But in 306, when Constantine after his father’s death became the emperor’s colleague and Cæsar, he raised his mother to a position of honour and brought her to the court. When, in 311, he professed Christianity, Helena also followed his example, and at the age of sixty-four or sixty-five became a Christian. The misfortunes of her son’s family life disturbed her last years, and she was especially grieved at the death of her grandson Crispus, whom Constantine caused to be murdered in 326, at the instigation of his stepmother Fausta.[713] As a pious Christian she found consolation in the performance of good works, to which she devoted herself. She died in 326, and her body was buried at Rome in the Via Lavicana, but two years later it was taken to Constantinople.[714] In her honour Constantine changed the name of her birthplace to Helenopolis, and bestowed upon her the title of Augusta; on medals she is called Flavia Julia Helena. She obtained great honour after her death, and in Jerusalem especially her memory was held in veneration by the religious virgins of the locality;[715] St Ambrose calls her a woman of good and holy memory; St Paulinus of Nola had a high idea of her worth, and speaks of her as deserving all veneration, and Theodoret, although imperfectly informed as to the facts of her life, praises her exuberantly.[716] As to her admission among the ranks of the saints, this was effected only at a late date, and in a few instances. We find her name, indeed, in the eighth century in the menology of Constantinople set down along with that of her son on the day of his death (21st May). This shows that the author of the menology was ignorant of the day of her death, and also that no cultus was paid to her immediately after her decease; still, to both the term saint is applied in this document. No trace of her cultus appears in the West before the ninth century. The most ancient MSS. of the _Hieronymianum_ do not contain her name; she is not to be found either in Bede or Ado; Usuardus has placed her in his martyrology under the 18th August,[717] and from him her commemoration passed into the Roman martyrology on the same day, but in the other liturgical books she has no place.[718] When we find “S Helena” in a graffito or in an itinerary, this cannot be regarded as a fact of much importance.[719]