Helena, mother of Constantine I
Template:Short description Template:Redirect Template:Use dmy dates Template:Infobox royalty Template:Constantinian dynasty Flavia Julia HelenaTemplate:Efn (Template:IPAc-en; Template:Langx, Helénē; Template:C. – 330), also known as Helena of Constantinople and in Christianity as Saint Helena,Template:Efn was an Augusta of the Roman Empire and mother of Emperor Constantine the Great. She was born in the lower classes<ref name="Valesiani">Anonymus Valesianus 1.2, "Origo Constantini Imperatoris".</ref> traditionally in the city of Drepanon, Bithynia, in Asia Minor, which was renamed Helenopolis.
Helena ranks as an important figure in the history of Christianity. In her final years, she made a religious tour of Syria Palaestina and Jerusalem, during which ancient tradition claims that she discovered the True Cross. The Eastern Orthodox Church, Catholic Church, Oriental Orthodox Churches, Anglican Communion, and the Lutheran Church revere her as a saint.
Early life
[edit]Though Helena's birthplace is not known with certainty,<ref>Template:Cite book</ref> Helenopolis, then Drepanon, in Bithynia, following Procopius, is the one supported by most secondary sources,Template:Sfn and by far the most likely candidate for her place of origin. If so, it would make her a Greek speaker or possibly bilingual.Template:Sfn Her name is attested on coins as Flavia Helena, Flavia Julia Helena and sometimes Aelena.<ref>Template:Cite book</ref>Template:Efn Joseph Vogt suggested that the name Helena was typical for the Greek-speaking part of the Roman Empire and that therefore her place of origin should be looked for in the eastern provinces of the Roman Empire.<ref name="Drijvers1992a">Template:Harvnb</ref> No Greek inscriptions have been attested dedicated to Helena during her lifetime, which may be because her fame was not as great in the Greek East as in the Latin West where she resided as empress.<ref name="Drijvers1992b">Template:Harvnb</ref> The 6th-century historian Procopius is the earliest authority for the statement that Helena was a native of Drepanon, in the province of Bithynia in Asia Minor. The name Helena appears in all areas of the Empire, but is not epigraphically attested in inscriptions of Bithynia (Helena's proposed region of origin) and it was also common in Latin-speaking areas. Procopius lived much later than the era he was describing and his description may have been actually intended as an etymological explanation about the toponym Helenopolis.<ref name="Drijvers1992b" /> On the other hand, her son Constantine renamed the city "Helenopolis" after her death around AD 330, which supports the belief that the city was indeed her birthplace.<ref name="Harbors, 12">Harbus, 12.</ref>Template:Sfn The historian Cyril Mango has argued that Helenopolis was refounded to strengthen the communication network around Constantine's new capital in Constantinople, and was renamed simply to honor Helena, not to necessarily mark her birthplace.<ref>Mango, 143–58, cited in Harbus, 13.</ref> However, according to historian Julia Hillner, Constantine's nephew, Emperor Julian, granting city status to a nearby village in Bithynia and naming it Basilinopolis in honor of his own mother, Basilina, who was undoubtedly from Bithynia, provides solid evidence that the renaming to Helenopolis marked Helena's birthplace.Template:Efn Constantine named two other locations after Helena: Helenopolis in Palestine,<ref>Günter Stemberger, Jews and Christians in the Holy Land: Palestine in the fourth century, 2000, p. 9 (full text).</ref> apparently due to Helena's renowned pilgrimage to the Holy Land,Template:Sfn and the province of Helenopontus in the Pontus, which was in the same region as Drepanon, but further to the east.<ref name="Harbors, 12"/>Template:Sfn Two other locations have been named after Helena: a vicus Helena in northern France, and an oppidum Helena in the Pyrenees, which took its name due to Emperor Constans, a grandson of Helena, being murdered there, and corresponded with a prophecy which predicted that Constans would die in the arms of his grandmother.<ref name="Drijvers1992a" /> Other suggestions about her birthplace, without strong documentation, are Naissus (central Balkans), Caphar or Edessa (Mesopotamia), and Trier.<ref name="Drijvers1992b" />
The bishop and historian Eusebius of Caesarea states that Helena was about 80 on her return from Palestine.<ref>Eusebius, Vita Constantini 3.46.</ref> Since that journey has been dated to 326–28, she was probably born around 246 to 249.<ref name="Harbus, 13">Harbus, 13.</ref>Template:Sfn Information about her social background universally suggests that she came from the lower classes. Fourth-century sources, following Eutropius' Breviarium, record that she came from a humble background. Bishop Ambrose of Milan, writing in the late 4th century was the first to call her a stabularia, a term translated as "stable-maid" or "inn-keeper". He makes this comment a virtue, calling Helena a bona stabularia, a "good stable-maid",<ref>Ambrose, De obitu Theodosii 42; Harbus, 13.</ref> probably to contrast her with the general suggestion of sexual laxness considered typical of that group.<ref>Drijvers. 1992. p 12-18</ref> Other sources, especially those written after Constantine's proclamation as emperor, gloss over or ignore her background.<ref name="Harbus, 13"/> Some ancient historians, "pagan and therefore hostile to the family ... suggested that as a girl she had been one of the supplementary amenities of her father's establishment, regularly available to his clients at a small extra charge."<ref>Template:Cite book</ref>
Both Geoffrey of Monmouth and Henry of Huntingdon promoted a popular tradition that Helena was a British princess and the daughter of "Old King Cole" from the area of Colchester. This led to the later dedication of 135 churches in England to her, many in around the area of Yorkshire,<ref>John Munns, Cross and Culture in Anglo-Norman England: Theology, Imagery, Devotion, p245</ref> and revived as a suggestion in the 20th century in the novel by Evelyn Waugh.
Marriage to Constantius
[edit]It is unknown where she first met Constantius.<ref name="Lieu and Montserrat, 49">Lieu and Montserrat, 49.</ref> The historian Timothy Barnes has suggested that Constantius, while serving under Emperor Aurelian, could have met her while stationed in Asia Minor for the campaign against Zenobia. It is said that upon meeting they were wearing identical silver bracelets; Constantius saw her as his divinely-sent soulmate.Template:Citation needed Barnes calls attention to an epitaph at Nicomedia of one of Aurelian's protectors, which could indicate the emperor's presence in the Bithynian region soon after AD 270.<ref>Inscriptiones Latinae Selectae 2776, cited in Barnes, "New Empire," 36.</ref> The precise legal nature of the relationship between Helena and Constantius is also unknown. The sources are equivocal on the point, sometimes calling Helena Constantius' "wife", and sometimes, following the dismissive propaganda of Constantine's rival Maxentius,<ref>Paul Stephenson, Constantine, Roman Emperor, Christian Victor, 2010:126f.:130.</ref> calling her his "concubine".<ref name="Lieu and Montserrat, 49"/> Jerome, perhaps confused by the vague terminology of his own sources, manages to do both.<ref>Hieronymus, Chronica, s.a. 292, p. 226, 4 and s.a. 306, p. 228, 23/4, cited in Lieu and Montserrat, 49.</ref>
Some scholars, such as the historian Jan Drijvers, assert that Constantius and Helena were joined in a common-law marriage, a cohabitation recognized in fact but not in law.<ref>Drijvers, Helena Augusta, 17–19.</ref> Others, like Timothy Barnes, assert that Constantius and Helena were joined in an official marriage, on the grounds that the sources claiming an official marriage are more reliable.<ref>Barnes, New Empire, 36.</ref>
Helena gave birth to the future emperor Constantine I on 27 February of an uncertain year soon after 270<ref>Barnes, CE, 3, 39–42; Elliott, Christianity of Constantine, 17; Odahl, 15; Pohlsander, "Constantine I"; Southern, 169, 341.</ref> (probably around 272).<ref>Barnes, CE, 3; Barnes, New Empire, 39–42; Elliott, "Constantine's Conversion," 425–6; Elliott, "Eusebian Frauds," 163; Elliott, Christianity of Constantine, 17; Jones, 13–14; Lenski, "Reign of Constantine" (CC), 59; Odahl, 16; Pohlsander, Emperor Constantine, 14; Rodgers, 238; Wright, 495, 507.</ref> At the time, she was in Naissus (Niš, Serbia).<ref>Barnes, CE, 3.</ref> In order to obtain a wife more consonant with his rising status, Constantius divorced Helena some time before 289, when he married Theodora, Maximian's daughter under his command.<ref>Barnes, CE, 8–9.</ref> The narrative sources date the marriage to 293, when Constantius was appointed caesar (heir-apparent) of Maximian, but the Latin panegyric of 289 refers to the new couple as already married.<ref>Origo 1; Victor, Caes. 39.24f; Eutropius, Brev. 9.22.1; Epitome 39.2; Pan. Lat. 10(2).11.4, cited in Barnes, CE, 288 n.55.</ref> Helena and her son were dispatched to the court of Diocletian at Nicomedia, where Constantine grew to be a member of the inner circle. Helena never remarried and lived for a time in obscurity, though close to her only son, who had a deep regard and affection for her.
After Constantine's ascension to the throne
[edit]Constantine was proclaimed augustus (emperor) in 306 by Constantius' troops after the latter had died, and following his elevation his mother was brought back to the public life in 312, returning to the imperial court. She appears in the Eagle Cameo portraying Constantine's family, probably commemorating the birth of Constantine's son Constantine II in the summer of 316.Template:Efn
She lived in the Horti Spei Veteris in Rome which she converted into an even more luxurious palace.
According to Eusebius, Helena was converted to Christianity by Constantine.Template:Sfn
She was first given the title of nobilissima femina. He later appointed her as Augusta in 324, following the defeat of his rival Licinius.<ref name=Drijvers1997>Jan Willem Drijvers, "Helena Augusta (248/249-328/329 A.D.)"</ref> According to Eusebius, he gave her unlimited access to the imperial treasury.<ref>Eusebius, Life of Constantine 3.47</ref>
Pilgrimage and relic discoveries
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In AD 326–328 Helena undertook a trip to Palestine.<ref>Template:Cite book</ref> According to Eusebius of Caesarea, who records the details of her pilgrimage to Palestine and other eastern provinces, and Socrates Scholasticus, she was responsible for the construction or beautification of the Church of the Nativity in Bethlehem, and the Church of Eleona on the Mount of Olives; sites of Christ's birth and ascension, respectively.<ref>Template:Cite book</ref> Local founding legend attributes to Helena's orders the construction of a church in Egypt to identify the Burning Bush of Sinai. The chapel at Saint Catherine's Monastery—often referred to as the Chapel of Saint Helen—is dated to the year 330. However, a number of modern scholars believe this trip also had a political purpose, in addition to pilgrimage.<ref name=Drijvers1997/> Scholars believe that Eusebius' account led to later legends connecting her with the True Cross.<ref name=Drijvers1997/>
The True Cross and the Church of the Holy Sepulchre
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She is most famous for the discovery of the True Cross, which she was not responsible.<ref name=Drijvers1997/> Emperor Hadrian had built during the 130s a temple to Venus over the supposed site of Jesus' tomb near Calvary, and renamed the city Aelia Capitolina. Accounts differ concerning whether the temple was dedicated to Venus or Jupiter.<ref>Stephenson 2010:252.</ref> According to Eusebius, Constantine destroyed the temple of Venus and discovered the burial site of Jesus in the spot.<ref>Eusebius, Life of Constantine 3.26–28</ref> Later legends had Helena destroying the temple.<ref>Philip Schaff, "Chapter 4, Mythical Constantine" in Eusebius Pamphilius: Church History, Life of Constantine, Oration in Praise of Constantine. From Nicene and Post-Nicene Fathers</ref>
According to tradition, Helena ordered the temple torn down and, according to the legend that arose at the end of the 4th century, chose a site to begin excavating, which led to the recovery of three different crosses. The legend is recounted in Ambrose, On the Death of Theodosius (died 395) and at length in Rufinus' chapters appended to his translation into Latin of Eusebius's Ecclesiastical History, the main body of which does not mention the event.Template:Efn Then, Rufinus relates, the empress refused to be swayed by anything short of solid proof and performed a test. Possibly through Bishop Macarius of Jerusalem, she had a woman who was near death brought from the city. When the woman touched the first and second crosses, her condition did not change, but when she touched the third and final cross she suddenly recovered,Template:Efn and Helena declared the cross with which the woman had been touched to be the True Cross.
On the site of discovery, Constantine ordered the building of the Church of the Holy Sepulchre. Churches were also built on other sites detected by Helena.
The "Letter From Constantine to Macarius of Jerusalem", as presented in Eusebius' Life of Constantine, states: Template:Blockquote
Sozomen and Theodoret claim that Helena also found the nails of the crucifixion. To use their miraculous power to aid her son, Helena allegedly had one placed in Constantine's helmet, and another in the bridle of his horse. According to one tradition, Helena acquired the Holy Tunic on her trip to Jerusalem and sent it to Trier.
Cyprus
[edit]Several relics purportedly discovered by Helena are now in Cyprus, where she spent some time. Among them are items believed to be part of Jesus Christ's tunic, pieces of the holy cross, and pieces of the rope with which Jesus was tied on the Cross. The rope, considered to be the only relic of its kind, has been held at the Stavrovouni Monastery, which was also said to have been founded by Helena. According to tradition, Helena is responsible for the large population of cats in Cyprus. Local tradition holds that she imported hundreds of cats from Egypt or Palestine in the fourth century to rid a monastery of snakes. The monastery is today known as "St. Nicholas of the Cats" (Greek Template:Lang) and is located near Limassol.<ref name="stnicholas of the cats RoughGuide">Template:Cite book</ref>
Rome
[edit]Helena left Jerusalem and the eastern provinces in 327 to return to Rome, her place of residence. Later legends depict her as bringing with her large parts of the True Cross and other relics, which were then stored in her palace's private chapel, now the Basilica of Santa Croce in Gerusalemme, where they can be still seen today. This has been maintained by Cistercian monks in the monastery which has been attached to the church for centuries.
Death and burial
[edit]Helena died around 330, with her son at her side. She was buried in the Mausoleum of Helena, outside Rome on the Via Labicana. Her sarcophagus is on display in the Pio-Clementine Vatican Museum, next to the sarcophagus of her granddaughter Constantina (Saint Constance). However, in 1154 her remains were replaced in the sarcophagus with the remains of Pope Anastasius IV, and Helena's remains were moved to Santa Maria in Ara Coeli.<ref>Norwich, J. J. (1995) Byzantium: The Decline and Fall, London: Penguin, pp. 107–108</ref> Some of her remains were subsequently moved to the Relic Crypt of St. Helena at Église Saint-Leu-Saint-Gilles in Paris, where they are under the supervision of local Russian Orthodox priests.<ref>Template:Cite web</ref>
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Helena's sarcophagus in the Museo Pio-Clementino, Vatican Museums, Rome
Sainthood
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Helena is considered by the Eastern Orthodox, Oriental Orthodox, Eastern and Roman Catholic churches, as well as by the Anglican Communion and Lutheran Churches, as a saint. She is sometimes known as Helen of Constantinople to distinguish her from others with similar names.
Her feast day as a saint of the Eastern Orthodox Church is celebrated with her son on 21 May, the "Feast of the Holy Great Sovereigns Constantine and Helena, Equal to the Apostles".<ref>Template:Cite web</ref> Her feast day in the Roman Catholic Church and in Antiochian Western Rite Vicariate falls on 18 August.<ref name="drevo-info">Template:Cite web</ref> Her feast day in the Coptic Orthodox Church is on 9 Pashons. Some Anglican and Lutheran churches keep the 21 May date. Helena is honored in the Church of England on 21 May but in the Episcopal Church on 22 May.<ref>Template:Cite web</ref><ref>Template:Cite book</ref>
In the Ethiopian and Eritrean Orthodox Tewahedo Churches, the feast of Meskel, which commemorates her discovery of the cross, is celebrated on 17 Meskerem in the Ethiopian calendar (September 27, Gregorian calendar, or on 28 September in leap years). The holiday is usually celebrated with the lighting of a large bonfire, or Demera, based on the belief that she had a revelation in a dream. She was told that she should make a bonfire and that the smoke would show her where the true cross was buried. So she ordered the people of Jerusalem to bring wood and make a huge pile. After adding frankincense to it, the bonfire was lit and the smoke rose high up to the sky and returned to the ground, exactly to the spot where the Cross had been buried.<ref name="walta">Template:Cite web</ref>
Uncovering of the Precious Cross and the Precious Nails (Roodmas) by Empress Saint Helen in Jerusalem falls on 6 March.<ref name="drevo-info" />
She is also commemorated every Bright Wednesday along with the saints from Mount Sinai, by the Russian Orthodox Church and the Orthodox Church in America.<ref>Template:Cite web</ref><ref>Template:Cite web</ref>
Relics
[edit]Her alleged skull is displayed in the east crypt of the Cathedral of Trier, in Germany.<ref>Template:Aut: Trier Cathedral, information brochure published by Trier Cathedral (2017).</ref> Portions of her relics are found at the basilica of Santa Maria in Ara Coeli in Rome, the Église Saint-Leu-Saint-Gilles in Paris, and at the Abbaye Saint-Pierre d'Hautvillers.
The church of Sant'Elena in Venice claims to have the complete body of the saint enshrined under the main altar. In 1517, the English priest, Richard Torkington, having seen the relics during a visit to Venice described them as follows: "Template:Lang"<ref>Template:Cite web</ref> In an ecumenical gesture, these relics visited the Orthodox Church of Greece and were displayed in the church of Agia Varvara (Saint Barbara) in Athens from 14 May to 15 June 2017.<ref>Template:Cite web</ref>
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Helena's skull relic in the crypt of Trier Cathedral
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So-called "cup of Saint Helena" in the Treasury of Trier Cathedral
Later cultural traditions
[edit]In British folklore
[edit]In Great Britain, later legend, mentioned by Henry of Huntingdon but made popular by Geoffrey of Monmouth, claimed that Helena was a daughter of the King of Britain, Cole of Colchester, who allied with Constantius to avoid more war between the Britons and Rome.Template:Efn Geoffrey further states that she was brought up in the manner of a queen, as she had no brothers to inherit the throne of Britain. The source for this may have been Sozomen's Historia Ecclesiastica, which, however, does not claim Helena was British but only that her son Constantine picked up his Christianity there.<ref>Template:Cite web</ref> Constantine was with his father when he died in York, but neither had spent much time in Britain.
The statement made by English chroniclers of the Middle Ages, according to which Helena was supposed to have been the daughter of a British prince, is entirely without historical foundation. It may arise from the similarly named Welsh princess Saint Elen (alleged to have married Magnus Maximus and to have borne a son named Constantine) or from the misinterpretation of a term used in the fourth chapter of the panegyric on Constantine's marriage with Fausta. The description of Constantine honoring Britain oriendo (lit. "from the outset", "from the beginning") may have been taken as an allusion to his birth ("from his beginning") although it was actually discussing the beginning of his reign.<ref>Template:Cite web</ref>
At least twenty-five holy wells currently exist in the United Kingdom dedicated to a Saint Helen. She is also the patron saint of Abingdon and Colchester. St Helen's Chapel in Colchester was believed to have been founded by Helena herself, and since the 15th century, the town's coat of arms has shown a representation of the True Cross and three crowned nails in her honour.<ref>Template:Cite web</ref> Colchester Town Hall has a Victorian statue of the saint on top of its Template:Convert tower.<ref>Template:Cite web</ref> The arms of Nottingham are almost identical because of the city's connection with Cole, her supposed father.<ref>Template:Cite web</ref>
Filipino legend and tradition
[edit]Flores de Mayo honors her and her son Constantine for finding the True Cross with a parade with floral and fluvial themed parade showcasing her, Constantine and other people who followed her journey to find the True Cross. Her discovery of the Cross along with Constantine is dramatised in the Santacruzan, a ritual pageant in the Philippines. Held in May (when Roodmas was once celebrated), the procession also bears elements of the month's Marian devotions. A Santacruzan procession is also held by the Filipino community of Jersey City, New Jersey.<ref>"The Meaning Behind Our Traditions Santacruzan and Flores de Mayo Street Festival", Santacruzan Festival JC</ref>
Medieval legend and fiction
[edit]In medieval legend and chivalric romance, Helena appears as a persecuted heroine, in the vein of such women as Emaré and Constance; separated from her husband, she lives a quiet life, supporting herself on her embroidery, until such time as her son's charm and grace wins her husband's attention and so the revelation of their identities.<ref>Laura A. Hibbard, Medieval Romance in England p. 29 New York: Burt Franklin, 1963</ref>
Modern fiction
[edit]Helena is the protagonist of Evelyn Waugh's 1950 novel Helena. She is also the main character of Priestess of Avalon (2000), a fantasy novel by Marion Zimmer Bradley and Diana L. Paxson. She is given the name Eilan and depicted as a trained priestess of Avalon.
Helena is also the protagonist of Louis de Wohl's novel The Living Wood (1947) in which she is again the daughter of King Coel of Colchester. In the 2021 novel Eagle Ascending by Dan Whitfield she is depicted as having lived to age 118 as result of the powers of the True Cross.<ref>Template:Cite book</ref>
See also
[edit]Notes
[edit]References
[edit]Citations
[edit]Sources
[edit]- Barnes, Timothy D. Constantine and Eusebius (CE in citations). Cambridge, Massachusetts: Harvard University Press, 1981. Template:ISBN
- Barnes, Timothy D. The New Empire of Diocletian and Constantine (NE in citations). Cambridge, Massachusetts: Harvard University Press, 1982. Template:ISBN
- Template:Cite book
- Drijvers, Jan Willem. "Evelyn Waugh, Helena and the True Cross Template:Webarchive." Classics Ireland 7 (2000).
- Elliott, T. G. "Constantine's Conversion: Do We Really Need It?" Phoenix 41 (1987): 420–438.
- Elliott, T. G. "Eusebian Frauds in the "Vita Constantini"." Phoenix 45 (1991): 162–171.
- Elliott, T. G. The Christianity of Constantine the Great . Scranton, PA: University of Scranton Press, 1996. Template:ISBN
- Harbus, Antonia. Helena of Britain in Medieval Legend. Rochester, NY: D.S. Brewer, 2002.
- Jones, A.H.M. Constantine and the Conversion of Europe. Buffalo: University of Toronto Press, 1978 [1948].
- Hunt, E.D. Holy Land Pilgrimage in the Later Roman Empire: A.D. 312–460. Oxford: Clarendon Press, 1982.
- Lenski, Noel. "The Reign of Constantine." In The Cambridge Companion to the Age of Constantine, edited by Noel Lenski, 59–90. New York: Cambridge University Press, 2006. Hardcover Template:ISBN Paperback Template:ISBN
- Lieu, Samuel N. C. and Dominic Montserrat. From Constantine to Julian: Pagan and Byzantine Views. New York: Routledge, 1996.
- Mango, Cyril. "The Empress Helena, Helenopolis, Pylae." Travaux et Mémoires 12 (1994): 143–58.
- Odahl, Charles Matson. Constantine and the Christian Empire. New York: Routledge, 2004.
- Pohlsander, Hans. The Emperor Constantine. London & New York: Routledge, 2004. Hardcover Template:ISBN Paperback Template:ISBN
- Rodgers, Barbara Saylor. "The Metamorphosis of Constantine." The Classical Quarterly 39 (1989): 233–246.
- Wright, David H. "The True Face of Constantine the Great." Dumbarton Oaks Papers 41 (1987): 493–507
- Template:Cite book
Further reading
[edit]External links
[edit]Template:Commons Template:AmCyc Poster Template:Portal
- St. Helena at Catholic Online
- Template:Cite EB9
- Template:Cite EB1911
- Template:Cite CE1913
- Eternal Word Television Network: Saint Helena Widow c. 330
- The Self-Ruled Antiochian Orthodox Christian Archdiocese of North America: St. Helen, Mother of Emperor Constantine, Equal of the Apostles
- s9.com: Helena Template:Webarchive
- Sts. Constantine & Helen Greek Orthodox Church: The Lives of Sts. Constantine & Helen
- A Treasury of Martyrs and Saints: Saint Helen, and Emperor Constantine the Great
- Saint Eleanor Catholic Church (Ruidoso, NM) & Saint Jude Catholic Mission (San Patricio, NM): St Helena
- Holy Monastery of St. Catherine at Mount Sinai: Saint Helen and the Holy Monastery of Sinai
- Saint Helena at the Christian Iconography web site
- Of the Invention of the Holy Cross from Caxton's translation of the Golden Legend
- Pages with broken file links
- Helena, mother of Constantine I
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