iastical History, nearly a century after Eusebius and forty years after Rufinus, Socrates Scholasticus (died c. 440) gives a description of the discovery later repeated by Sozomen and Theodoret. Socrates' account is very similar to Rufinus'. In it he describes how Helena Augusta, Constantine's aged mother, had the pagan temple destroyed and the Sepulchre uncovered, whereupon three crosses, the titulus, and the nails from Jesus's crucifixion were uncovered as well. In Socrates's version of the story, Macarius had the three crosses placed in turn on a deathly ill woman. This woman recovered at the touch of the third cross, which was taken as a sign that this was the cross of Christ, the new Christian symbol. Socrates also reports that, having also found the cross's nails, Helena sent these to Constantinople, where they were incorporated into the emperor's helmet and the bridle of his horse. Sozomen In his Ecclesiastical History, Sozomen (died c. 450) gives essentially the same version as Socrates. Without further attribution, he also adds that it was said that the location of the Sepulchre was "disclosed by a Hebrew who dwelt in the East and who derived his information from some documents which had come to him by paternal inheritance"—although Sozomen himself disputes this account—so that a dead person was also revived by the touch of the Cross. Later popular versions of this story state that the Jew who assisted Helena was named Jude or Judas but later converted to Christianity and took the na