248 - 330
||also known as Saint Helen, Helena Augusta, Helena of Constantinople, or Helena of the Cross/Drepanum, Helenopolis, Bithynia, Turkey
||18 Aug 330
||Ellis-Pagoria Family Tree
||23 Dec 2012 |
||Coel II of Camulod or Colchester, b. 219, Drepanum, Helenopolis, Bithynia, Turkey , d. 262 |
||Strada "the Fair" of Cambria, b. 224, Drepanum, Helenopolis, Bithynia, Turkey |
||Aurelius Valerius Constantius I "Chlorus" di Roma, b. 31 Mar 250, Dardania, Moesia Superior , d. 25 Jul 306, Naissus, Moesia Superior, Dacia Ripensis, Yugoslavia |
| ||1. Flavius Valerius Constantin, b. 272, d. 337|
| ||2. Constantine "the Great" Flavius Valerius of Rome, b. 27 Feb 271, Naissus, Moesia Superior, Dacia Ripensis, Yugoslavia , d. 22 May 337, Nicomedia, Bithynia (now Izmit, Turkey) |
- Audrey Maxine Ellis' 46th Great Grandmother
Saint Helena (Latin: Flavia Iulia Helena Augusta) also known as Saint Helen, Helena Augusta or Helena of Constantinople (ca. 246/50 - 18 August 330) was the consort of Emperor Constantius, and the mother of Emperor Constantine I. She is traditionally credited with finding the relics of the True Cross, with which she is invariably represented in Christian iconography.
Helena's birthplace is not known with certainty. The 6th-century historian Procopius is the earliest authority for the statement that Helena was a native of Drepanum, in the province of Bithynia in Asia Minor. Her son Constantine renamed the city "Helenopolis" after her death in 330, which supports the belief that the city was her birthplace. Although he might have done so in her honor, Constantine probably had other reasons for doing so. The Byzantinist Cyril Mango has argued that Helenopolis was refounded to strengthen the communication network around his new capital in Constantinople, and was renamed simply to honor Helena, not to mark her birthplace. There was also a Helenopolis in Palestine (modern Daburiyya) and a Helenopolis in Lydia. These cities, and the province of Helenopontus in the Diocese of Pontus, were probably both named after Constantine's mother.
The bishop and historian Eusebius of Caesarea states that she was about 80 on her return from Palestine. Since that journey has been dated to 326-28, Helena was probably born in 248 or 250. Little is known of her early life. Fourth-century sources, following Eutropius' "Breviarium," record that she came from a low background. Saint Ambrose was the first to call her a stabularia, a term translated as "stable-maid" or "inn-keeper". He makes this fact a virtue, calling Helena a bona stabularia, a "good stable-maid". Other sources, especially those written after Constantine's proclamation as emperor, gloss over or ignore her background.
It is unknown where she first met Constantius. 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 has his soulmate sent by God, to this day certain families carry on this tradition (Romanian Rroma) in presenting the man's family with the bracelet before courtship begins so the union is blessed by God. 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 270. 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, calling her his "concubine". Jerome, perhaps confused by the vague terminology of his own sources, manages to do both. 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. 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.
Helena gave birth to the future emperor Constantine I on 27 February of an uncertain year soon after 270 (probably around 272). At the time, she was in Naissus (Niš, Serbia). 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. (The narrative sources date the marriage to 293, but the Latin panegyric of 289 refers to the couple as already married). Helena and her son were dispatched to the court of Diocletian at Nicomedia, where Constantine grew to be a member of the austus' 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.
Constantine was proclaimed Augustus of the Roman Empire 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 and 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. She received the title of Augusta in 325 and died in 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, although the connection is often questioned, next to her is the sarcophagus of her granddaughter Saint Constantina (Saint Constance). The elaborate reliefs contain hunting scenes. During her life, she gave many presents to the poor, released prisoners and mingled with the ordinary worshippers in modest attire.
Helena's saintliness has never been questioned despite her active participation in the murderous affair of Crispus and Fausta. On some date between 15 May and 17 June 326, Constantine had his eldest son Crispus, by Minervina, seized and put to death by "cold poison" at Pola (Pula, Croatia). In July, Constantine had his wife, the Empress Fausta, killed at the behest of his mother, Helena. Fausta was left to die in an over-heated bath. Their names were wiped from the face of many inscriptions, references to their lives in the literary record were erased, and the memory of both was condemned.
She 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, famed for her piety. Her feast day as a saint of the Orthodox Christian Church is celebrated with her son on 21 May, the "Feast of the Holy Great Sovereigns Constantine and Helen, Equal to the Apostles." Likewise, Anglican churches and some Lutheran churches, keep the Eastern date. Her feast day in the Roman Catholic Church falls on 18 August. Her feast day in the Coptic Orthodox Church is on 9 Pashons. Eusebius records the details of her pilgrimage to Palestine and other eastern provinces (though not her discovery of the True Cross). She is the patron saint of new discoveries. Her discovery of the cross along with Constantine is celebrated as a play in the Philippines called Tibag.
Constantine appointed his mother Helena as Augusta Imperatrix, and gave her unlimited access to the imperial treasury in order to locate the relics of Judeo-Christian tradition. In 326-28 Helena undertook a trip to the Holy Places in Palestine. According to Eusebius of Caesarea she was responsible for the construction or beautification of two churches, the Church of the Nativity, Bethlehem, and the Church on the Mount of Olives, sites of Christ's birth and ascension. 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 St. Catherine's Monastery--often referred to as the Chapel of Saint Helen-is dated to the year AD 330.
Jerusalem was still rebuilding from the destruction of Emperor Hadrian, who had built a temple dedicated, according to conflicting accounts, to Venus or Jupiter over the site of Jesus's tomb near Calvary and renamed the city Aelia Capitolina. According to tradition, Helena ordered the temple torn down and, according to the legend that arose at the end of the 4th century, in Ambrose, On the Death of Theodosius (died 395) and at length in Rufinus' chapters appended to his translation into Latin of Eusebius' Ecclesiastical History, which does not mention the event, chose a site to begin excavating, which led to the recovery of three different crosses. Then, Rufinus relates, refusing to be swayed by anything but solid proof, the empress (perhaps through Bishop Macarius of Jerusalem) had a woman who was already at the point of death brought from Jerusalem. 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, and Helena declared the cross with which the woman had been touched to be the True Cross. On the site of discovery, Constantine ordered built the Church of the Holy Sepulchre as well as those on other sites detected by Helena.
She 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. Helena left Jerusalem and the eastern provinces in 327 to return to Rome, bringing with her large parts of the True Cross and other relics, which were then stored in her palace's private chapel, where they can be still seen today. Her palace was later converted into the Basilica of the Holy Cross in Jerusalem. This has been maintained by Cistercian monks in the monastery which has been attached to the church for centuries.
Tradition says that the site of the Vatican Gardens was spread with earth brought from Golgotha by Helena to symbolically unite the blood of Christ with that shed by thousands of early Christians, who died in the persecutions of Nero.
According to one tradition, Helena acquired the Holy Tunic on her trip to Jerusalem and sent it to Trier.
Several of Saint Helena's treasures are now in Cyprus, where she spent some time. Some of them are a part of Jesus Christ's tunic, pieces of the holy cross, and the world's only pieces of the rope with which Jesus was tied on the Cross. The latter has been held at the Stavrovouni Monastery, which was also founded by Saint Helena.
Depictions in British folklore
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 Camulodunum, who allied with Constantius to avoid more war between the Britons and Rome. 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. Constantine was with his father when he died in Eboracum (York), but neither had spent much time in Britain. There is no other surviving evidence to support this legend, which may be due to confusion with Saint Elen, wife of the usurper Magnus Maximus.
At least twenty-five holy wells currently exist in the United Kingdom dedicated to Saint Helena. 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. Colchester Town Hall has a Victorian statue of the saint on top of its 50-metre (160 ft) high tower. The arms of Nottingham are almost identical, because of the city's connection with Cole (or Coel), Helena's supposed father.
Adrian Gilbert has argued that Helena traveled to Nevern in Wales and hid the True Cross near the local Norman church of St Brynach, where a cross is carved into a rock formation. Named the Pilgrim's Cross, religious pilgrims once came here to pray for visions. Names of local places are abundant with cross imagery, including River of the Empress, Mountain of the Cross, Pass of the Cross, and others. The True Cross, however, has not been found in this region.
Depictions in fiction
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.
Helena is the protagonist of Evelyn Waugh's 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.
1. Her canonization precedes the practice of formal Canonization by the Holy See and the relevant Orthodox Churches. "August 18 in German History". TGermanCulture.com.ua. Retrieved 2006-09-23.
2. Harbus, 12.
3. Mango, 143-58, cited in Harbus, 13.
4. Rivka Shpak Lissak, "Dabburiya, An Arabic Village was formerly the Israeli/Jewish Davarita" RSLissak.com; Günter Stemberger, Jews and Christians in the Holy Land: Palestine in the fourth century, 2000, p. 9 full text
5. Hunt, 49, cited in Harbus, 12.
6. Eusebius, Vita Constantini 3.46.
7. Harbus, 13.
8. Ambrose, De obitu Theodosii 42; Harbus, 13.
9. Lieu and Montserrat, 49.
10. Inscriptiones Latinae Selectae 2776, cited in Barnes, "New Empire," 36.
11. Paul Stephenson, Constantine, Roman Emperor, Christian Victor, 2010:126f.:130.
12. Hieronymus, Chronica, s.a. 292, p. 226, 4 and s.a. 306, p. 228, 23/4, cited in Lieu and Montserrat, 49.
13. Drijvers, Helena Augusta, 17-19.
14. Barnes, New Empire, 36.
15. Barnes, CE, 3, 39-42; Elliott, Christianity of Constantine, 17; Odahl, 15; Pohlsander, "Constantine I"; Southern, 169, 341.
16. 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.
17. Barnes, CE, 3.
18. Barnes, CE, 8-9.
19. 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.
20. The cameo was incorporated in the rich binding of the Ada Gospels; the date 316 is argued in Stephenson 2010:126f.
21. "May 21: Feast of the Holy Great Sovereigns Constantine and Helen, Equal to the Apostles". Greek Orthodox Archdiocese of America. Archived from the original on 2007-11-07. Retrieved 2008-03-28.
22. Stephenson 2010:252.
23. Noted in Stephenson 2010:253f, who observes "None of this is true" noting Rufinus' source in a lost work of Gelasius of Caesarea.
24. There are actually several different accounts: Catholic Encyclopedia: Archæology of the Cross and Crucifix: "Following an inspiration from on high, Macarius caused the three crosses to be carried, one after the other, to the bedside of a worthy woman who was at the point of death. The touch of the other two was of no avail; but on touching that upon which Christ had died the woman got suddenly well again. From a letter of St. Paulinus to Severus inserted in the Breviary of Paris it would appear that St. Helena herself had sought by means of a miracle to discover which was the True Cross and that she caused a man already dead and buried to be carried to the spot, whereupon, by contact with the third cross, he came to life. From yet another tradition, related by St. Ambrose following Rufinus, it would seem that the titulus, or inscription, had remained fastened to the Cross."; see also Socrates' Church History at CCEL.org: Book I, Chapter XVII: The Emperor’s Mother Helena having come to Jerusalem, searches for and finds the Cross of Christ, and builds a Church.
25. "MO Plants: Vatican Gardens". © 2006 MoPlants.com. Retrieved 2008-11-21.
26. Patron saint of archaeologists
27. The purely legendary British connection is traced by A. Harbus, Helen of Britain in Medieval Legend, 2002.
28. "Socrates and Sozomenus Ecclesiastical Histories". Christian Classics Ethereal Library. Retrieved 2008-03-28.
32. Adrian Gilbert, The Holy Kingdom: The Quest for the Real King Arthur, 1998.
33. Laura A. Hibbard, Medieval Romance in England p29 New York Burt Franklin,1963
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Drijvers, Jan Willem. "Evelyn Waugh, Helena and the True Cross." 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. ISBN 0-940866-59-5
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 .
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 ISBN 0-521-81838-9 Paperback ISBN 0-521-52157-2
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 ISBN 0-415-31937-4 Paperback ISBN 0-415-31938-2
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
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Audrey Maxine Ellis' 45th Great Grandmother