I neither can nor dare my birth disclaim;
Greece is my country, Sinon is my name.”[459]
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[460]—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.’”
O 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?[461] 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 [See Latin page] speaks of the Emperor’s satraps, and puts them in before the Senate, though all honors, even those bestowed upon the ruling prince, are decreed by the Senate alone, or with the addition “and the Roman people.” Thus we see carved on ancient stones or bronze tablets or coins two letters, “S. C.,” that is “By decree of the Senate,” or four, “S. P. Q. R.,” that is, “The Senate and the Roman People.” And according to Tertullian, when Pontius Pilate had written to Tiberius Caesar and not to the Senate concerning the wonderful deeds of Christ, inasmuch as magistrates were supposed to write concerning important matters to the Senate, the Senate gave way to spite and opposed Tiberius’ proposal that Jesus be worshipped as a God, merely on account of its secret anger at the offense to senatorial dignity.[462] And, to show how weighty was the authority of the Senate, Jesus did not obtain divine worship.
What now! Why do you say “nobles” [“optimates”]? Are we to understand that these are leading men in the republic; then why should they be mentioned when the other magistrates are passed by in silence? Or are they the opposite of the “popular” party which curries favor with the people; the ones who seek and champion the welfare of every aristocrat and of the “better” elements, as Cicero shows in one of his orations? Thus we say that Caesar before the overthrow of the republic had been a member of the “popular” party, Cato of the “optimates.” The difference between them Sallust explained. But the “optimates” are not spoken of as belonging to the [Emperor’s] council, any more than the “popular” party, or other respectable men are.
But what wonder that the “optimates” belonged to the council, when, if we believe this fellow, “all the people,” and the people “subject to the Roman church” at that, acted officially with the Senate and the Caesar![463] And what people are these? The Roman [See Latin page] people? But why not say the Roman people, rather than the “people subject”? What new insult is this to the Quirites of whom the great poet sings:
“Do thou, O Roman, take care to rule the peoples with imperial sway!”[464]
Can those who rule other peoples, themselves be called a subject people? It is preposterous! For in this, as Gregory in many letters testifies, the Roman ruler differs from the others, that he alone is ruler of a free people. But be this as it may. Are not other peoples also subject? Or do you mean others also? How could it be brought to pass in three days that all the people subject to the government of the Roman church gave assent to that decree? Though did every Tom, Dick, and Harry give his judgment? What! would Constantine, before he had subjected the people to the Roman pontiff, call them subject? How is it that those who are called subjects are said to have been in authority in the making of the decree? How is it that they are said to have decreed this very thing, that they should be subject and that he to whom they are already subject should have them as his subjects? What else do you do, you wretch, other than admit that you have the will to commit forgery, but not the ability?
“Choosing that same prince of the apostles, or his vicars, to be our constant intercessors with God. And, to the extent of our earthly imperial power, we have decreed that his holy Roman church shall be honored with veneration: and that more than our empire and earthly throne, the most sacred seat of the blessed Peter shall be gloriously exalted; we giving to it power and glory, and dignity, and vigor and honor imperial.”