the whole scene of Redemption, of which the Resurrection was a part (Eus. Vit. Const. iii. 26–42, Patr. Gk. xx. 1086). That the place was very early venerated is proved by Eusebius's statement (Comm. on Ps. lxxxvii. 18) that marvels (θαύματα) were even then wrought at the tomb of Christ.

(3) Cyril of Jerusalem, whose catechetical lectures were delivered, he says, upon the very spot where our Lord was crucified, and, as we know from other sources, not more than 20 years after the alleged discovery (viz. in 346), has three allusions to the wood of the cross (iv. 10, x. 19, xiii. 4). The most definite is in x. 19, where he describes it as "until to-day visible amongst us" (μεχρὶ σήμερον παῤ ἡμῖν φαινόμενον), "and now filling nearly the whole world by means of those who in faith take from it." In his letter to Constantius, which, however, is of doubtful authenticity [], it is distinctly stated that the cross was discovered in the reign of Constantine (c. 3). The first quotations prove that it was believed in his day that the real wood of our Lord's cross had been discovered, but do not give the grounds of the belief. Nor, though he speaks of the cross, does he connect it with St. Helena. Thus none of our three earliest authorities speak of her as the discoverer.

(4) St. Chrysostom, writing probably before 387, speaks of the wood of the true cross (Patr. Gk. xlviii. 826).

(5) Sulpicius Severus (c. 395) tells us that Helena built three basilicas (not two, as in Eusebius), one on each of the sites of the Passion, Resurrection, and Ascension. The site of the Passion, he says, was discovered by Helena, but he does not add that it was by supernatural help. Three crosses were discovered, and the right one ascertained by the miraculous restoration to life of a dead body (Hist. Sacr. i. 33, Patr. Gk. xx. 148).

(6) St. Ambrose, writing in 395, says that Helena was inspired by the Spirit with the desire to search for the cross, that she distinguished the true cross by its title (thus differing from Sulpicius and all later writers), that two of the nails were used by the emperor, one being fixed in his crown and the other employed as a bit for his bridle (de Obitu Theodosii c. 41 ff., Patr. Gk. xvi. 1399).

(7) Rufinus (writing in 400, according to the Life in Migne's ed.) tells us further that not only was the journey inspired by God, but that the place of the Passion was miraculously revealed; that the three crosses were found "confuso ordine," and the title separately; that the true cross was discovered by the miraculous healing of a sick lady (not the revival of a corpse, as above); that part of the wood was sent to Constantine, and part left at Jerusalem in a silver casket (cf. μεχρὶ σήμερον φαινόμενον in Cyril's description above). (H. E. i. 7, 8, Patr. Gk. xxi. 475.)

(8) Paulinus of Nola, writing (c. 403) to Sulpicius Severus, and sending him a piece, as he says, of the true cross brought from Jerusalem by Benedicta Melanius, adds an account of its original discovery, because, as he says, it is so difficult to credit. He says that Helena went to rescue the holy places, adorned the site of our Lord's Birth in addition to the other three sites, and discovered the place of the Passion by the concurrent testimony of many Jews and Christians in the city. He adds that, though pieces were frequently taken from the cross, its original bulk was miraculously preserved (Ep. xxxi. 4, Patr. Gk. lxi. 325).

(9) St. Jerome, in his ''Comm. on Zech.'' xiv. 20 (Patr. Lat. xxv. 1540), probably written 406, mentions the nail from the cross which was used for the emperor's bridle, as related in many other writers, and in Ep. lviii. (ib. xxii. 581) speaks of the images of Jove and Venus which stood until the time of Constantine on the sites of the Resurrection and of the Passion respectively.

(10) St. Cyril of Alexandria (c. 420) mentions as a report (φασί) that the wood of the cross had been found at different times (κατὰ καιρούς) with the nails still fixed in it (Comm. on Zech. xiv. 20, Patr. Gk. lxxii. 271).

(11) Socrates (c. 430) informs us that Helena was told in a night vision to go to Jerusalem; that she found the site of the Passion with difficulty, though he alludes to no supernatural aid; that Macarius suggested the means of distinguishing the true cross, viz. by applying it to a woman on the point of death; that the empress erected "new Jerusalem" on the site (a phrase evidently taken from Eusebius); and that the emperor put one of the nails on his statue at Constantinople, as many inhabitants testified (H. E. i. 17, Patr. Gk. lxvii. 118).

(12) Sozomen (c. 430) claims good authority for his account, and states that Constantine, in gratitude for the council of Nicaea, wished to build a church on Golgotha; that Helena about the same time went to Palestine to pray and to look for the sacred sites. He does not, however, mention any divine impulse. The