Lorenzo Valla: Expose of the Donation of Constantine

I have published many books, a great many, in almost every branch of learning. Inasmuch as there are those who are shocked that in these I disagree with certain great writers already approved by long usage, and charge me with rashness and sacrilege, what must we suppose some of them will do now! How they will rage against me, and if opportunity is afforded how eagerly and how quickly they will drag me to punishment! For I am writing against not only the dead, but the living also, not this man or that, but a host, not merely private individuals, but the authorities. And what authorities! Even the supreme pontiff, armed not only with the temporal sword as are kings and princes, but with the spiritual also, so that even under the very shield, so to speak, of any prince, you cannot protect yourself from him; from being struck down by excommunication, anathema, curse. So if he was thought to have both spoken and acted prudently who said "I will not write against those who can write 'Proscribed,'" how much more would it seem that I ought to follow [Page 23] the same course toward him who goes far beyond proscription, who would pursue me with the invisible darts of his authority, so that I could rightly say, "Whither shall I go from thy spirit, or whither shall I flee from thy presence?" [1] Unless perhaps we think the supreme pontiff would bear these attacks more patiently than would others. Far from it; for Ananias, the high priest, in the presence of the tribune who sat as judge, ordered Paul when he said he lived in good conscience to be smitten on the mouth; and Pashur, holding the same rank, threw Jeremiah into prison for the boldness of his speech. The tribune and the governor, indeed, were able and willing to protect the former, and the king the latter, from priestly violence. But what tribune, what governor, what king, even if he wanted to, could snatch me from the hands of the chief priest if he should seize me?

But there is no reason why this awful, twofold peril should trouble me and turn me from my purpose; for the supreme pontiff may not bind nor loose any one contrary to law and justice. And to give one's life in defense of truth and justice is the path of the highest virtue, the highest honor, the highest reward. Have not many undergone the hazard of death for the defense of their terrestrial fatherland? In the attainment of the celestial fatherland (they attain it who please God, not men), shall I be deterred by the hazard of death? Away then with trepidation, let fears far remove, let doubts pass away. With a brave soul, with utter fidelity, with good hope, the cause of truth must be defended, the cause of justice, the cause of God.

Nor is he to be esteemed a true orator who knows how to speak well, unless he also has the courage to speak. So let us have the courage to accuse him, whoever he is, that commits crimes calling for accusation. And let him who sins against all be called to account by the voice of one speaking for all. Yet perhaps I ought not to reprove my brother in public, but by himself. Rather, "Them that sin" and do not accept private admonition "rebuke before all, that others also may fear." [2] Or did not Paul, whose

[Page 25] words I have just used, reprove Peter to his face in the presence of the church because he needed reproof? And he left this written for our instruction. But perhaps I am not a Paul that I should reprove a Peter. Yea, I am a Paul because I imitate Paul. Just as, and this is far greater, I become one in spirit with God when I diligently observe his commandments. Nor is any one made immune from chiding by an eminence which did not make Peter immune, and many others possessed of the same rank; for instance, Marcellus,[3] who offered a libation to the gods, and Celestine [I] who entertained the Nestorian heresy, and certain even within our own memory whom we know were reproved, to say nothing of those condemned, by their inferiors, for who is not inferior to the Pope?[4]

It is not my aim to inveigh against any one and write so-called Philippics against him-be that villainy far from me-but to root out error from men's minds, to free them from vices and crimes by either admonition or reproof. I would not dare to say [that my aim is] that others, taught by me, should prune with steel the papal see, which is Christ's vineyard, rank with overabundant shoots, and compel it to bear rich grapes instead of meager wildings. When I do that, is there any one who will want to close either my mouth or his own ears, much less propose punishment and death? If one should do so, even if it were the Pope, what should I call him, a good shepherd, or a deaf viper which would not choose to heed the voice of the charmer, but to strike his limbs with its poisonous bite?

I know that for a long time now men's ears are waiting to hear the offense with which I charge the Roman pontiffs. It is, indeed, an enormous one, due either to supine ignorance, or to gross avarice which is the slave of idols, or to pride of empire of which cruelty is ever the companion. For during some centuries now, either they have not known that the Donation of Constantine is spurious and forged, or else they themselves forged it, and their successors walking in the same way of deceit as their elders

[Page 27] have defended as true what they knew to be false, dishonoring the majesty of the pontificate, dishonoring the memory of ancient pontiffs, dishonoring the Christian religion, confounding everything with murders, disasters and crimes. They say the city of Rome is theirs, theirs the kingdom of Sicily and of Naples,[5] the whole of Italy, the Gauls, the Spains, the Germans, the Britons, indeed the whole West; for all these are contained in the instrument of the Donation itself.[6] So all these are yours, supreme pontiff? And it is your purpose to recover them all? To despoil all kings and princes of the West of their cities or compel them to pay you a yearly tribute, is that your plan?

I, on the contrary, think it fairer to let the princes despoil you of all the empire you hold. For, as I shall show, that Donation whence the supreme pontiffs will have their right derived was unknown equally to Sylvester and to Constantine.

But before I come to the refutation of the instrument of the Donation, which is their one defense, not only false but even stupid, the right order demands that I go further back. And first, I shall show that Constantine and Sylvester were not such men that the former would choose to give, would have the legal right to give, or would have it in his power to give those lands to another, or that the latter would be willing to accept them or could legally have done so. In the second place, if this were not so, though it is absolutely true and obvious, [I shall show that in fact] the latter did not receive nor the former give possession of what is said to have been granted, but that it always remained under the sway and empire of the Caesars. In the third place, [I shall show that] nothing was given to Sylvester by Constantine, but to an earlier Pope (and Constantine had received baptism even before that pontificate), and that the grants were incon-

[Page 29] siderable, for the mere subsistence of the Pope. Fourth, that it is not true either that a copy of the Donation is found in the Decretum [of Gratian], or that it was taken from the History of Sylvester; for it is not found in it or in any history, and it is comprised of contradictions, impossibilities, stupidities, barbarisms and absurdities. Further I shall speak of the pretended or mock donation of certain other Caesars. Then by way of redundance I shall add that even had Sylvester taken possession, nevertheless, he or some other pontiff having been dispossessed, possession could not be resumed after such a long interval under either divine or human law. Last [I shall show] that the possessions which are now held by the supreme pontiff could not in any length of time, be validated by prescription.

And so to take up the first point, let us speak first of Constantine, then of Sylvester.

It would not do to argue a public and quasi imperial case without more dignity of utterance than is usual in private cases. And so speaking as in an assembly of kings and princes, as I assuredly do, for this oration of mine will come into their hands, I choose to address an audience, as it were, face to face. I call upon you, kings and princes, for it is difficult for a private person to form a picture of a royal mind; I seek your thought, I search your heart, I ask your testimony. Is there any one of you who, had he been in Constantine's place, would have thought that he must set about giving to another out of pure generosity the city of Rome, his fatherland, the head of the world, the queen of states, the most powerful, the noblest and the most opulent of peoples, the victor of the nations, whose very form is sacred, and betaking himself thence to an humble little town, Byzantium; giving with Rome Italy, not a province but the mistress of provinces; giving the three Gauls; giving the two Spains; the Germans; the Britons; the whole West; depriving himself of one of the two eyes of his empire? That any one in possession of his senses would do this, I cannot be brought to believe.

What ordinarily befalls you that is more looked forward to,

[Page 31] more pleasing, more grateful, than for you to increase your empires and kingdoms, and to extend your authority as far and wide as possible? In this, as it seems to me, all your care, all your thought, all your labor, night and day is expended. From this comes your chief hope of glory, for this you renounce pleasures; for this you subject yourselves to a thousand dangers; for this your dearest pledges, for this your own flesh you sacrifice with serenity. Indeed, I have neither heard nor read of any of you having been deterred from an attempt to extend his empire by loss of an eye, a hand, a leg, or any other member. Nay, this very ardor and this thirst for wide dominion is such that whoever is most powerful, him it thus torments and stirs the most. Alexander, not content to have traversed on foot the deserts of Libya, to have conquered the Orient to the farthest ocean, to have mastered the North, amid so much bloodshed, so many perils, his soldiers already mutinous and crying out against such long, such hard campaigns, seemed to himself to have accomplished nothing unless either by force or by the power of his name he should have made the West also, and all nations, tributary to him. I put it too mildly; he had already determined to cross the ocean, and if there was any other world, to explore it and subject it to his will. He would have tried, I think, last of all to ascend the heavens. Some such wish all kings have, even though not all are so bold. I pass over the thought how many crimes, how many horrors have been committed to attain and extend power, for brothers do not restrain their wicked hands from the stain of brothers' blood, nor sons from the blood of parents, nor parents from the blood of sons. Indeed, nowhere is man's recklessness apt to run riot further nor more viciously. And to your astonishment, you see the minds of old men no less eager in this than the minds of young men, childless men no less eager than parents, kings than usurpers.

But if domination is usually sought with such great resolution, how much greater must be the resolution to preserve it! For it is by no means so discreditable not to increase an empire as to impair it, nor is it so shameful not to annex another's kingdom to your own as for your own to be annexed to another's. And when

[Page 33] we read of men being put in charge of a kingdom or of cities by some king or by the people, this is not done in the case of the chief or the greatest portion of the empire, but in the case of the last and least, as it were, and that with the understanding that the recipient should always recognize the donor as his sovereign and himself as an agent.

Now I ask, do they not seem of a base and most ignoble mind who suppose that Constantine gave away the better part of his empire? I say nothing of Rome, Italy, and the rest, but the Gauls where he had waged war in person, where for a long time he had been sole master, where he had laid the foundations of his glory and his empire! A man who through thirst for dominion had waged war against nations, and attacking friends and relatives in civil strife had taken the government from them, who had to deal with remnants of an opposing faction not yet completely mastered and overthrown; who waged war with many nations not only by inclination and in the hope of fame and empire but by very necessity, for he was harassed every day by the barbarians; who had many sons, relatives and associates; who knew that the Senate and the Roman people would oppose this act; who had experienced the instability of conquered nations and their rebellions at nearly every change of ruler at Rome; who remembered that after the manner of other Caesars he had come into power, not by the choice of the Senate and the consent of the populace, but by armed warfare; what incentive could there be so strong and urgent that he would ignore all this and choose to display such prodigality?

They say, it was because he had become a Christian. Would he therefore renounce the best part of his empire? I suppose it was a crime, an outrage, a felony, to reign after that, and that a kingdom was incompatible with the Christian religion! Those who live in adultery, those who have grown rich by usury, those who possess goods which belong to another, they after baptism are wont to restore the stolen wife, the stolen money, the stolen goods. If this be your idea, Constantine, you must restore your cities to liberty, not change their master. But that did not enter into the

[Page 35] case; you were led to do as you did solely for the glory of your religion. As though it were more religious to lay down a kingdom than to administer it for the maintenance of religion! For so far as it concerns the recipients, that Donation will be neither honorable nor useful to them. But if you want to show yourself a Christian, to display your piety, to further the cause, I do not say of the Roman church, but of the Church of God, now of all times act the prince, so that you may fight for those who cannot and ought not to fight, so that by your authority you may safeguard those who are exposed to plots and injuries. To Nebuchadnezzar, to Cyrus, to Ahasuerus, and to many other princes, by the will of God, the mystery of the truth was revealed; but of none of them did God demand that he should resign his government, that he should give away part of his kingdom, but only that he should give the Hebrews their liberty and protect them from their aggressive neighbors. This was enough for the Jews; it will be enough for the Christians also. You have become a Christian, Constantine? Then it is most unseemly for you now as a Christian emperor to have less sovereignty than you had as an infidel. For sovereignty is an especial gift of God, to which even the gentile sovereigns are supposed to be chosen by God.

But he was cured of leprosy! Probably, therefore, he would have wished to show his gratitude and give back a larger measure than he had received. Indeed! Naaman the Syrian, cured by Elisha, wished merely to present gifts, not the half of his goods, and would Constantine have presented the half of his empire? I regret to reply to this shameless story as though it were undoubted and historical, for it is a reflection of the story of Naaman and Elisha; just as that other story about the dragon is a reflection of the fabulous dragon of Bel.[7] But yielding this point, is

[Page 37] there in this story any mention made of a "donation"? Not at all. But of this, more later.

He was cured of leprosy? He took on therefore a Christian spirit; he was imbued with the fear of God, with the love of God; he wished to honor him. Nevertheless I cannot be persuaded that he wished to give away so much; for, so far as I see, no one, either pagan, in honor of the gods, or believer, in honor of the living God, has resigned his empire and given it to priests. In sooth, of the kings of Israel none could be brought to permit his people to go, according to the former custom, to sacrifice at the temple in Jerusalem; for fear lest, moved by that solemn religious ceremony and by the majesty of the temple, they should return to the king of Judah from whom they had revolted. And how much more is Constantine represented to have done! And that you may not flatter yourself with the cure of leprosy, [let me say that] Jeroboam was the first one chosen by God to be king of Israel and indeed from a very low estate, which to my mind is more than being healed of leprosy; nevertheless he did not presume to entrust his kingdom to God. And will you have Constantine give to God a kingdom which he had not received from him, and that, too, when he would offend his sons (which was not the case with Jeroboam), humiliate his friends, ignore his relatives, injure his country, plunge everybody into grief, and forget his own interests!

But if, having been such a man as he was, he had been transformed as it were into another man, there would certainly not have been lacking those who would warn him, most of all his sons, his relatives, and his friends. Who does not think that they would have gone at once to the emperor? Picture them to yourself, when the purpose of Constantine had become known, trembling, hastening to fall with groans and tears at the feet of the prince, and saying:

"Is it thus that you, a father hitherto most affectionate toward your sons, despoil your sons, disinherit them, disown them? We do not complain of the fact that you choose to divest yourself of the best and largest part of the empire so much as we wonder at

[Page 39] it. But we do complain that you give it to others to our loss and shame. Why do you defraud your children of their expected succession to the empire, you who yourself reigned in partnership with your father? What have we done to you? By what disloyalty to you, to our country, to the Roman name or the majesty of the empire, are we deemed to deserve to be deprived of the chiefest and best part of our principality; that we should be banished from our paternal home, from the sight of our native land, from the air we are used to, from our ancient ties! Shall we leave our household gods, our shrines, our tombs, exiles, to live we know not where, nor in what part of the earth?

"And we, your kindred, your friends, who have stood so often with you in line of battle, who have seen brothers, fathers, sons, pierced and writhing under hostile sword, and have not been dismayed at the death of others, but were ourselves ready to seek death for your sake, why are we now deserted one and all by you! We who hold the public offices of Rome, who govern or are destined to govern the cities of Italy, the Gauls, the Spains, and the other provinces, are all of us to be deposed? Are all of us to be ordered into private life? Or will you compensate us elsewhere for this loss? And how can you, when such a large part of the world has been given to another? Will your majesty put the man who had charge of a hundred peoples over one? How could you have conceived such a plan? How is it that you have suddenly become oblivious of your subjects, so that you have no consideration for your friends, nor your kindred, nor your sons? Would that it had been our lot, your Majesty, while your honor and your victory were unimpaired, to fall in battle rather than to see this!

"You have the power, indeed, to do with your empire what you will, and even with us, one thing however excepted, which we will resist to the death; we will not give up the worship of the immortal gods,-just for the sake of a conspicuous example to others, that you may know how much that bounty of yours will be worth to the Christian religion. For if you do not give your empire to Sylvester, we are willing to be Christians with you, and many will imitate us. But if you do give it, not only will we not

[Page 41] endure to become Christians, but you will make the name hateful, detestable, excretable to us, and you will put us in such a position that at last you will pity our life and our death, nor will you accuse us, but only yourself, of obstinacy."

Would not Constantine, unless we would have him totally devoid of humanity, if he were not moved of his own accord, have been moved by this speech? But if he had not been willing to listen to these men, would there not have been those who would oppose this act with both word and deed? Or would the Senate and the Roman people have thought that they had no obligation to do anything in a matter of such importance? Would it not have put forward some orator "distinguished in character and service," as Virgil says, who would hold forth to Constantine as follows:

"Your Majesty, if you are heedless of your subjects and yourself, nor care to give you sons an inheritance, nor your kindred riches, nor your friends honors, nor to keep you empire intact, the Senate and the Roman people at least cannot be heedless of its rights and its dignity. How come you to take such liberties with the Roman Empire, which has been built up, not from your blood, but from ours! Will you cut one body into two parts, and out of one kingdom make two kingdoms, two heads, two wills, and, as it were, reach out to two brothers swords with which to fight over their inheritance! We give to states which have deserved well of this city the rights of citizenship, so that they may be Roman citizens; you take away from us the half of the empire,, so that they will not know this city as their mother. In beehives, if two kings are born, we kill the weaker one; but in the hive of the Roman Empire, where there is one prince, and that the best, you think that another must be introduced, and that the weakest one, not a bee, but a drone.[8]

"We see a sore lack of prudence on your part, your Majesty. For what will happen, if either during your life or after your death, war should be waged by barbarian tribes against the part of the empire which you are alienating, or against the other,

[Page 43] which you leave for yourself? With what military force, with what resources can we go to meet them? Even now with the troops of the whole empire we have scarcely enough power; shall we have enough then? Or will this part be forever at peace with that? In my opinion it cannot be, for Rome will want to rule and the other part will not want to be subject. Nay, even in your lifetime, shortly, when the old officials are removed and new ones put in their places, when you withdraw to your kingdom and fare far forth and another is ruling here, will not all interests be different, that is, diverse and contrary? Usually when a kingdom is divided between two brothers, at once the hearts of the people also are divided, and war arises from within sooner than from foreign enemies. That that will happen in this empire, who does not see it? Or do you not know that it was chiefly on this ground that the patricians once said that they would rather die before the eyes of the Roman people than allow the motion to be carried that part of the Senate and part of the plebeians should be sent to live at Veii and that the Roman people should have two cities in common; for if in one city there were so many dissensions, how would it be in two cities? So in our time, if there are so many disorders in one empire, your own knowledge and your labors are a witness, how will it be in two empires!

"Come now, do you think that when you are engaged in wars, there will be men here willing or able to bear you aid? Those who will be in command of our soldiers and cities will always shrink from arms and warfare, as will he who appoints them. Indeed, will not either the Roman legions or the provinces themselves try to despoil this man, so inexperienced in ruling and so inviting to violence, hoping that he will neither fight back nor seek revenge? By Hercules! I believe they will not remain in allegiance a single month, but immediately, at the first news of your departure they will rebel. What will you do? What plan will you follow when you are pressed with a twofold and even a manifold war? The nations which we have conquered we can scarcely hold; how can we withstand them if in addition we have war with free peoples?

[Page 45] "As for your interests, your Majesty, that is for you to see to. But this ought to concern us no less than you. You are mortal; the Empire of the Roman people ought to be immortal, and so far as in us lies, it will be, and not the Empire alone but respect for it as well. Shall we, forsooth, accept the government of those whose religion we despise; shall we, rulers of the world, serve this altogether contemptible being! When the city was captured by the Gauls the aged Romans did not suffer their beards to be stroked by the victors. Will all these men senatorial, praetorian, tribunician, consular and triumphal rank now suffer those to rule them, upon whom as upon guiltyslaves they themselves have heaped every kind of contumely and punishment! Will those men create magistrates, govern provinces, wage war, pass sentences of death upon us? will the Roman nobility take wages under them, hope for honors and receive rewards at their hands? What greater, what deeper wound can we receive? Do not think, your Majesty, that the Roman blood has so degenerated as to endure this with equanimity and not deem it a thing to be avoided by fair means or foul. By my faith, not even our women would suffer it, but they would rather burn themselves with their dear children and their household gods, for Carthaginian women should not be braver than Roman.

"To be sure, your Majesty, if we had chosen you king, you would have a great measure of control over the Roman Empire indeed, yet not such that you could in the least diminish its greatness, for then we who should have made you king, by that same token would order you to abdicate your kingdom. How much less then could you divide the kingdom, alienate so many provinces, and deliver even the capital of the kingdom over to a man who is a stranger and altogether base. We put a watch-dog over the sheepfold, but if he tries rather to act like a wolf, we either drive him out or kill him. Now will you, who have long been the watch-dog of the Roman fold and defended it, at the last in the unprecedented manner turn into a wolf?

"But you must know, since you compel us to speak harshly in defense or our rights, that you have no right over the Empire of

[Page 47] the Roman people, for Caesar seized the supreme power by force; Augustus was the heir of his wrongdoing and made himself master by the ruin of the opposing factions; Tiberius, Gaius, Claudius, Nero, Galba, Otho, Vitellius, Vespasian, and the rest, in the same way or nearly so, made spoil of our liberty; and you also became ruler by expelling or killing others. I say nothing of your being born out of wedlock.

"Wherefore, to speak our mind, your Majesty; if you do not care to keep the government of Rome, you have sons, and by the law of nature, with our permission, also, and on our motion, you may substitute one of them in your place. If not, it is our purpose to defend the public honor and our personal dignity. For this is no less an act of violence against the Quirites than was once the rape of Lucretia, nor will there fail us a Brutus to offer himself to this people as a leader against Tarquinius for the recovery of liberty. We will draw our swords first upon those whom you are putting over us, and then upon you, as we have done against many emperors, and for lighter reasons."

T his would surely have prevailed on Constantine, unless we deem him made of stone or wood. And if the people would not have said this, it could be believed that they spoke among themselves and vented their rage in about these words. Let me go on a step and say that Constantine wished to benefit Sylvester, the one whom he would subject to the hatred and the swords of so many men that he, Sylvester, would scarcely have survived, I think, a single day. For it seemed that when he and a few others had been removed all trace of such a cruel outrage and insult would have been obliterated from the breasts of the Romans.

Let us suppose, however, if possible, that neither prayers, nor threats, nor any argument availed aught, and that still Constantine persisted and was not willing to yield through persuasion the position he had taken. Who would not acknowledge himself moved by the speech of Sylvester, that is, if the event had ever actually occurred? It would doubtless have been something like this:

[Page 49] "Most worthy prince and son, Caesar, though I cannot but like and embrace your piety, so abject and effusive, nevertheless you have fallen somewhat into error in offering gifts to God and immolating victims, and I am not at all surprised at it, for you are still a novice in the Christian service. As once it was not right for the priest to sacrifice every sort of beast and animal and fowl, so now he is not to accept every sort of gift. I am a priest and pontiff, and I ought to look carefully at what I permit to be offered on the altar, lest perchance there be offered, I do not say an unclean animal, but a viper or a serpent. And this is what you would do. But if it were your right to give a part of the Empire including Rome, queen of the world, to another than your sons, a thing I do not at all approve; if this people, if Italy, if the other nations, should suffer themselves to be willing to submit to the government of those whom they hate and whose religion, snared by the enticements of this world, they have hitherto spit upon,-an impossible supposition; if you nevertheless think I am to be given anything, my most loving son, I could not by any argument be brought to give you my assent, unless I were to be false to myself, to forget my station, and well-nigh deny my Lord Jesus. For your gifts, or if you wish, your payments, would tarnish and utterly ruin my honor and purity and holiness and that of all my successors, and would close the way to those who are about to come to the knowledge of the truth.

"Elisha was not willing, was he, to accept a reward when Naaman the Syrian was cured of the leprosy? Should I accept one when you are cured? He rejected presents; should I allow kingdoms to be given to me? He was unwilling to obscure the prophetic office; could I obscure the office of Christ, which I bear in me? But why did he think that the prophetic office would be obscured by his receiving gifts? Doubtless because he might seem to sell sacred things, to put the gift of God out at usury, to want the patronage of men, to lower and lessen the worth of his benefaction. He preferred, therefore, to make princes and kings his beneficiaries rather than to be himself their beneficiary, or even to allow mutual benefactions. For, as says the Lord, 'It is more

[Page 51] blessed to give than to receive."[9] I am in the same case, only more so, whom the Lord taught, saying, 'Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give."[10] Shall I commit such a disgrace, your Majesty, as not to follow the precepts of God; as to tarnish my glory? 'It were better,' says Paul, 'for me to die than that any man should make my glorying void."[11] Our glory is to honor our ministry in the sight of God, as Paul also said; 'I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office."[12]

"Your Majesty, should even I be both an example and a cause for the apostasy of others, I, a Christian, a priest of God, pontiff of Rome, vicar of Christ! For how, indeed, will the blamelessness of priests remain untouched amid riches, magistracies, and the management of secular business? Do we renounce earthly possessions in order to attain them more richly, and have we given up our own property in order to possess another's and the public's? Shall we have cities, tributes, tolls? How then can you call us 'clergy' if we do this? Our portion, or our lot, which in Greek is called kleros, is not earthly, but celestial. The Levites, also clergy, were not allotted a portion with their brethren, and do you command us to take even our brothers' portion!

"What are riches and dominions to me who am commanded by the voice of the Lord not to be anxious for the morrow, and to whom he said; 'Lay not up for yourselves treasures upon earth, possess not gold nor silver nor money in your purses,"[13] and 'It is harder for a rich man to enter into the kingdom of heaven, than for a camel to go through the eye of a needle.'[14] Therefore he chose poor men as his ministers, and those who left all to follow him, and was himself an example of poverty. Even so is the handling of riches and of money, not merely their possession and ownership, the enemy of uprightness. Judas alone, he that had the

Domini

[Page 53] purses and carried the alms, was a liar, and for the love of money, to which he had become accustomed, chided and betrayed his Master, his Lord, his God. So I fear your Majesty, lest you change me from a Peter into a Judas.

"Hear also what Paul says: 'We brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment, let us be therewith content. But they that will be rich fall into temptation and a snare of the devil, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil, which while some coveted after, they erred from the faith, and pierced themselves through with many sorrows. But thou, 0 man of God, flee these things."[15] And you command me, your Majesty, to accept what I ought to shun as poison!

"And consider besides, for prudence' sake, your Majesty, what chance would there be in all this for divine service? To certain who complained that their destitute were neglected in the daily distribution, the apostles answered that it was not reason that they should leave the word of God, and serve tables.[16] Yet to feed widows, how different is that from exacting tolls, running the treasury, hiring soldiers, and engaging in a thousand other cares of this sort! 'No man that warreth for God entangleth himself with the affairs of this life,"[17] says Paul. Did Aaron and others of the tribe of Levi take care of anything except the tabernacle of the Lord? And his sons, because they had put strange fire in their censers, were consumed by fire from heaven. And you order us to put the fire of worldly riches, forbidden and profane, in our sacred censers, that is, our priestly duties! Did Eleazar, did Phinehas, did the other priests and ministers, either of the tabernacle or of the temple, administer anything except what pertained to the divine service? I say did they administer, nay, could they have administered anything, if they wished to fulfil their own duty? And if they did not wish to, they would hear the curse of the Lord, saying, 'Cursed be they that do the work of the Lord

[Page 55] deceitfully.'[18] And this curse, though it impends over all, yet most of all it impends over the pontiffs.

"Oh what a responsibility is the pontifical office! What a responsibility it is to be head of the church! What a responsibility to be appointed over such a great flock as a shepherd at whose hand is required the blood of every single lamb and sheep lost; to whom it is said, 'If thou lovest me more than these, as thou sayest, feed my lambs.' Again, 'If thou lovest me, as thou sayest, feed my sheep.' And a third time, 'If thou lovest me, as thou sayest, feed my sheep.'[19] And you order me, your Majesty, to shepherd also goats and swine, which cannot be herded by the same shepherd!

"What! you want to make me king, or rather Caesar, that is ruler of kings! When the Lord Jesus Christ, God and man, king and priest, affirmed himself king, hear of what kingdom he spoke: 'My kingdom,' he said, 'is not of this world; if my kingdom were of this world, then would my servants fight.'[20] And what was his first utterance and the oft-repeated burden of his preaching, but this: 'Repent, for the kingdom of heaven is at hand.'[21] The kingdom of God is at hand for him for whom the kingdom of heaven is prepared.' When he said this, did he not make clear that he had nothing to do with secular sovereignty? And not only did he not seek a kingdom of this sort, but when it was offered him, he would not accept it. For once when he learned that the people planned to take him and make him king, he fled to the solitude of the mountains. He not only gave this to us who occupy his place as an example to be imitated, but he taught us by precept: 'The princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you; but whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant; even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.'[22]

[Page 57] "Know this, your Majesty; God formerly established judges over Israel, not kings; and he hated the people for demanding a king for themselves. And he gave them a king on account of the hardness of their hearts, but only because he permitted their rejection, which he revoked in the new law. And should I accept a kingdom, who am scarcely permitted to be a judge? 'Or do ye not know,' says Paul, 'that the saints shall judge the world? and if the world shall be judged by you, you are not the ones to judge the smallest matters. Know ye not that we shall judge angels? How much more things that pertain to this life! If then ye have judgements of things pertaining to this life, set them to judge who are least in the church.'[23] But judges merely gave judgement concerning matters in controversy, they did not levy tribute also. Should I do it, with the knowledge that when Peter was asked by the Lord, 'Of whom do the kings of the earth take custom or tribute? of their own children or of strangers? and answered 'Of strangers,' the Lord said, 'Then are the children free.'[24] But if all men are my children, your Majesty, as they certainly are, then will all be free; nobody will pay anything. Therefore your Donation will be no good to me, and I shall get nothing out of it but labor which I am least able to do, as also I am least justified in doing it.

"Nay more, I should have to use my authority to shed blood in punishing offenders, in waging wars, in sacking cities, in devastating countries with fire and sword. Otherwise I could not possibly keep what you have given me. And if I do this am I a priest, a pontiff, a vicar of Christ? Rather I should hear him thunder out against me, saying, 'My house shall be called of all nations the house of prayer, but ye have made it a den of thieves.'[25]'I am not come into the world, said the Lord, 'to judge the world, but to save it.'[26] And shall I who have succeeded him be the cause of

[Page 59] men's death, I to whom in the person of Peter it was said, 'Put up again thy sword into his place, for all they that take the sword shall perish with the sword'?[27] It is not permitted us even to defend ourselves with the sword, for Peter wished only to defend his Lord, when he cut off the servant's ear. And do you command us to use the sword for the sake of either getting or keeping riches?

"Our authority is the authority of the keys, as the Lord said, 'I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven'[28] 'And the gates of hell shall not prevail against it.'[29] Nothing can be added to this authority, not to this dignity, not to this kingdom. He who is not contented therewith, seeks something more from the devil, who dared even to say to the Lord, 'I will give thee all the kingdoms of the world, if thou wil fall to the earth and worship me.'[30] Wherefore, your Majesty, by your leave let me say it, do not play the part of the devil to me by ordering Christ, that is, me, to accept the kingdoms of the world at your hand. For I prefer rather to scorn than to possess them.

"And to speak of the unbelievers, future believers though, I hope, do not transform me for them from an angel of light into an angel of darkness. I want to win their hearts to piety, not impose a yoke upon their necks; to subject them to me with the sword of the word of God, not with a sword of iron, that they should not be made worse than they are, nor kick, nor gore me, nor, angered by my mistake, blaspheme the name of God. I want to make them my most beloved sons, not my slaves; to adopt them, not cast them out; to have them born again, not to seize them out of hand; to offer their souls a sacrigice to God, not their bodies a sacrifice to the devil. 'Come unto me,' says the Lord, 'for I am meek and lowly in heart. Take my yoke upon you, and ye shall find rest for your souls. For my yoke is easy and my burden is light.'[31]

"Finally, to come to an end at last, in this matter accept that

[Page 61] sentence of his, which he spoke as though to me and to you; 'Render unto Caesar the things which are Caesar's; and unto God, the things that are God's.'[32] Accordingly, therefore, your Majesty, you must not surrender the things that are yours, and I must not accept the things that are Caesar's; nor will I ever accept them, though you offer them a thousand times."

To this speech of Sylvester's, worthy of an apostolic hero, what could there be further for Constantine to bring out in opposition? Since the case stands thus, do not they who say that the Donation took place do violence to Constantine when they would have him rob his own family and tear the Roman Empire asunder? Do they not do violence to the Senate and the Roman people, to Italy, and to the whole West, which according to them allowed the government to be changed contrary to law and justice? Do they not do violence to Sylvester, who according to them accepted a gift not befitting a holy man? violence to the supreme pontificate, when they think that it would take charge of earthly kingdoms and rule over the Roman Empire? Verily, all this tends to show plainly that Constantine, in the face of so many obstacles, would never have thought of giving practically the whole Roman state to Sylvester, as they say he did.

Proceed to the next point; to make us believe in this "donation" which your document recites, something ought still to be extant concerning Sylvester's acceptance of it. There is nothing concerning it extant. But it is believable, you say, that he recognized this "donation." I believe so, too; that [if it was given] he not only recognized it, but sought it, asked for it, extorted it with his prayers; that is believable. But why do you reverse the natural conjecture and then say it is believable? For the fact that there is mention of the donation in the document of the deed is no reason for inferring that it was accepted; but on the contrary, the fact that there is no mention [anywhere] of an acceptance is reason for saying that there was no donation. So you have stronger proof

[Page 63] that Sylvester refused the gift than that Constantine wished to give it, and a benefaction is not conferred upon a man against his will. Indeed, we must suspect not so much that Sylvester refused the grants as that he tacitly disclosed that neither could Constantine legally make them nor could he himself legally accept.

0 avarice, ever blind and ill-advised! Let us suppose that you may be able to adduce even genuine documents for the assent of Sylvester, not tampered with, authentic: even so, were the grants actually made which are found in such documents? Where is any taking possession, any delivery? For if Constantine gave a charter only, he did not want to befriend Sylvester, but to mock him. It is likely, you say, that any one who makes a grant, gives possession of it, also. See what you are saying; for it is certain that possession was not given, and the question is whether the title was given! It is likely that one who did not give possession did not want to give the title either. Or is it not certain that possession was never given? To deny it is the sheerest impudence. Did Constantine ever lead Sylvester in state to the Capitol amid the shouts of the assembled Quirites, heathen as they were? Did he place him on a golden throne in the presence of the whole Senate? Did he command the magistrates, each in the order of his rank, to salute their king and prostrate themselves before him? This, rather than the giving of some palace such as the Lateran, is customary in the creation of new rulers. Did he afterwards escort him through all Italy? Did he go with him to the Gauls? Did he go to the Spains? Did he go to the Germans, and the rest of the West? Or if they both thought it too onerous to traverse so many lands, to whom did they delegate such an important function, to represent Caesar in transferring possession and Sylvester in receiving it? Distinguished men, and men of eminent authority, they must have been: and nevertheless we do not know who they were. And how much weight there is here in these two words, give and receive! To pass by ancient instances, I do not remember to have seen any other procedure when any one was made lord of a city, a country, or a province; for we do not count possession as given

[Page 65] until the old magistrates are removed and the new ones substituted. If then Sylvester had not demanded that this be done, nevertheless the dignity of Constantine required that he show that he gave possession not in words but in fact, that he ordered his officers to retire and others to be substituted by Sylvester. Possession is not transferred when it remains in the hands of those who had it before, and the new master dares not remove them.

But grant that this also does not stand in the way, that, notwithstanding, we assume Sylvester to have been in possession, and let us say that the whole transaction took place though not in the customary and natural way. After Constantine went away, what governors did Sylvester place over his provinces and cities, what wars did he wage, what nations that took up arms did he subdue, through whom did he carry on this government? We know none of these circumstances, you answer. So! I think all this was done in the nighttime, and no one saw it at all!

Come now! Was Sylvester ever in possession? Who dispossessed him? For he did not have possession permanently, nor did any of his successors, at least till Gregory the Great, and even he did not have possession. One who is not in possession and cannot prove that he has been disseized certainly never did have possession, and if he says he did, he is crazy. You see, I even prove that you are crazy! Otherwise, tell who dislodged the Pope? Did Constantine himself, or his sons, or Julian, or some other Caesar? Give the name of the expeller, give the date, from what place was the Pope expelled first, where next, and so in order. Was it by sedition and murder, or without these? Did the nations conspire together against him, or which first? What! Did not one of them give him aid, not one of those who had been put over cities or provinces by Sylvester or another Pope? Did he lose everything in a single day, or gradually and by districts? Did he and his magistrates offer resistance, or did they abdicate at the first disturbance? What! Did not the victors use the sword on those dregs of humanity, whom they thought unworthy of the Empire, to revenge their outrage, to make sure of the newly won mastery, to

[Page 67] show contempt for our religion, not even to make an example for posterity? Did not one of those who were conquered take to flight at all? Did no one hide? Was no one afraid? 0 marvellous event! The Roman Empire, acquired by so many labors, so much bloodshed, was so calmly, so quietly both won and lost by Christian priests that no bloodshed, no war, no uproar took place; and not less marvellous, it is not known at all by whom this was done, nor when, nor how, nor how long it lasted! You would think that Sylvester reigned in sylvan shades, among the trees, not at Rome nor among men, and that he was driven out by winter rains and cold, not by men!

Who that is at all widely read, does not know what Roman kings, what consuls, what dictators, what tribunes of the people, what censors, what aediles were chosen? Of such a large number of men in times so long past, none escapes us. We know also what Athenian commanders there were, and Theban, and Lacedemonian; we know all their battles on land and sea. Nor are the kings of the Persians unknown to us; of the Medes; of the Chaldeans; of the Hebrews; and of very many others; nor how each of these received his kingdom, or held it, or lost it, or recovered it. But how the Roman Empire, or rather the Sylvestrian, began, how it ended, when, through whom, is not known even in the city of Rome itself. I ask whether you can adduce any witnesses of these events, any writers. None, you answer. And are you not ashamed to say that it is likely that Sylvester possessed-even cattle, to say nothing of men!

But since you cannot [prove anything], I for my part will show that Constantine, to the very last day of his life, and thereafter all the Caesars in turn, did have possession [of the Roman Empire], so that you will have nothing left even to mutter. But it is a very difficult, and, I suppose, a very laborious task, forsooth, to do this! Let all the Latin and the Greek histories be unrolled, let the other authors who mention those times be brought in, and you will not find a single discrepancy among them on this point. Of a thousand witnesses, one may suffice; Eutropius, who saw Constantine, who saw the three sons of Constantine who were left

[Page 69] masters of the world by their father, and who wrote thus in connection with Julian, the son of Constantine's brother: "This Julian, who was subdeacon in the Roman church and when he became Emperor returned to the worship of the gods, seized the government, and after elaborate preparations made war against the Parthians; in which expedition I also took part."[33] He would not have kept silent about the donation of the Western Empire [had it been made], nor would he have spoken as he did a little later about Jovian, who succeeded Julian: "He made with Sapor a peace which was necessary, indeed, but dishonorable, the boundaries being changed and a part of the Roman Empire being given up, a thing which had never before happened since the Roman state was founded; no, not even though our legions, at the Caudine [Forks] by Pontius Telesinus, and in Spain at Numantia, and in Numidia, were sent under the yoke, were any of the frontiers given up."[34]

Here I would like to interrogate I you, most recent, though deceased, Popes, and you, Eugenius, who live, thanks only to Felix.[35] Why do you parade the Donation of Constantine with a great noise; and all the time, as though avengers of a stolen Empire, threaten certain kings and princes; and extort some servile confession or other from the Emperor when he is crowned, and from some other princes, such as the king of Naples and Sicily? None of the early Roman pontiffs ever did this, Damasus in the case of Theodosius, nor Syricius in the case of Arcadius, nor Anastasius in the case of Honorius, nor John in the case of Justinian, nor the other most holy Popes respectively in the case of the other most excellent Emperors: rather they always regarded Rome and Italy and the provinces I have named as belonging to the Emperors. And so, to say nothing of other monuments and temples in the city of Rome, there are extant gold coins of Constantine's after he became a Christian, with inscriptions,

[Page 71] not in Greek, but in Latin letters, and of almost all the Emperors in succession. There are many of them in my possession with this inscription for the most part, under the image of the cross, "Concordia orbis [The Peace of the World]." What an infinite number of coins of the supreme pontiffs would be found if you ever had ruled Rome! But none such are found, neither gold nor silver, nor are any mentioned as having been seen by any one. And yet whoever held the government at Rome at that time had to have his own coinage: doubtless the Pope's would have borne the image of the Savior or of Peter.

Alas for man's ignorance! You do not see that if the Donation of Constantine is authentic nothing is left to the Emperor, the Latin Emperor, I mean. Ah, what an Emperor, what a Roman king, he would be, when if any one had his kingdom and had no other, he would have nothing at all! But if it is thus manifest that Sylvester did not have possession, that is, that Constantine did not give over possession, then there will be no doubt that he [Constantine], as I have said, did not give even the right to possess. That is, unless you say that the right was given, but that for some reason possession was not transferred. In that case he manifestly gave what he knew would never in the least exist; he gave what he could not transfer; he gave what could not come into the possession of the recipient until after it was nonexistent; be gave a gift which would not be valid for five hundred years, or never would be valid. But to say or to think this is insanity.

But it is high time, if I am not to be too prolix, to give the adversaries' cause, already struck down and mangled, the mortal blow and to cut its throat with a single stroke. Almost every history worthy of the name speaks of Constantine as a Christian from boyhood, with his father Constantius, long before the pontificate of Sylvester; as, for instance, Eusebius, author of the Church History, which Rufinus, himself a great scholar, translated into Latin, adding two books on his own times.[36] Both of these

[Page 73] men were nearly contemporary with Constantine. Add to this also the testimony of the Roman pontiff who not only took part, but the leading part in these events, who was not merely a witness but the prime mover, who narrates, not another's doings, but his own. I refer to Pope Melchiades, Sylvester's immediate predecessor. He says: "The church reached the point where not only the nations, but even the Roman rulers who held sway over the whole world, came together into the faith of Christ and the sacraments of the faith. One of their number, a most devout man, Constantine, the first openly to come to belief in the Truth, gave permission to those living under his government, throughout the whole world, not only to become Christians, but even to build churches, and he decreed that landed estates be distributed among these. Finally also the said ruler bestowed immense offerings, and began the building of the temple which was the first seat of the blessed Peter, going so far as to leave his imperial residence and give it over for the use of the blessed Peter and his successors."[37] You see, incidentally, that Melchiades does not say that anything was given by Constantine except the Lateran palace, and landed estates, which Gregory mentions very frequently in his register. Where are those who do not permit us to call into question whether the Donation of Constantine is valid, when the "donation" both antedated Svlvester and conferred private possessions alone?

[Page 75] But though it is all obvious and clear, yet the deed of gift itself, which those fools always put forward, must be discussed.

And first, not only must I convict of dishonesty him who tried to play Gratian and added sections to the work of Gratian, but also must convict of ignorance those who think a copy of the deed of gift is contained in Gratian; for the well-informed have never thought so, nor is it found in any of the oldest copies of the Decretum. And if Gratian had mentioned it anywhere, he would have done so, not where they put it, breaking the thread of the narrative, but where he treats of the agreement of Louis [the Pious]. Besides, there are two thousand passages in the Decretum which forbid the acceptance of this passage; for example, that where the words of Melchiades, which I have cited above, are given. Some say that he who added this chapter [the Donation of Constantine] was called Palea,[38] either because that was his real name or because what he added of his own, compared with Gratian, is as straw [palea] beside grain. However that may be, it is monstrous to believe that the compiler of the Decretum either did not know what was interpolated by this man, or esteemed it highly and held it for genuine. Good! It is enough! We have won! First, because Gratian does not say what they lyingly quote; and more especially because on the contrary, as can be seen in innumerable passages, he denies and disproves it; and last, because they bring forward only a single unknown individual, of not the least authority, so very stupid as to affix to Gratian what cannot be harmonized with his other statements. This then is the author you bring forward? On his sole testimony you rely? His charter, in a matter of such importance, you recite as confirmation against hundreds of kinds of proof? But I should have expected you to show gold seals, marble inscriptions, a thousand authors.

But, you say, Palea himself adduces his author, shows the

[Page 77] source of his narrative, and cites Pope Gelasius and many bishops as witnesses; it is, he says, "from the Acts of Sylvester (which the blessed Pope Gelasius in the Council of the Seventy Bishops recounts as read by the catholic, and in accordance with ancient usage many churches he says follow this example) which reads: 'Constantine . . . , etc.' "[39] Considerably earlier, where books to be read and books not to be read are treated, he had said also; "The Acts of the blessed Sylvester, chief priest, though we know not the name of him who wrote it, we know to be read by many of the orthodox of the city of Rome, and in accordance with ancient usage the churches follow this example."[40] Wonderful authority this, wonderful evidence, irrefutable proof! I grant you this, that Gelasius in speaking of the Council of the Seventy Bishops said that. But did he say this, that the deed of gift is to be read in the Acts of the most blessed Sylvester? He says, indeed, only that the Acts of Sylvester are read, and that in Rome, and that many other churches follow her authority. I do not deny this, I concede it, I admit it, I also stand up with Gelasius as a witness to it. But what advantage is this to you, except that you may be shown to have deliberately lied in adducing your witnesses? The name of the man who interpolated this ["Donation" of yours] is not known, and he is the only one who says this [that the Donation is in the Acts of Sylvester]; the name of the man who wrote the history of Sylvester is not known, and he is the only one cited as witness, and that erroneously. And good men and prudent as you are, you think this is enough and more than enough evidence for such an important transaction! Well! how your judgment differs from mine! Even if this grant were contained in the Acts of Sylvester, I should not think it was to be considered genuine, for that history is not history, but fanciful and most shameful fiction, as I shall later show; nor does any one else of any authority whatever make mention of this grant. And

[Page 79] even James of Voragine, though as an archbishop disposed to favor the clergy, yet in his Acts of the Saints[41] preserved silence on the Donation of Constantine as fictitious and not fit to figure in the Acts of Sylvester; a conclusive judgment, in a way, against those, if there were any, who would have committed it to writing.

But I want to take the forger himself, truly a "straw" man without wheat, by the neck, and drag him into court. What do you say, you forger? Whence comes it that we do not read this grant in the Acts of Sylvester? This book, forsooth, is rare, difficult to get, not owned by the many but rather kept as the Fasti once were by the pontifices, or the Sibylline books by the Decemvirs! It was written in Greek, or Syriac, or Chaldee! Gelasius testifies that it was read by many of the orthodox; Voragine mentions it; we also have seen thousands of copies of it, and written long ago; and in almost every cathedral it is read when Sylvester's Day comes around.[42] Yet nevertheless no one says that he has read there what you put in it; no one has heard of it; no one has dreamt of it. Or is there perhaps some other history of Sylvester? And what can that be? I know no other, nor do I understand that any other is referred to by you, for you speak of the one which Gelasius says is read in many churches. In this, however, we do not find your grant. But if it is not found in the Life of Sylvester, why do you declare that it is? How did you dare to jest in a matter of such importance, and to make sport of the cupidity of silly men?

But I am foolish to inveigh against the audacity of this [forger], instead of inveighing against the insanity of those who give him credence. If any one should say that this had been recorded for remembrance among the Greeks, the Hebrews, the barbarians, would you not bid him name his author, produce his book, and the passage, to be explained by a reliable translator, before you would believe it? But now your own language, and a

[Page 81] very well-known book are involved, and either you do not question such an incredible occurrence, or when you do not find it written down you have such utter credulity as to believe that it is written down and authentic! And, satisfied with this title, you move heaven and earth, and, as though no doubt existed, you pursue with the terrors of war and with other threats those who do not believe you! Blessed Jesus, what power, what divinity there is in Truth, which unaided defends itself without any great struggle from all falsehoods and deceits; so that not undeservedly, when contention had arisen at the court of king Darius as to what was most powerful, and one said one thing and another another, the palm was awarded to Truth.[43]

Since I have to do with priests and not with laymen, I suppose I must seek ecclesiastical precedents. Judas Maccabaeus, when he had sent ambassadors to Rome and obtained a friendly alliance from the Senate, took pains to have the terms of the alliance engraved on brass and carried to Jerusalem. I pass by the stone tables of the Decalogue, which God gave to Moses. And this, Donation of Constantine, so magnificent and astounding, cannot be proved by any copies, in gold, in silver, in brass, in marble, or even in books, but only, if we believe it, on paper, or parchment. According to Josephus, Jubal, the inventor of music, when the elders expressed the opinion that the world was to be destroyed, once by water, and again by fire, inscribed his teaching on two columns, one of brick against the fire, and one of stone against the flood, which columns still remained at the time of Josephus, as he himself writes, so that his benefaction to men might always continue. And among the Romans, while still rustic and country bred, when writing was inadequate and rare, the laws of the Twelve Tables nevertheless were engraved on brass, and though the city was stormed and burned by the Gauls they were afterwards found unharmed. Thus careful foresight overcomes the two mightiest forces known to man, namely, long lapse

[Page 83] of time and the violence of fortune. Yet Constantine signed a donation of the world on paper alone and with ink, though the very inventor of the fabulous story makes him say that he thought there would not be lacking those who with unholy greed would set aside this Donation! Do you have this fear, Constantine, and do you take no precaution lest those who would snatch Rome from Sylvester should also steal the charter?

Why does Sylvester do nothing for himself? Does he leave everything thus to Constantine? Is he so careless and lazy in such an important matter? Does he not look ahead at all for himself, for his church, for posterity? See to whom you commit the administration of the Roman Empire; in the midst of such an important transaction, fraught with so much either of gain or of peril, he goes sound asleep! For let the charter ever be lost, he will not be able, at least as time goes on, to prove the granting of the "privilege."[44]

"The page of the privilege" this crazy man calls it [i.e., the Donation of Constantine]. And do you (let me controvert him as though he were present) call the gift of the earth a "privilege"; do you want it written thus in the document; and do you want Constantine to use that kind of language? If the title is ridiculous, what shall we think the rest of it is?

"The Emperor Constantine the fourth day after his baptism conferred this privilege on the pontiff of the Roman church, that in the whole Roman world priests should regard him as their head, as judges do the king." This sentence is part of the History [Life] of Sylvester,[45] and it leaves no doubt where [nor why] the document gets its title "privilege." But, in the manner of those who fabricate lies, he begins with the truth for the purpose of winning confidence in his later statements, which are false, as Sinon says in Virgil:

My fate ordains, my words shall be sincere: I neither can nor dare my birth disclaim; Greece is my country, Sinon is my name."[46]

This first; then he put in his lies. So our Sinon does here; for when he had begun with the truth, he adds:

"In this privilege, among other things, is this: 'We-together with all our satraps and the whole Senate and the nobles also, and all the people subject to the government of the Roman church[47]-considered it advisable that, as the blessed Peter is seen to have been constituted vicar of God on the earth, so the pontiffs who are the representatives of that same chief of the apostles, should obtain from us and our Empire the power of a supremacy greater than the clemency of our earthly imperial serenity is seen to have conceded to it.' "

0 thou scoundrel, thou villain! The same history [the Life of Sylvester] which you allege as your evidence, says that for a long time none of senatorial rank was willing to accept the Christian religion, and that Constantine solicited the poor with bribes to be baptized. And you say that within the first days, immediately, the Senate, the nobles, the satraps, as though already Christians, with the Caesar passed decrees for the honoring of the Roman church! What! How do you want to have satraps come in here? Numskull, blockhead! Do the Caesars speak thus; are Roman decrees usually drafted thus? Whoever heard of satraps being mentioned in the councils of the Romans?[48] I do not remember ever to have read of any Roman satrap being mentioned, or even of a satrap in any of the Roman provinces. But this fellow