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.
(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]