The question at once arises whether this is merely a pagan version of the Christian legend. Unable to deny the miracle, did the pagans, in order to rob the Christians of this wonderful testimony to the truth of their religion, invent the story of Constantius and the heavenly hosts? Such a theory is absolutely untenable. It leaves out of sight the all-important fact that public opinion in the fourth century—as indeed for many centuries both before and after—was not only willing to believe in supernatural intervention at moments of great crisis, but actually insisted that there should be such intervention. The greater the crisis, the more entirely reasonable it was that some deity or deities should make their influence especially felt and turn the scale to one side or the other. Every Roman believed that Castor and Pollux had fought for Rome in the supreme struggle against Hannibal. Julius believed that the favour of Venus Genetrix, the special patroness of the Julian House, had helped him to win the battle of Pharsalus. Augustus was just as certain that Apollo had fought on his side at Philippi and at Actium. It was easy—and modest—for the winner to believe in his protecting deity’s strength of arm. One curious phrase employed by Nazarius is worth noting. It is that in which he claims that the special interference of Heaven on behalf of Constantine was not merely an extraordinary and gratifying tribute to the Emperor’s virtues, but that it was no more than his due. In short, the crisis was so tremendous that Heaven would have stood convicted of a strange failure to see events in their just proportion if it had not done “some great thing,” and wrought some corresponding wonder. Such was the idea at the back of Nazarius’s mind; we suspect that it was not wanting in the mind of Eusebius or of Constantine. We may put the matter paradoxically and say that a miracle in those days was not much considered unless it was a very great one. People who were accustomed to see—or to think that they saw—statues sweating blood, and to hear words proceeding from lips of bronze or marble, and were accustomed to treat such untoward events merely as portents denoting that something unusual was about to happen, must have been difficult people to surprise. Naturally, therefore, legends grew more and more marvellous with repetition after the event. The oftener a man told such a story the less appeal it would make to his own wonder, unless he fortified it with some new incident. But to impress one’s auditors it is above all things necessary to be impressed oneself. Hence the well-garnished narrative of Nazarius. The idea of armies marching along the sky was common enough. Any one can imagine he sees the glint of weapons as the sun strikes the clouds. But this does not satisfy the professional rhetorician. He bids us see the proud look in the faces of the heavenly hosts, and distinguish the cries with which they move to battle. But if Nazarius is