“Eventually, when our commands had been published that they should conform to long established custom, many submitted from fear, and many more under the compulsion of punishment.
“But since the majority have obstinately held out and we see that they neither give the gods their worship and due, nor yet adore the God of the Christians, we have taken into consideration our unexampled clemency and followed the dictation of the invariable mercifulness, which we shew to all men.
“We have, therefore, thought it best to extend even to these people our fullest indulgence and to give[[68]] them leave once more to be Christians, and rebuild their meeting places, provided that they do nothing contrary to discipline.
“In another letter we shall make clear to the magistrates the course which they should pursue.
“In return for our indulgence the Christians will, in duty bound, pray to their God for our safety, for their own, and for that of the State, that so the State may everywhere be safe and prosperous, and that they themselves may dwell in security in their homes.”
This extraordinary edict was issued at Nicomedia on the last day of April, 311. It is as abject a confession of failure as could be expected from an Emperor. Galerius admits that the majority of Christians have stubbornly held to their faith in spite of bitter persecution, and now, as they are determined to sin against the light and follow their own caprice, more in sorrow than in anger, he will recognise their status as Christians and give them the right of assembly, provided they do not offend against public discipline. But the special interest of this edict lies in the Emperor’s request that the Christians will pray for him, in the despairing hope that Christ may succeed, where Apollo has failed, in finding a remedy for his grievous case. Galerius was ready to clutch at any passing straw.
The edict bore the names of Galerius, of Constantine, and of Licinius. Maxentius, who at this time ruled Italy, was not recognised by Galerius, so the absence of his name causes no surprise. Maximin’s name is also absent, but we find one of his præfects, Sabinus, addressing shortly afterwards a circular letter to all the Governors of Cilicia, Syria, and Egypt, in which the signal was given to stop the persecution. Like Galerius, Maximin declared that the sole object of the Emperors had been to lead all men back to a pious and regular life, and to restore to the gods those who had embraced alien rites contrary to the spirit of the institutions of Rome. Then the letter continued:
“But since the mad obstinacy of certain people has reached such a pitch that they are not to be shaken in their resolution either by the justice of the imperial command or by the fear of imminent punishment, and since, actuated by these motives, a very large number have brought themselves into positions of extreme peril, it has pleased their Majesties in their great pity and compassion to send this letter to your Excellency.
“Their instructions are that if any Christian has been apprehended, while observing the religion of his sect, you are to deliver him from all molestation and annoyance and not to inflict any penalty upon him, for a very long experience has convinced the Emperors that there is no method of turning these people from their madness.
“Your Excellency will therefore write to the magistrates, to the commander of the forces, and to the town provosts, in each city, that they may know for the future that they are not to interfere with the Christians any more.”