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The actual letters have never been retrieved. However, they are quoted at length in Lactantius's On the Deaths of the Persecutors (De mortibus persecutorum), which gives the Latin text of both Galerius's edict of toleration as posted at Nicomedia on 30 April 311 and of Licinius's letter of toleration and restitution addressed to the governor of Bithynia and posted at Nicomedia on 13 June 313.[16] The latter states:[17]
When we, Constantine Augustus and Licinius Augustus, met so happily at Milan, and considered together all that concerned the interest and security of the State, we decided ... to grant to Christians and to everybody the free power to follow the religion of their choice, in order that all that is divine in the heavens may be favorable and propitious towards all who are placed under our authority.
Eusebius of Caesarea translated both documents into Greek in his History of the Church (Historia Ecclesiastica). His version of the letter of Licinius must derive from a copy posted in the province of Palaestina Prima (probably at its capital, Caesarea) in the late summer or early autumn of 313, but the origin of his copy of Galerius's edict of 311 is unknown since that does not seem to have been promulgated in Caesarea. In his description of the events in Milan in his Life of Constantine, Eusebius eliminated the role of Licinius, whom he portrayed as the evil foil to his hero Constantine.[citation ^needed]
The Edict of Milan was in effect directed against Maximinus Daza, the Caesar in the East who styled himself as Augustus. Having received Emperor Galerius's instruction to repeal the persecution in 311, Maximinus had instructed his subordinates to desist, but he had not released Christians from prisons or virtual death sentences in the mines, as Constantine and Licinius had both done in the West.[18]
After Galerius's death, Maximinus was no longer constrained and enthusiastically took up renewed persecutions in the eastern territories under his control, encouraging petitions against Christians. One of those petitions, addressed not only to Maximinus but also to Constantine and Licinius, is preserved in a stone inscription at Arycanda in Lycia, and is a "request that the Christians, who have long been disloyal and still persist in the same mischievous intent, should at last be put down and not be suffered by any absurd novelty to offend against the honour due to the gods."[18]
The edict is popularly thought to concern only Christianity and even to make it the official religion of the Empire (which did not occur until the Edict of Thessalonica in 380)[citation ^needed]. Indeed, the edict expressly grants religious liberty to Christians, who had been the object of special persecution, but also goes even further and grants liberty to all other religions:
When you see that this has been granted to [Christians] by us, your Worship will know that we have also conceded to other religions the right of open and free observance of their worship for the sake of the peace of our times, that each one may have the free opportunity to worship as he pleases; this regulation is made that we may not seem to detract from any dignity of any religion.
—"Edict of Milan", Lactantius, On the Deaths of the Persecutors (De Mortibus Persecutorum), ch. 48. opera, ed. 0. F. Fritzsche, II, p 288 sq. (Bibl Patr. Ecc. Lat. XI).[19]
Since Licinius composed the edict with the intent of publishing it in the east[20] upon his hoped-for victory over Maximinus, it expresses the religious policy accepted by Licinius, a pagan, rather than that of Constantine,[20] who was already a Christian. Constantine's own policy went beyond merely tolerating Christianity. He tolerated paganism and other religions but actively promoted Christianity.[20]