Epistle II.

To Vitalis, Guardian (Defensorem) of Sardinia.

Gregory to Vitalis, &c.

What we have learnt about our brother the bishop Januarius the bearers of these presents, as well as the copies of our letters, will sufficiently inform you; and so let thy Experience judiciously carry into effect the excommunication which we have decreed to be pronounced on his perverse counsellors, that they may learn by falling not to walk unwarily.

Moreover, we have sent back by Redemptus the guardian (defensorem), the bearer of these presents, the wheat which had been sent to us under the name of a present.  Let thy experience see that neither thou nor he who brought it presume to partake of anything out of it as a bounty

In pretio commodi.  Oncommodum, see I. 44, p. 90, note 4.

Epistle III.

To Januarius, Bishop of Caralis (Cagliari).

Gregory to Januarius, &c.

The most distinguished lady Nereida has complained to us that your Fraternity does not blush to exact from her a hundred solidi for the burial of her daughter, and would bring upon her the additional vexation of expense over and above her groans of sorrow.  Now, if the truth is so, it being a very serious thing and far from a priest’s office to require a price for earth that is granted to rottenness, and to wish to make profit out of another’s grief, let your Fraternity refrain from this demand, and be no more troublesome to her, especially as she tells us that Hortulanus, to whom she asserts she bore this daughter, had formerly been munificent to your Church in no small degree.  Now as to this abuse, we ourselves, after we had by God’s permission acceded to the dignity of the episcopate, forbade it entirely in our Church, and by no means permitted the evil custom to be taken up anew, remembering that, when Abraham demanded for a price a sepulchre for the burial of his wife’s body from the sons of Emor, that is from Ephron the son of Seor, the latter refused to accept a price, lest he should appear to have made profit out of a corpse (Gen. xxiii.).  If then a man that was a pagan showed such great consideration, how much more ought we, who are called priests, not to do this thing?  Wherefore I admonish you that this abuse, which comes of avarice, be not ventured on any more, even in the case of strangers.  But, if at any time you allow any one to be buried in your Church, and the parents, relations, or heirs of such person should of their own accord wish to offer something for lights, we do not forbid it to be accepted.  But we altogether forbid anything to be asked for or exacted, this being a very irreligious proceeding, lest (which God forbid) the Church should haply be spoken of as venal, or you should seem to take joy in men’s deaths, if you endeavour in any way whatever to seek profit out of their corpses.

With regard to other cases included in the petition of the aforesaid Nereida, we exhort thee, if possible, to settle them by an amicable arrangement, or certainly not to omit sending an instructed person to the court, deputed by us, for which purpose we have sent to your parts Redemptus our guardian (defensorem), the bearer of these presents, that he may compel the parties to appear for trial, and carry out with summary execution what may be adjudged.

Epistle IV.

To Januarius, Bishop of Caralis (Cagliari).

Gregory to Januarius, a Bishop of Sardinia.

We knew before the letter of your Fraternity reached us what our enemies had effected in Sardinia.  And, having for some time feared that this would be so, we now groan with you on what we foresaw having come to pass.  But, if attention had been paid to what we wrote to our most excellent son Gennadius

Gennadius was Exarch of Africa.

Know, moreover, that the abbot

Probably the Abbot Probos.  See IX. 43, 9.

As to your saying in your letter that many persons lay complaints against you before us, this is true; but among various things nothing has distressed us so much as what our most beloved son, the abbot Cyriacus, has reported to us; namely, that on the Lord’s day before mass you caused a crop of corn to be ploughed up in the field which is in the possession of Donatus, and, as if that were not enough, went, after the sacrifice was finished, in person to the place, and dug up the boundaries

See also IX. 1.

Furthermore, with regard to your desire that we should depute a person from our side (a nostro latere), to whom you may communicate in detail the cases that are to be referred to us, write whatever you will to our most beloved son Peter and to Theodore the counsellor (consiliario), that, when it has been communicated to us through them, whatever reason may commend may be settled, the Lord revealing the way.  Moreover, concerning our brother and fellow-bishop Marinianus

A bishop in Sardinia, see I. 61.  What his case was does not appear.

Epistle V.

To Marcellus, Pro-Consul of Dalmatia

See III. 47, note 2.

Gregory to Marcellus, &c.

We have received the letter of your Greatness, in which you speak of having incurred our displeasure, and of your wish to be in favour with us through direct satisfaction.  And indeed we have heard such things of your Greatness as ought never to have been committed by a faithful man.  For all assert that you are the author of all that great mischief in the case of Maximus, and that the spoiling of that Church, and the perdition of so many souls, and the audacity of that unheard-of presumption, had their beginning through you.  And indeed, with regard to your seeking to be in favour with us, it is fitting that with your whole heart and soul, and with tears, as becomes you, you should satisfy our Redeemer for such things as these:  for, unless satisfaction is made to Him, what certain good can our forgiveness or favour do thee?  But while we observe thee to be still implicated in the ruinous conduct of pretenders, or in the advocacy of those who have gone astray, we see not of what sort your satisfaction is either to God or men.  For then your Greatness may know that you openly and evidently satisfy God and men, when you bring back both what is devious to rectitude and what is presumptuous to the rule of humility.  If this is done, you may know that you will thus be in favour both with God and men.

Epistle VI.

To Januarius, Bishop of Caralis (Cagliari).

Gregory to Januarius, &c.

The Jews who have come hither from your city have complained to us that Peter, who has been brought by the will of God from their superstition to the worship of Christian faith, having taken with him certain disorderly persons, on the day after his baptism, that is on the Lord’s day of the very Paschal festival, with grave scandal and without your consent, had taken possession of their synagogue in Caralis, and placed there the image of the mother of our God and Lord, the venerable cross, and the white vestment (birrum) with which he had been clothed when he rose from the font.  Concerning which thing also the letters of our sons, the glorious Magister militum Eupaterius, and the magnificent governor, pious in the Lord, concur in attesting the same.  And they add also that this had been foreseen by you, and that the aforesaid Peter had been prohibited from venturing on it.  On learning this we altogether commended you, since, as became a truly good priest, you wished nothing to be done whence just blame might arise.  But, since by not having at all mixed yourself up in these wrong doings you shew that what was done displeases you, we, considering the bent of your will in this matter, and still more your judgment, hereby exhort you that, having removed thence with fitting reverence the image and the cross, you should restore what has been violently taken away; seeing that, as legal enactment does not suffer Jews to erect new synagogues, so also it allows them to keep their old ones without disturbance.  Lest, then, the above-named Peter, or others who have afforded him assistance or connivance in the wrongfulness of this disorderly proceeding, should reply that they had done it in zeal for the faith, in order that a necessity of being converted might thereby be imposed on the Jews, they should be admonished, and ought to know, that moderation should rather be used towards them; that so the will not to resist may be elicited from them, and not that they should be brought in against their will:  for it is written, I will sacrifice to thee willingly (Ps. lviii. 8); and, Of my own will I will confess to him (Ps. xxvii. 7).  Let, then, your Holiness, taking with you your sons who with you disapprove of these things, try to induce good feeling among the inhabitants of your city, since at this time especially, when there is alarm from the enemy, you ought not to have a divided people.  But, being anxious with regard to ourselves no less than with regard to you, we think it right to give you to understand that when the present truce is over, the king Agilulph will not make peace with us

For references to the truce now in course of negotiation (a.d. 598–9), with the Lombard King Agilulph, cf. IX. 4, 42, 43, 98.

Epistle VII.

To Januarius, Bishop of Caralis (Cagliari).

Gregory to Januarius, &c.

It has been laid down by the plain definition of the law that those who go into a monastery for the purpose of entering on monastic life are no longer at liberty to make wills, but that their property passes into possession of the same monastery

Cf. I. 44, p. 92, note 2.

Epistle VIII.

To the Bishops of Sardinia.

Gregory to Vincentius, Innocentius, Marinianus, Libertinus, Agatho, and Victor, Bishops of Sardinia.

We have learnt that it is the custom of your island after the paschal festival, for you to go, or to send your representatives to your Metropolitan, and for him, whether you know the time or not, to give you directions by a written announcement concerning the following Easter.  And, as report goes, some of you, neglecting to do this according to custom, pervert the hearts of others also to disobedience.  It is added also that some of you, when seeking parts beyond sea in cases that arise touching their churches, venture to travel without the knowledge of their aforesaid metropolitan, or letters from him, such as canonical order prescribes.  We therefore exhort your Fraternity that, conforming to the custom of your churches, as well with respect to the announcement of Easter, as also if need should compel any of you to travel anywhere for business of your own, you should ask leave of your said metropolitan according to the rule imposed upon you; except that, if (as we hope will not be the case) you should happen to have a case against your said Metropolitan, then those who are in haste on this account to seek the judgment of the Apostolic See have licence to do so, as you know is allowed in the canons by the institution even of the ancient Fathers.

Epistle IX.

To Callinicus, Exarch of Italy

Callinicus had recently succeeded Romanus at Ravenna as Exarch of Italy.  The main purport of this letter to him is to secure his hoped-for co-operation in bringing back the Istrian and Venetian schismatics to Catholic communion.  See I. 16, note 3; also II. 46, 51.  The predecessor of Callinicus, viz. Romanus, had given great dissatisfaction to Gregory by his conduct with regard to the schismatics (see II. 46); but better things are expected from the new Exarch.  See also below, Ep. XCIII., &c.  As to the case of Maximus of Salona, briefly referred to at the end of the letter, see III. 47, note 2.

Gregory to Callinicus, &c.

In the midst of what you have announced to me of your victories over the Sclaves, know that I have been refreshed with great joy that the bearers of these presents, hastening to be joined to the unity of holy Church from the island of Capritana

Capritana was a small island in the Adriatic, not far from the shore of Venetia, containing the episcopal see of Capsula, or Cahorla.  More about the desire of the church of this island to return to communion with Rome will be found in the letter which follows to Marinianus, bishop of Ravenna.

Now as to your having desired that a copy should be shewn me of the order

Mention of a previous order from the emperors, during the exarchate of Romanus, to Gregory himself, bidding him refrain from compelling the Istrians to return to communion, will be found in II. 46.

Moreover you tell us that you wish to keep the anniversary of Peter, Prince of the apostles, in the city of Rome.  And we pray Almighty God to protect you with His mercy, and grant you a fulfilment of your desires.  But I beg that the aforesaid most eloquent man may come with you, or that, if he does not come, he may retire from attendance on you.  Or certainly, if your Excellency should be unable to come owing to business that may arise, let him either communicate with the unity of holy Church, or I beg that he may not be a sharer of your counsels.  For I hear of him as a good man, were he not in most mischievous error.  As to the cause of Maximus, inasmuch as we can no longer stand against the importunity of your Sweetness, you will learn from Castorius, the notary, what we have determined.

Epistle X.

To Marinianus, Bishop of Ravenna.

Gregory to Marinianus, &c.

The bearers of these presents, the most distinguished men, Vicedominus and Defensor

So, with initial capitals as proper names, in the Benedictine Edition.  Perhaps rather, “the steward (vicedominus) and the guardian (defensor).”

Epistle XI.

To Brunichild, Queen.

Gregory to Brunichild, Queen of the Franks

Four Vatican mss. and Cod. Colbert give a date to this epistle, viz. “mense Octobris, indictione prima,” i.e. Oct. a.d. 597.  The Benedictine editors assign it, from certain internal evidence to the following year, and have therefore placed it in this ninth Book of the Epistles.  There is this additional reason for placing it later than a.d. 597.  Its first purpose is to reply to a request from queen Brunechild that a pallium should be sent to Syagrius, bishop of Augustodunum (Autun).  Now Autun was in the kingdom of Burgundy, which was reigned over at that time by Brunechild’s younger grandson Theoderic II.  But it was not till the year 599, according to Gregory of Tours (Hist. Franc. xi. 19), that she had been expelled from the kingdom of Austrasia, and taken up her residence with Theoderic.  She had previously been guardian of her elder grandson Theodebert II., who reigned over Austrasia, having his capital at Metz, and she was more likely to have sought the pall for the bishop Autun after she had become the virtual potentate of the Burgundian kingdom than previously; and indeed she seems to be evidently addressed as ruling the country to which the letter refers.  The date assigned to this epistle by the Benedictine editors, viz. Indiction 2 (i.e. from September 598 to September 599), is consistent with these circumstances.

With what firmness the mind of your Excellency is settled in the fear of Almighty God you shew in a praiseworthy manner, among the other good things that you do, by your love also of His priests; and great joy for your Christianity is caused us, since you study to advance with honours those whom you love and venerate as being truly Christ’s servants.  For it becomes you, most excellent daughter, it becomes you to be such as to be able to subject yourself to a lord above you.  For in submitting the neck of your mind to the fear of the Almighty Lord you confirm your dominion also over subject nations, and by subjecting yourself to the service of the Creator you bind your subjects the more devotedly to yourself.  Wherefore, having received your letters, we signify to you that your Excellency’s earnest desire has greatly pleased us, and we have been desirous of sending the pallium to our brother and fellow-bishop Syagrius

Bishop of Augustodunum (Autun), one of the bishops to whom Augustine had carried commendatory letters from Gregory on his progress to England (VI. 54).  The see of Augustodunum was under the metropolitan jurisdiction of Lugdunum (Lyons); and Brunechild, for some reason, appears to have desired to have it invested with peculiar dignity.  She afterwards founded a church, a nunnery, and a hospital there (see XIII. 6).  It is to be observed that the sending of the pallium to a bishop did not in all cases imply metropolitan jurisdiction.  It did not in this case.  See Epistle CVIII. to Syagrius, in which he is told that the Metropolitan of Lyons was to retain his position unimpaired; only that the bishop of Autun was thenceforth to be next to him in place and dignity.

But there have been many hindrances which have meanwhile prevented us from doing this thing.  First indeed, that he who had come to receive this pallium is implicated in the error of the schismatics

Meaning those who were out of communion with Rome with regard to “The Three Chapters,” see I. 16, note 3.  There were some in Gaul, as well as in Istria and elsewhere, who long refused assent to the condemnation of the Chapters by the fifth Council.  Cf. IV. 2, 3, 4, 38, 39; XVI. 12.

In order, then, that the charge you bear may be of fruit to you before the eyes of our Creator, let the solicitude of your Christianity be diligently on the watch, and suffer no one who is under your dominion to attain to holy orders by the giving of money, or the patronage of any persons whatever, or by right of relationship; but let such a one be elected to the episcopate, or to the office of any other sacred order, as his life and manners have shewn to be worthy; lest if, as we do not expect, the dignity of the priesthood should be venal, simoniacal heresy, which was the first to come up in the Church, and has been condemned by the sentence of the Fathers, should arise in your parts, and (which God forbid) should weaken the powers of your kingdom.  For it is a serious matter, and a wickedness beyond what can be told, to sell the Holy Spirit, who redeemed all things.

But let this also be your care, that, since, as you know, the excellent preacher entirely forbids a novice to accede to the ruling position of priesthood, you suffer no one to be consecrated bishop from being a layman.  For what sort of master will he be who has not been a disciple?  Or what kind of leadership can he supply to the Lord’s flock who has not been previously subjected to a shepherd’s discipline?  If, then, any one’s life should be such as to shew him worthy of being promoted to this order, he ought first to serve in the ministry of the Church, to the end that by the experience of long practice he may see what to imitate, and learn what to teach; lest perchance the newness of his charge bear not the burden of government, and occasion of ruin arise from the immaturity of his promotion.

Moreover, how your Excellency conducted yourself towards our brother and fellow-bishop Augustine, and how great charity, through the inspiration of God, you bestowed upon him, we have learnt from the relation of divers of the faithful; for which we return thanks, and implore the mercy of Divine Power to keep you here under its protection, and cause you to reign, as among men, so also after a course of many years in life eternal.

Furthermore, those whom the error of the schismatics severs from the unity of the Church, strive ye, for your own reward, to recall to the unity of concord.  For on no other ground are they enveloped so far in the blindness of their ignorance but that they may escape ecclesiastical discipline, and have licence to live perversely as they please, since they understand neither what they defend nor what they follow.  But as for us, we venerate and follow in all respects the synod of Chalcedon, from which they take to themselves the clouds of a pestiferous excuse; and, if any one should presume to diminish or add anything with regard to the faith thereof, we anathematize him.  But they are so impregnated with the taint of error that, giving credence to their own ignorance, they reject the universal Church, and all the four patriarchs, not with reason, but with malicious intent; so that he who was sent to us by your Excellency, when he was asked by us why he stood separated from the universal Church, acknowledged that he did not know.  But neither what he said nor what else he gave ear to had he the power of knowing.  As to this also we no less exhort you, that you should restrain the rest of your subjects under the control of discipline from sacrificing to idols, being worshippers of trees, or exhibiting sacrilegious sacrifices of the heads of animals; seeing that it has come to our ears that many of the Christians both resort to the churches and also (horrible to relate!) do not give up their worshipping of demons.  But, since these things are altogether displeasing to our God, and He does not own divided minds, provide ye for their being salubriously restrained from these unlawful practices; lest (God forbid it!) the sacrament of holy baptism serve not for their rescue, but for their punishment.  If therefore you know of any that are violent, if of any that are adulterers, if of any that are thieves, or bent on other wicked deeds, make haste to appease God by their correction, that He may not bring upon you the scourge due to unfaithful races, which, so far as we see, is already lifted up for the punishment of many nations; lest, if—as we do not believe will be the case—the wrath of Divine vengeance should be kindled by the doings of the wicked, the plague of war should destroy the sinners whom the precepts of God recall not to the way of rectitude.  We must, then, needs make haste, with all earnestness and continual prayer, to betake ourselves to the mercy of our Redeemer, wherein there is a place of safety and great security for all.  For whoso steadfastly abides there, him danger crushes not, nor fear alarms.

We have sent the volume, as you desired us by letter, to our aforesaid most beloved son Candidus the presbyter, to be offered to you, being in haste to be sharers in your good purpose.  May Almighty God keep you under His protection, and by His outstretched arm defend your kingdom from unbelieving nations, and bring you after long courses of years to eternal joys.  Given in the month of October, the first indiction

See note 1.

Epistle XII.

To John, Bishop of Syracuse.

Gregory to John, &c.

One coming from Sicily has told me that some friends of his, whether Greeks or Latins I know not, as though moved by zeal for the holy Roman Church, murmur about my arrangements [i.e. of divine service], saying, How can he be arranging so as to keep the Constantinopolitan Church in check, when in all respects he follows her usage?  And, when I said to him, What usages of hers do we follow? he replied; you have caused Alleluia to be said at mass out of the season of Pentecost

I.e. the fifty days between Easter and Whitsuntide.  It appears from St. Augustine (see Migne, Patrolog. note in loc.) that it was the custom everywhere to sing the Alleluia between Easter and Pentecost, but that its use at other times varied.  The point of what Gregory here says seems to be that the Roman custom of saying it at other times had not been derived from the Greeks; but that, on the contrary, it was said at other times less frequently at Rome than among the Greeks.

For, as to our custom here of saying the Alleluia, it is said to be derived from the Church of Jerusalem by the tradition of the blessed Jerome in the time of pope Damasus of blessed memory; and accordingly in this matter we have rather curtailed the former usage which had been handed down to us here from the Greeks.

Further, as to my having caused the sub-deacons to proceed disrobed, this was the ancient usage of the Church.  But it pleased one of our pontiffs, I know not which, to order them to proceed in linen tunics.  For have your Churches in any respect received their tradition from the Greeks?  Whence, then, have they at the present day the custom of the subdeacons proceeding in linen tunics, except that they have received it from their mother, the Roman Church?

Further, we neither have said nor now say the Kyrie Eleison, as it is said by the Greeks:  for among the Greeks all say it together; but with us it is said by the clerks, and responded to by the people; and as often as it is said, Christe Eleison is said also, which is not said at all among the Greeks.  Further, in daily masses we suppress some things that are usually said, and say only Kyrie Eleison, Christe Eleison, so as to devote ourselves a little longer to these words of deprecation.  But the Lord’s prayer (orationem Dominicam) we say immediately after the prayer (mox post precem) for this reason, that it was the custom of the apostles to consecrate the host of oblation to (ad) that same prayer only.  And it seemed to me very unsuitable that we should say over the oblation a prayer which a scholastic had composed, and should not say the very prayer

The word found here is traditionem:  but, because of the undoubted reference to the Lord’s Prayer (dominica oratio), and of the verb composuit, it is conjectured that the reading ought to be orationem.

Epistle XVII.

To Demetrian and Valerian.

Gregory to Demetrian and Valerian, clerks of Firmum (Fermo).

Both the ordinances of the sacred canons and legal authority permit that ecclesiastical property may be lawfully expended for the redemption of captives.  And so, since we are informed by you that, nearly eighteen years ago, the most reverend Fabius, late bishop of the Church of Firmum, paid to the enemy eleven pounds of the silver of that Church for your redemption, and that of your father Passivus, now our brother and fellow-bishop, but then a clerk, and also that of your mother, and that you have some fear on this account, lest what was given should at any time be sought to be recovered from you;—we have thought fit by the authority of this precept to remove your suspicion, ordaining that you and your heirs shall henceforth sustain no annoyance for recovery of the debt, and that no process shall be instituted against you by any one; since the rule of equity requires that what has been paid with a pious intent should not be attended with burden or distress to those who have been redeemed.

Epistle XVIII.

To Romanus, Guardian (Defensorem).

Gregory to Romanus, &c.

Our care for the purpose before us prompts us to commit the looking after ecclesiastical interests to active persons.  And so, since we have found thee, Romanus, to have been a trusty and diligent guardian, we have thought fit to commit to thy government from this present second indiction the patrimony of the holy Roman Church, which by the mercy of God we serve, lying in the parts about Syracuse, Catana, Agrigentum, and Mile (partibus Milensibus).  Hence it is needful that thou go thither immediately, that, in consideration of the divine judgment, and in memory also of our admonition, thou mayest study to acquit thyself so efficiently and faithfully that thou mayest be found to incur no risk for negligence or fraud, which God forbid should be the case.  But act thus all the more in order that thou mayest be commended to divine grace for thy faithfulness and industry.  Moreover, we have sent orders according to custom to the familia of the same patrimony

See the following Epistle XIX.  For the meaning of familiahere see note 3 to the same epistle.  Gregory sent at the same time letters (which have not been translated) to three influential laymen in Sicily, desiring them to assist and support Romanus in the exercise of his authority.  Four other letters (23, 24, 26, 27) are translated, as intimating the kind of duties devolving on Romanus in connexion with his government of the Patrimony.

Epistle XIX.

To the Husbandmen (Colonos) of the Syracusan Patrimony

For the meaning of Coloni, see I. 44.  The body of them is called the familia of the patrimony in the preceding epistle to Romanus (Ep. XVIII.).

Gregory to the Coloni, &c.

I would have you know that we have arranged for you to be put under the care of our guardian (defensoris).  And accordingly we order you to obey him without any reluctance in what he may see fit to do, and enjoin on you to be done, for the advantage of the Church.  We have given him such power as to enable him to inflict strict punishment on those who may attempt to be disobedient or contumacious.  And we have likewise charged him that he delay not with instant attention to recover to ecclesiastical jurisdiction any slaves who are in hiding outside their limits, or any one by whom boundaries have been invaded.  For know that he has been warned on his peril, that he presume not ever under any kind of excuse to do any wrong or robbery in regard to what belongs to others.

Epistle XXIII.

To John, Bishop of Syracuse.

Gregory to John, &c.

Our son the glorious exconsul Leontius has made a serious complaint to us of our brother and fellow-bishop Leo; and his complaint has altogether disturbed us, since a bishop ought not to have acted so precipitately and lightly.  This case we have committed, to be thoroughly enquired into, to our Guardian (defensoris) Romanus when he comes to you.  Further, the messenger who was sent by him (i.e. by Leontius) complains of your Fraternity, that in the defence of the illustrious physician Archelaus the interests of our brother and fellow-bishop, the Metropolitan Domitian, suffer damage

This Domitian was bishop of Melitina and Metropolitan of Armenia, being a relation of the Emperors, see III. 67.  The physician Archelaus is commended in an epistle not translated (V. 32) to Cyprian, the previous rector patrimonii in Sicily, for protection in some question about property.

Epistle XXIV.

To Romanus, Guardian (Defensorem).

Gregory to Romanus, &c.

Our son Theodosius, abbot of the Monastery founded by the late Patrician Liberius in Campania, is known to have intimated to us that the late illustrious lady Rustica about one and twenty years ago, in the will that she made, appointed in the first place Felix, her husband, to be her heir, and delegated to him the foundation of a Monastery in Sicily; but on this condition,—that if he should not within the space of one year pay all the legacies bequeathed to her freedmen, or establish the aforesaid Monastery as she desired, then the holy Roman Church should have undisputed claim to the portion which she was understood to have in the farm of Cumas, and that it should lend aid for paying the above legacies, and for the construction of the said monastery.  Hence, seeing that, as is said, the bequeathed property has not so far been made over in full to this same monastery, and some part of the possession is up to this time detained by her heirs, let thy Experience thoroughly enquire into and examine the case.  And in the first place indeed, if under the conditions of the will any heirship comes in wherein our Church may have a plea, we desire thee to investigate and clearly ascertain it, and act for the advantage of the poor, as the order of the business may require; and then to be instantly solicitous for the due establishment of that cell, and the recovery of the bequeathed property, to the end that the pious desire of the testatrix may be fulfilled in both respects, and the unjust detainers of the property may learn from just loss the guilt of their undue retention.  With all vivacity, then, we desire thee both to enquire into this case and, with the help of the Lord, to bring it to an issue, that the pious devotion of the ordainer may at length take effect.  But we desire thee also, as far as justice allows, to succour this monastery in all ways, that lay persons who ought to have rendered the succour of their assistance may not, as is asserted, have power of doing hurt in the name of the founder.

Epistle XXVI.

To Romanus, Guardian (Defensorem).

Gregory to Romanus, &c.

Although the law with reason allows not things that come into possession of the Church to be alienated, yet sometimes the strictness of the rule should be moderated, where regard to mercy invites to it, especially when there is so great a quantity that the giver is not burdened, and the poverty of the receiver is considerably relieved.  And so, inasmuch as Stephania, the bearer of these presents, having come hither with her little son Calixenus (whom she asserts that she bare to her late husband Peter, saying also that she has laboured under extreme poverty), demanded of us with supplication and tears that we should cause to be restored to the same Calixenus the possession of a house in the city of Catana, which Ammonia, her late mother-in-law, the grandmother of Calixenus, had offered by title of gift to our Church; asserting that the said Ammonia had not power to alienate it, and that it belonged altogether to the aforesaid Calixenus, her son; which assertion our most beloved son Cyprian, the deacon, who was acquainted with the case, contradicted, saying that the complaint of the aforesaid woman had not justice to go on, and that she could not reasonably claim or seek to recover that house in the name of her son; but, lest we should seem to leave the tears of the above named woman without effect, and to follow the way of rigour rather than embrace the plea of pity, we command thee by this precept to restore the said house to the above-named Calixenus, together with Ammonia’s deed of gift with respect to this same house, which is known to be there in Sicily;—since, as we have said, it is better in doubtful cases not to execute strictness, but rather to be inclined to the side of benignity, especially when by the cession of a small matter the Church is not burdened, and succour is mercifully given to a poor orphan.

Given in the month of November, Indiction 2.

Epistle XXVII.

To Romanus, Guardian (Defensorem).

Gregory to Romanus, &c.

It has come to our ears that certain men, having altogether too little discernment, desire us to become implicated in their risks, and wish to be so defended by ecclesiastical persons, that the ecclesiastical persons themselves may be bound by their guilt.  Wherefore I admonish thee by this present injunction, and through thee our brother and fellow-bishop, the lord John, or others whom it may concern, that with regard to ecclesiastical patronage of people (whether you should have received letters from me, or none should have been addressed to you), you should bestow it with such moderation that, if any have been implicated in public peculations, they may not appear to be unjustly defended by us, lest we should in any way transfer to ourselves, by venturing on indiscreet defence, the ill repute of evil doers:  but so far as becomes the Church, by admonishing and applying the word of intercession, succour whom you can; so that you may both give them aid, and not stain the repute of holy Church.

Epistle XXXIII.

To Andrew

Andreas Scholasticus, so addressed V. 48.

Gregory to Andrew.

On hearing that your Glory had been severely afflicted with grief and sickness, I condoled with you exceedingly.  But learning presently that the malady had entirely left you, I soon turned my sorrow into joy, and returned great thanks to Almighty God for that He smote that He might heal, afflicted that He might lead to true joys.  For hence it is written, Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth (Heb. xii. 6).  Hence the Truth in person says, My Father is the husbandman, and every branch in me that beareth not fruit, he will take away; but every branch that beareth fruit, he will purge it, that it may bring forth more fruit (John xv. 1, 2).  For the unfruitful branch is taken away, because a sinner is utterly rooted up.  But the fruitful branch is said to be purged, because it is cut down by discipline that it may be brought to more abundant grace.  For so the grain of the ears of corn, beaten with the threshing instrument, is stript of its awn and chaff.  So the olives, pressed in the oil-press, flow forth into the fatness of oil.  So the bunches of grapes pounded with the heels, liquify into wine.  Rejoice, therefore, good man, for that in this thy scourge and this thy advancement thou seest that thou art loved by the Eternal Judge.

Furthermore, I beg that my daughter Gloriosa, your wife, be greeted in my name.  Now may Almighty God keep you under heavenly protection, and comfort you both now with abundance of gifts and hereafter with the retribution of reward.

Epistle XXXVI.

To Fortunatus, Bishop of Neapolis (Naples).

Gregory to Fortunatus, &c.

Having learnt what zeal inflames your Fraternity in behalf of Christian slaves whom Jews buy from the territories of Gaul, we apprize you that your solicitude has so pleased us that it is also our own deliberate judgment that they should be inhibited from traffic of this kind.  But we find from Basilius, the Hebrew, who has come here with other Jews, that such purchase is enjoined on them by divers judges of the republic, and that Christians along with pagans come to be thus procured.  Hence it has been necessary for the business to be adjusted with such cautious arrangement that neither they who give such orders should be thwarted, nor those who say they obey them against their will should bear any expense unjustly.  Accordingly, let your Fraternity with watchful care provide for this being observed and kept to; that, when they [i.e. the Jewish dealers] return from the aforesaid province, Christian slaves who may happen to be brought by them be either handed over to those who gave the order, or at all events sold to Christian purchasers within forty days.  And after the completion of this number of days let none of them in any way whatever remain in the hands of the Jews.  But, should any of these slaves perchance fall into such sickness that they cannot be sold within the appointed days, care is to be taken that, when they are restored to their former health, they be by all means disposed of as aforesaid.  For it is not fit that any should incur loss for a transaction that is free from blame.  But since, as often as anything new is ordained, it is usual so to lay down the rule for the future as not to condemn the past in large costs, if any slaves have remained in their hands from the purchase of the previous year, or have been recently taken away from them by you, let them have liberty to dispose of them while they are with you.  So may there be no possibility of their incurring loss for what they did in ignorance before the prohibition, such as it is right they should sustain after being forbidden.

Further, it has been reported to us that the above-named Basilius wishes to concede to his sons, who by the mercy of God are Christians, certain slaves, under the title of a gift, with the view that, under cover of the opportunity thus afforded, they may serve him as their master all but in name; and that, if after this any should perchance have believed that they might fly to the Church for refuge in order to become Christians, they may not be reclaimed to freedom, but to the dominion of those to whom they had before been given.  In this matter it befits your Fraternity to keep becoming watch.  And, if he should wish to give any slaves to his sons, that all occasion of fraud may be removed, let them by all means become Christians, and let them not remain in his house; but, when circumstances may require that he should have their services, let them be commanded to render him what, even in any case, from his sons, and for God’s sake, it is fitting should be supplied to him.

Epistle XLI.

To Julianus, Scribo

Cf. II. 32, note 7; V. 30, note 8.  On the subject of the epistle, see III. 47, note 2.

Gregory to Julianus, &c.

If in secular offices order and the discipline handed down by our ancestors is observed, who may bear to see ecclesiastical order confounded, to disregard such things when heard of, and postpone their amendment by improperly condoning them?  And indeed you do well to love charity and to persuade to concord.  But, since we are compelled by consideration of our position, and for God’s sake, by no means to leave uninvestigated the things that have come to our knowledge, we shall take care, when Maximus comes, to require a strict account from him of the things that have been said about him.  And we trust in the guardianship of our Creator, that we shall not be turned aside by either the favour or the fault of any man from maintenance of the canons and the straight path of equity, but willingly observe what is agreeable to reason.  For if (which God forbid) we neglect ecclesiastical solicitude and vigour, indolence destroys discipline, and certainly harm will be done to the souls of the faithful, while they see such examples set them by their pastors.  But with regard to your saying in your letter that the good will of the palace and the love of the people are not alienated from him, this circumstance does not recall us from our zeal for justice, nor shall it cause our determination to enquire into the truth to fail through sin of ours.  Every one, then, should strive, magnificent son, to conciliate to himself the love of God.  For without divine favour what can I say that human love will do for us hereafter, when even among ourselves it harms us the more?

Epistle XLII.

To Agilulph, King of the Lombards.

Gregory to Agilulph, &c.

We return thanks to your Excellency, that, hearkening to our petition, you have concluded such a peace as may be of advantage to both parties, as we had confidence in you that you would.  On this account we greatly commend your prudence and goodness, since in choosing peace you have shewn that you love God, who is its author.  For, if unhappily peace had not been made, what else could have ensued but, with sin and danger on both sides, the shedding of the blood of miserable peasants

Rusticorum.  Cf. I. 44, p. 88, note 1, and Prolegom., p. viii.

Epistle XLIII.

To Theodelinda, Queen of the Lombards.

Gregory to Theodelinda, &c.

How your Excellency has laboured earnestly and kindly, as is your wont, for the conclusion of peace we have learnt from the report of our son, the abbot Probus.  Nor indeed was it otherwise to be expected of your Christianity than that you would in all ways skew your assiduity and goodness in the cause of peace.  Wherefore we give thanks to Almighty God, who so rules your heart with His loving-kindness that, as He has given you a right faith, so He also grants you to work always what is pleasing in His sight.  For you may be assured, most excellent daughter, that for the saving of so much bloodshed on both sides you have acquired no small reward.  On this account, returning thanks for your goodwill, we implore the mercy of our God to repay you with good in body and soul here and in the world to come.

Moreover, greeting you with fatherly affection, we exhort you so to deal with your most excellent consort that he may not reject the alliance of the Christian republic.  For, as I believe you know yourself, it is in many ways profitable that he should be inclined to betake himself to its friendship.  Do you then, after your manner, always strive for what tends to goodwill and conciliation between the parties, and labour wherever an occasion of reaping a reward presents itself, that you may commend your good deeds the more before the eyes of Almighty God.

Epistle XLIX.

To Anastasius, Bishop of Antioch

This was the younger Anastasius, who succeeded the patriarch of the same name to whom previous epistles are addressed.

Gregory to Anastasius, &c.

I received the letters of thy Fraternity, rightly holding fast the profession of the faith; and I returned great thanks to Almighty God, who, when the shepherds of His flock are changed, still, even after such change, guards the faith which He once delivered to the holy Fathers.  Now the excellent preacher says, Other foundation can no man lay than that is laid, which is Christ Jesus (1 Cor. iii. 2).  Whosoever, then, with love of God and his neighbour, holds firmly the faith that is in Christ, he has laid for himself the same Jesus Christ, the Son of God and man, as a foundation.  It is to be hoped therefore that, where Christ is the foundation, the edifice also of good works may follow.  The Truth also in person says, He that entereth not by the door into the sheep-fold, but climbeth up some other way, the same is a thief and a robber; but he that entereth in by the door is the shepherd of the sheep (Joh. x. 1).  And a little after He adds, I am the door.  He, then, enters into the sheep-fold through the door who enters through Christ.  And he enters through Christ who thinks and preaches what is true concerning the same Creator and Redeemer of the human race, and holds fast what he preaches; who takes upon him the topmost place of rule for the office of carrying a burden, not for the desire of the glory of transitory dignity.  He also watches wisely over the sheep-fold of which he has taken charge, lest either perverse men tear the sheep of God by speaking froward things, or malignant spirits ravage them by persuading to vicious delights.

Of a truth we remember how the blessed Jacob, who had served long for his wives, said, This twenty years have I been with thee; thy ewes and thy she goats have not been barren.  The rams of thy flock have I not eaten, nor shewn unto thee that which had been seized by a beast.  I made good every loss; whatever had been lost by theft, from me didst thou require it.  By day and night I was consumed by drought and frost; sleep fled from mine eyes (Gen. xxxi. 38).  If, then, he who feeds the sheep of Laban labours and watches thus, on what labour, on what watches, should he be intent who feeds the sheep of God?  But in all this let Him instruct us who for our sake became a man, who vouchsafed to become what he had made.  May He pour both into my weakness and into thy charity the spirit of His own love, and in all carefulness and watchfulness of circumspection open the eye of our heart.

But for men of a right faith being advanced to sacred orders thanks are to be paid without cease to the same Almighty God, and prayer ever made for the life of our most pious and most Christian lord the Emperor, and for his most tranquil spouse, and their most gentle offspring, in whose times the mouths of heretics are silent; since, though their hearts seethe with the madness of perverse thought, yet in the time of the Catholic Emperor they presume not to speak out the bad things which they think.

Furthermore, in speaking of your maintenance of the holy councils, your Fraternity declares that you maintain the first holy Ephesine synod.  But, seeing that from the account given in an heretical document which has been sent me from the royal city, I have found that, according to it, certain Catholic positions had been censured along with heretical ones, because some suppose that to have been the first Ephesine synod which was got together at some time or other by the heretics in the same city, it is altogether necessary that your Charity should apply to the Churches of Alexandria and Antioch for the acts of this synod, and find how the matter really stands.  Or, if you please, we will send you hence what we have here, preserved from of old in our archives.  For that synod which was held under pretence of being the first Ephesine asserts that certain positions submitted to it were approved, which are the declared tenets of Cœlestius and Pelagius.  And, Cœlestius and Pelagius having been condemned in that synod, how could those positions be approved, the authors of which were condemned

Cf. VI. 14.

Further, since it has come to our ears that in the Churches of the East no one attains to a sacred order except by giving of bribes, if your Fraternity finds it to be so, offer your first oblation to Almighty God by restraining in the Churches subject to you the error of simoniacal heresy.  For, to pass over other considerations, what manner of men can they be in sacred orders who are raised to them not by merit, but by bribes?  May Almighty God guard thy Love with heavenly grace, and grant to you to carry with you to eternal joys multiplied fruit and overflowing measure from those who are committed to your charge.

Epistle LV.

To Fantinus, Guardian (Defensorem), of Panormus (Palermo).

Gregory to Fantinus, &c.

A little time ago we wrote to Victor, our brother and fellow-bishop, that—inasmuch as certain of the Jews have complained in a petition presented to us that synagogues with their guest-chambers, situated in the city of Panormus, had by him been unreasonably taken possession of—he should keep aloof from their congregation until it could be ascertained whether this thing had been justly done, lest perchance injury should appear to have been alleged by them of their own mere will.  And indeed, having regard to his priestly office, we could not easily believe that our aforesaid brother had done anything unsuitably.  But, since we find from the report of Salarius, our notary, who was afterwards there, that there had been no reasonable cause for taking possession of those synagogues, and that they had been unadvisedly and rashly consecrated, we therefore enjoin thy Experience, since what has been once consecrated cannot any more be restored to the Jews, that it be thy care to see that our aforesaid brother and fellow-bishop pay the price at which our sons, the glorious Venantius the Patrician, and Urbicus the Abbot, may value the synagogues themselves with the guest-chambers that are under them or annexed to their walls, and the gardens thereto adjoining; that so what he has caused to be taken possession of may belong to the Church, and they may in no wise be oppressed, or suffer any injustice.  Moreover, let books or ornaments that have been abstracted be in like manner sought for.  And, if any have been manifestly taken away, we desire them also to be restored without any ambiguity.  For, as there ought to be no licence for them, as we have ourselves already written, to do anything in their synagogues beyond what is decreed by law, so neither damage nor any cost ought to be brought upon them contrary to justice and equity.

Epistle LVIII.

To Martin, Scholasticus

On the designation Scholasticus, see II. 32, note 2; V. 36, note 9.  The occasion of this and the following epistle appears to have been as follows.  Crementius, who was at that time primate of the province of Bizacia in Africa, had been accused by other African bishops.  The Emperor, appealed to by them, had desired Gregory to take cognizance of the case; but his interference had been objected to in Africa, where, as appears elsewhere, there was still jealousy of the claims of the Roman See.  Gregory had commissioned John, Bishop of Syracuse, to investigate the matter, and to him Crementius (who now professed—though Gregory doubted his sincerity—to defer to the Roman bishop) had sent the lawyer Martin to state his case.  The latter seems to have been directed to go on to Rome too, but had not done so.  Both Martin and John had subsequently written to Gregory on the subject, and to them he now replies.  Some three years seem to have afterwards elapsed without anything more being done:  see XII. 32, where Gregory urges the bishops of the province to investigate the old charges against their primate in synod:  but with what result does not further appear.

Gregory to Martin, &c.

Seeing that questions arising in civil affairs need, as is known to thy Greatness, very full enquiry, let thy wisdom consider with what care and vigilance the causes of bishops should be investigated.  But, in the letter which thou hast sent us by the bearer of these presents on the questions with respect to which thou wert sent to us by our brother and fellow-bishop Crementius, thou hast given only a superficial account of them, and hast been entirely silent about their root.  But, had their origin and intrinsic character been manifest to us, we should have known what should be decided about them, and would then settle the mind of our aforesaid brother by a plain and suitable reply.  This, however, is altogether displeasing to us, that thou givest us to understand that some of the bishops have gone to the court

Ad comitatum; referring to the suffragans of Crementius having complained to the Emperor against their primate.

Epistle LIX.

To John, Bishop of Syracuse

See preceding epistle, note 1.  On this John’s election to the See of Syracuse on Gregory’s strong recommendation after the death of Maximianus, see V. 17.

Gregory to John, &c.

I have received your Fraternity’s letter, wherein you inform me that the most eloquent Martin has come from the African province and communicated something to you privately.  And indeed your Fraternity, as often as you find occasion, ceases not to shew your love towards the blessed apostle Peter.  Wherefore we give thanks to Almighty God, that where you are, there we are not found absent.  Nevertheless, your Holiness is not yet fully cognizant of the case in hand.  For the Byzacene primate

Viz. Crementius.  See preceding epistle.

Epistle LX.

To Romanus and other Guardians (defensores) of the Ecclesiastical Patrimony.

Gregory to Romanus the guardian, Fantinus the guardian, Sabinus the sub-deacon, Sergius the guardian, Boniface the guardian (a paribus

See I. 25, note 8.

Since, even as cautious foresight knows how to block the way against faults, and to avoid what is hurtful, so neglect opens the way to excesses, and is wont to incur what ought to be guarded against, we ought to bestow very careful attention, and see alike to the reputation and to the safeguard of our brethren and priests.  Now it has come to our ears that certain of the bishops, under pretext, as it were, of help, associate themselves in one house with women.  And so, lest hereby just occasion of detraction should be given to scoffers, or the ancient enemy of the human race should take advantage of an easy matter of deceit, we enjoin thee by the tenor of this mandate that thou study to shew thyself strenuous and solicitous.  And, if any of the bishops included within the limits of the patrimony committed to thee are living with women, do thou entirely put a stop to this, and for the future by no means suffer any women to reside with them, except such as the censorship of the sacred canons allows, that is a mother, an aunt, a sister, and others of this sort, concerning whom there can be no ill suspicion.  Yet they do better, if they refrain from living together even with such as these.  For we read that the blessed Augustine refused to live even with his sister, saying, Those who are with my sister are not my sisters.

The caution, then, of a learned man ought to be a great instruction to us.  For it is a mark of uncautious presumption for one that is less firm not to fear what a strong man is afraid of.  For he wisely overcomes what is unlawful who has learnt not to use even what is allowed him:  and indeed we bind none in this matter against their will, but, as physicians are accustomed to do, we prescribe carefulness for health’s sake, even though it be for the time distressful.  And therefore we impose no necessary obligation; but, if any should choose to imitate a learned and holy man, we leave it to their own will.  Let, then, thy Experience act with zeal and solicitude for the observance of what we have ordered to be prohibited.  For, if hereafter it should chance to be found otherwise, know that thou wilt incur no slight risk with us.  Furthermore, let it be thy care to exhort these same bishops, our brethren, that they admonish those who are subject to them, to wit those who are constituted in sacred orders, to observe in all ways after their example what they themselves observe; this only being added, that these, as canonical authority has decreed, are not to leave wives whom they ought to govern chastely.  Given in the month of March, Indiction 2.

Epistle LXI.

Here begins the epistle of Rechared, King of the Goths, addressed to the blessed Gregory, Bishop of Rome

The genuineness of this letter is considered doubtful.  It may have been a forgery founded on Epistle CXXII. in this book from Gregory to Reccared.  The Latin in the original is in many parts incorrect and ungrammatical; being such indeed Reccared’s was not unlikely to be.  Other letters relating to the conversion of Reccared are I. 43; IX. 121, 122.

Rechared to the holy lord and most blessed pope, the bishop Gregory.

At the time when the Lord in His compassion caused us to be dissociated from the impious Arian heresy, and the holy Catholic Church gathered us into her bosom ameliorated in the path of faith, it was then the desire of our mind to seek with delight and with the whole bent of our mind so very reverend a man; thee who art powerful above all other bishops, that he might commend in all ways a thing so worthy and acceptable to God for us men.  But, whereas we are engaged in many cares of government, being occupied by divers occasions, three years passed without the desire of our mind being satisfied.  And after this we chose, for the purpose of sending them to thee, some abbots of monasteries, who should proceed to thy presence, and offer gifts sent by us to Saint Peter, and bring us word more distinctly of thy holy reverence’s health.  But, as they hastened on their way, and were almost in sight of the shores of Italy, it befell them that they struck on certain rocks near Marseilles, and were scarcely able to deliver their own souls.  And now we have entreated a presbyter whom thy Glory had sent as far as the city of Malaca (civitatem Malicitanam) to come into our sight.  But he, detained by bodily infirmity, has in no wise been able to reach the soil of our kingdom.  But, as we know most certainly that he was sent by thy Holiness, we have sent a golden cup ornamented on the outside with gems for thy Holiness (as I trust thou wilt vouchsafe to do) to offer as worthy of the apostle who shines the first in dignity.  For I also beg thy Highness, when an opportunity is found, to seek us out by thy sacred golden letters.  For how much I truly love thee I believe is not hidden, the Lord inspiring thee, from the fecundity of thine own breast.  It is sometimes the case that those whom tracts of land or sea divide the grace of Christ glues together as if visibly.  For to those who do not see thee at all in person fame discloses thy goodness.

Further, I commend with all veneration to thy Holiness in Christ, Leander, the priest of the church of Hispalis, since through him thy benevolence has been made clearly manifest to us; and when we talk of thy life with this same bishop, we reckon ourselves as your inferiors in regard to your good deeds.  I am delighted to hear of thy health, most reverend and most holy man; and I beg of thy Christian prudence that thou wouldest commend frequently in thy prayers to our common Lord us and our people, who are ruled after God under our government, and have been acquired by Christ in your times; that hereby true charity to God-ward may establish in well-being those whom the breadth of the world separates.

Epistle LXII.

To Romanus, Guardian (Defensorem).

Gregory to Romanus, &c.

It has come to our ears that the tonsuratores

“Tonsuratores dici potuere qui erant præpositi colonis seu possesseribus prædiorum Ecclesiæ Romanæ, qui erant tonsurati in signum subjectionis, more Romanorum.”  Alteserra.

Furthermore, we desire thee to make a thorough examination of the accounts of Fortunatus; and, when he has satisfied all the debts that appear against him, allow him no longer to have to do with the patrimony, or with any action of our Church, seeing that, as we have heard, he has conducted himself in such a manner that he ought not henceforth to have any communication with our people.

Furthermore, it has been reported to us that one Martianus, who has assumed to himself the name of a defensor, has declined to pay obedience to our brother and fellow-bishop John, to whom we had committed the charge of our patrimony.  Inquire therefore; and, if it is true, let him be sent into exile, that his disobedience to him from whose Church he has seized for himself a false title of honour, and who is promoting the interests of the same, may not go unpunished.  But, if there are also any others disobedient to the orders of our said brother, thou wilt by all means visit them with strict punishment.

Epistle LXV.

To Januarius, Bishop of Caralis (Cagliari).

Gregory to Januarius, Bishop of Sardinia.

It has come to our ears that some of your clerics, inflated with a spirit of elation (which is a serious thing to be said), neglect obedience to the commands of your Fraternity, and occupying themselves rather in the services and labours of others, desert the business of their own Church in which they are needed.  For this reason we greatly wonder why you do not keep up the rule of discipline, and restrain them, when wandering dissolutely at large, with a rein of strict control to the requirements of the office they have undertaken.  It is said also that some of these contumacious clerks, in order to obtain support against you, resort to the patronage of our guardian (defensoris) Vitalis.  Wherefore we have sent a letter to him, telling him not to dare henceforth to support any one of your clerks against you unreasonably; but, if any case of fault should arise which is not a serious one but merits pardon, to approach you rather as an intercessor than as a supporter of the culprit.  Be on your guard, then, that no such report shall hereafter reach us of your subjects despising you.

We have learnt also that a certain widow left her substance to the monastery of St. Julian, and that this substance has been plundered by one of your clerks who used to direct the actions of the deceased woman while she lived, and that he now evades making restitution.  We therefore exhort thee that, if what is said should prove to be true, you cause him to be constrained by strict proceedings, to the end that he may make haste to restore without diminution the property left to the monastery, and be compelled to give up, even with the loss of his reputation, that which, preserving the purity of his honour, he ought not to have dared to take.  But what a cause for shame it is that we should appear as admonishing your Fraternity to restrain your clerk under the vigour of discipline, this I believe that you yourself feel in your own heart.

Also against worshippers of idols, and soothsayers, and diviners, we very earnestly exhort your Fraternity to be on the watch with pastoral vigilance, and publicly among the people hold forth against the men who do such things, and recall them by persuasive hortation from the contagion of so great sacrilege, and such temptation of divine judgment, and peril in the present life.  If, however, thou shouldest find them unwilling to amend and correct themselves from such doings, we desire thee to lay hold of them with fervent zeal, and, in case of their being slaves, to chastise them with blows and torments, whereby they may be brought to amendment.  But, if they are freemen, they should be directed to penitence by suitable and strict confinement; so that they who scorn to listen to salutary words reclaiming them from peril of death may at any rate be brought back by bodily torments to the desired sanity of mind.  We have also been informed that, you having committed the care of your patrimony to certain laymen, they, after having been detected in depredations on your peasants and flight in consequence, both refuse to restore the property which, as not being subject to your control, they indecently retain as though it were in their own power, and also scorn to render you an account of their doings.  If this be so, it is fitting that the matter be strictly investigated by you, and the case between them and the peasants of your Church be thoroughly examined.  And whatever fraud may be discovered in them let them be compelled to make restitution for with the penalty appointed by the laws.  But for the future your Fraternity must take care that ecclesiastical property be not committed to secular men not living under your rule, but to approved clerics holding office under you; in whom if any wrong doing should be found, you may be able to correct what has been unlawfully done, as in the case of persons under you, whom the obligation of their condition convenes before you rather than excuses.

Epistle LXVII.

To Constantius, Bishop of Milan

See III. 47, note 2.

Gregory to Constantius, &c.

Maximus, the prevaricator of the Church of Salona, after he had failed to obtain anything through the greater powers of the world, has betaken himself to the lesser ones; and by a superfluity of prayers and by attestation to his good works he strives to prevail with us.  This being so, I have thought it would be inhuman in me, if he who says that he fears me much were quite unable to find me in some degree more indulgent.  And I have therefore decided that our most reverend brother and fellow-bishop Marinianus should take cognizance of his cause in the city of Ravenna.  If, however, by any chance his person is suspected, we desire that your Fraternity also, if it is not too laborious for you, should take the trouble of repairing to the same city, and sit together with our aforesaid brother in the same trial.  Whatever, then, may seem good to each of your Holinesses, know that it will seem good to me; and your judgment I accept as my own; and what things you both think should be remitted, be assured that I remit; taking, however, careful heed that we may not appear to be either sinfully remiss or austere to the injury of Holy Church.  We have enjoined the execution of this matter on the Chartulary Castorius, that he may fully report to us all that has been done.

Epistle LXVIII.

To Eusebius of Thessalonica.

Gregory to Eusebius of Thessalonica, Urbicus of Dyrrachium, Andrew of Nicopolis, John of Corinth, John of Prima Justiniana, John of Crete, John of Larissa and Scodra, and many other bishops.

We are constrained by the care of government which we have undertaken to extend vigilantly the solicitude of our office, and to instruct the minds of our brethren by addresses of admonition, that no wrongful presumption may avail to deceive the ignorant, nor any dissimulation to excuse those who know.  Be it known then to your Fraternity that John, formerly bishop of the city of Constantinople, against God, against the peace of the Church, to the contempt and injury of all priests, exceeded the bounds of modesty and of his own measure, and unlawfully usurped in synod the proud and pestiferous title of œcumenical, that is to say, universal.  When our predecessor Pelagius of blessed memory became aware of this, he annulled by a fully valid censure all the proceedings of that same synod, except what had therein been done in the cause of Gregory, bishop of Antioch, of venerable memory; taking him to task with most severe rebuke, and warning him to abstain from that new and temerarious name of superstition; even so as to forbid his deacon to go in procession

Procedere; i.e. proceed to the Holy Table for celebration.  Cf. VII. 34, note 7.

Epistle LXXVIII.

To Eulogius, Patriarch of Alexandria.

Gregory to Eulogius, &c.

I have received at the hands of the bearer of these presents the letter of your most sweet Holiness, speaking to me about your cause being terminated speedily.  But, as soon as he had come, he learnt how the possession which he sought from our Church was held, and soon satisfied himself about it.  The business he had with others he settled without contention.

But concerning the matter which ought by all means to have been written about to me, your Holiness has written nothing, considering me also to be tardy therein.  And indeed, for fear of its breaking out into the scandal of division, I have been unwilling to be the author of such division.  For I have chosen that whatever may follow should ensue through others.  But in time to come, God granting it, you will have proof that in a cause wherein I desire to please God I am not afraid of men.  Concerning this I took care to write to you before now, even when you went to Constantinople.

As to the timber, I had prepared pieces of a larger size, as your Blessedness had requested in your letter; but so small a ship has been sent here that it could not carry them, unless they had been cut.  But I was unwilling to have them cut, and have reserved for your judgment what should be done about them.  If you do not require them, we will adapt them for other uses here.  Moreover, I beg of your Holiness to pray for me earnestly, since I am incessantly pressed down by pains of gout, and swords of barbarians, and distressing cares.  But, if you bestow on me the help of your prayer, I believe that you will strongly aid me against all adversities.

Epistle LXXIX.

To Marinianus, Bishop of Ravenna

See III. 47, note 2.

Gregory to Marinianus, &c.

What is to be done in the case of Maximus you have learnt from the letters which we have before sent to you.  But, since we have ascertained from the report of our Chartulary Castorius, the bearer of these presents, what is the wish, or rather the request, of your Fraternity in this matter, therefore if the said Maximus, in the presence of you and our aforesaid Chartulary, shall purge himself on oath from simoniacal heresy, and with respect to other charges shall, before the body of Saint Apollinaris, as we have written, reply only, when interrogated, that he is guiltless, we commit his cause to the judgment of your Fraternity, with regard to his having presumed to celebrate the solemnities of mass while excommunicated, as to what penance such fault shall be purged by.  And so, whatever according to God seems good to you, do you settle without fear, and entertain no doubt with regard to us.  For whatsoever may be ordained by you concerning this cause we both thankfully accept and willingly allow.  Yet we exhort you that you should be careful, and so temper what you provide for being done as both to deal kindly with him, if so it shall seem fit, and by a suitable arrangement to observe, as you ought, the genius of ecclesiastical vigour.  We have instructed the above-named bearer, while present with us, how he is to act with you; and, having learnt all thoroughly from him, do you so acquit yourselves in all respects that in your anxious care we may feel that our presence has been with you.

Epistle LXXX.

To Castorius, Notary

See below, Ep. LXXIX., and III. 47, note 2.

Gregory to Castorius, &c.

The more thou seest thyself to be trusted by us, and charged with the conduct of cases when need arises, the more oughtest thou to shew thyself energetic and solicitous.  Accordingly, if Maximus of Salona, having taken oath, shall affirm that he is not guilty of simoniacal heresy, and, as to other matters, when merely questioned before the body of Saint Apollinaris, shall reply that he is innocent, and shall have done penance, as we have directed, for his disobedience, we desire that, to console him, thy Experience should give him the letter which we have written to him

See below, Ep. LXXXI.

Furthermore, as to our brother Sabinianus, bishop of Jadera

See VII. 15, VIII. 10.

Epistle LXXXI.

To Maximus, Bishop of Salona

See above, Ep. LXXX. and III. 47, note 2.

Gregory to Maximus, &c.

Although to what was faulty in thy ordination at the first thou hast added serious evil through the fault of disobedience, yet we, tempering with becoming moderation the authority of the Apostolic See, have never been incensed against thee to the extent that the case demanded.  But our displeasure which thou hadst excited against thyself continued the longer in that a sense of the responsibility entrusted to us tormented us exceedingly, lest we might seem to be passing over without attention certain unlawful doings of thine that we had heard of.  And, if thou considerest well, thou wilt see that thou thyself, by deferring to satisfy us, didst confirm these reports, and thereby didst exasperate us the more against thee.  But now that, following wholesome counsel, thou hast submitted thyself humbly to the yoke of obedience, and that thy love, in doing penance

According to a narrative found in some few codices of the Registrum Epistolarum, and printed in an appendix by the Benedictine Editors, the penance done by Maximus at Ravenna consisted in his prostrating himself on the pavement of the city for three hours and exclaiming, “Peccavi Deo, et beatissimo papæ Gregorio.”

Epistle LXXXII.

To Anatolius, Constantinopolitan Deacon

Gregory’s apocrisiarius at Constantinople.

Gregory to Anatolius, &c.

To good and devoted sons it is worth our labour so to respond as to double, because we are paying a debt, what it would befit us of our own mere motion to bestow upon them.  Seeing, then, that the bearer of these presents, our son the magnificent Marcellinus

Supposed to be identical with Marcellus, Proconsul of Dalmatia, who, having originally and for some time afterwards supported Maximus as bishop of Salona against Gregory, had apparently made overtures for reconciliation with the latter.  See IX. 5, and on the whole subject III. 47, note 2.  He seems to have now fully satisfied Gregory, whose laudation of him in this letter is in marked contrast to the tone of IX. 5, addressed to Marcellus himself previously.

Epistle XCI.

To Fortunatus, Bishop of Neapolis (Naples).

Gregory to Fortunatus, &c.

Inasmuch as the Father of God’s servants whom I had sent to the city of Naples has, by the ordering of God as it hath pleased Him, departed this life, it has seemed good to me to send the bearer of these presents, the monk Barbatianus, for the government of the same monks.  For the present we decide that he shall be Prior, so that, if his life should approve itself to thy Fraternity, thou mayest after a little time ordain him as their Father.  For he has some good qualities that commend him.  But he has this great fault, that he is exceedingly wise in his own conceit.  And it is evidently known how many branches of sin may spring from this root.  Let thy Holiness, therefore, keep careful watch over him; and if you shall find him become wary in government and humble in his own mind, then, with the permission of God, advance him to the dignity of Abbot.  But, if he makes little progress in humility, defer his ordination, and report to me

See X. 24.

Epistle XCIII.

To Gulfaris, Magister Militum

As to Gregory’s renewed efforts, now with better hope after the accession of Callinicus as Exarch of Italy to recover the Istrian schismatics in the matter of “the Three Chapters,” see above, IX. 9, 10.  Gulfaris, addressed in this epistle, was in military command in Istria, and appears to have exerted himself to further the aims of Gregory, who ever gladly availed himself of the aid of the secular arm.  Other letters on the same subject follow.

Gregory to Gulfaris, &c.

The bearers of these presents, who come to us from the Istrian parts, have reported such good things of your Glory as to inflame us ardently to return you thanks.  For we learn that, among the cares of the government of those parts which has been committed to you, you are especially anxious to win souls, and that you so take pains to recall the hearts of wanderers to the unity of the Church that, as far as your desire goes, you would have no one there separated from the Apostolic Church; and that so great love of Peter, the Prince of the Apostles, inflames you that you long with all your heart to restore the sheepfold of him to whom the keys were delivered by the Lord the Creator of all.  Have, glorious son, from such and so great a work, a confident anticipation of divine retribution, wherein not only our admonition but also the words of the apostle confirm thee, since he who shall have caused a sinner to be converted from the error of his way shall save his soul from death, and cover a multitude of sins (James v.).  For, however great be temporal affluence, or at any rate prosperity, it has its end,—the limit of death.  But this pursuit of winning souls, which you have taken up, retains the certainty of its hope fixed; to wit, the retribution of eternal life.  Wherefore, greeting you with fatherly affection, we exhort your Glory that you the more earnestly give effect to the zeal for the unity of our holy faith which the Author of unity Himself has given you; and that, recalling whomsoever you can from the error of their schism into the bosom of Mother Church, you cherish them with continual admonition.  And accomplish this also,—so to protect with the succour of your defence those whom the Lord through you may grant to be restored to His fold that there may be no quarter to which those who are still in error may be able to resort for the accusation of such as return to sound counsels.  For, while you uphold the cause of God on earth, He Himself will prosperously direct your actions here with the aid of His protection, and there will remain for you, in the eternal life which you long for, retribution for your so great well-doing.

Epistle XCIV.

To Romanus the Guardian (Defensorem).

Gregory to Romanus, &c.

The bearers of these presents, who came hither from the parts of Istria to find their bishop who is now living in the parts of Sicily, have asked us to speed them in their way, and we have arranged for their journey hence.  Let, then, thy Experience receive them, and arrange for their reaching their said bishop as soon as possible; lest, as they allege may be the case, others of the schismatics in those parts should be beforehand to persuade them.  For, so far as they indicate, the bishop himself has a desire to come to us in behalf of the unity of the faith.  Assistance therefore should be given them, that, with the help of the Lord, they may accomplish the good things they desire.  But let thy Experience, in person if he is near at hand or otherwise by letter, exhort this same bishop to lose no time in hastening, with the Lord’s good favour, to the threshold of the Apostles, being assured that he will be received by us with all affection.  We also desire thee to pay him the cost of his journey to enable him to come to us.  But, if he finds coming here burdensome, and arranges to live in Sicily, and consents, with his security given, to remain in the unity of the Church among the perverters of Scripture, this also do not thou delay to inform us of, that we may arrange, with the help of the Lord, how provision may be made for his expenses there.  But lend also thy concurrence and succour for the bearers of these letters to come to their said bishop, so that after leaving us they may experience no less attention.

Epistle XCVIII.

To Theodore, Curator

“Erat forte magistratus municipalis, qui annonæ civitatis curam gerit.”  Note to Benedictine Edition.

Gregory to Theodore, &c.

Although from the report of our responsalis we have long heard many things of you to rejoice our heart, yet now our son the abbot Probus, who has returned to us, has reported still further such things of the charity of your Glory as it is becoming should be told of a really good and most Christian son.  And, since he has told us of such kind feeling on your part, and such earnestness in arranging the peace as has not appeared even in our own citizens who have previously been in your parts, we beg the mercy of heavenly protection to recompense you for this in body and in soul both here and in the world to come, seeing that you have not ceased to act advantageously for the weal of many.

We inform you therefore that Ariulf

The Lombard duke of Spoletum, who had besieged Rome, a.d. 592, previously to the invasion of King Agilulph in person.  Cf. II. 3, 29, 30, 46, and Prolegom., p. xix.

Epistle CV.

To Serenus Bishop of Massilia (Marseilles).

Gregory to Serenus, &c.

That we have been so long in sending a letter to your Fraternity attribute not to sluggishness, but to press of business.  We now commend to you in all respects the bearer of these presents, our most beloved son Cyriacus, the Father of our Monastery, that no delay may detain him in the city of Massilia, but that he may proceed under God’s protection to our brother and fellow-bishop Syagrius

It appears from Epistle CIX. below that Cyriacus was being now sent to the bishop of Autun with the special view of getting a synod called by queen Brunechild for restraining the simony and other ecclesiastical irregularities which were prevalent in Gaul.  Cf. also above, IX. II, to Brunechild.

Furthermore we notify to you that it has come to our ears that your Fraternity, seeing certain adorers of images, broke and threw down these same images in Churches.  And we commend you indeed for your zeal against anything made with hands being an object of adoration; but we signify to you that you ought not to have broken these images.  For pictorial representation is made use of in Churches for this reason; that such as are ignorant of letters may at least read by looking at the walls what they cannot read in books.  Your Fraternity therefore should have both preserved the images and prohibited the people from adoration of them, to the end that both those who are ignorant of letters might have wherewith to gather a knowledge of the history, and that the people might by no means sin by adoration of a pictorial representation

Cf. XI. 13.

Epistle CVI.

To Syagrius, Ætherius, Virgilius, and Desiderius, Bishops

This is a circular letter to the metropolitan bishops to prepare them for the general synod which Gregory was anxious should be held in Gaul for checking the simony, and other abuses, continually referred to by him as prevalent there.  Cf. in this book, Epistles XI., CVII., CVIII., CIX., CX.  On a paribus, see I. 25, note 8.

Gregory to Syagrius of Augustodunum (Autun), Etherius of Lugdunum (Lyons), Virgilius of Aretale (Arles), and Desiderius of Vienna (Vienne), bishops of Gaul.  A paribus.

Our Head, which is Christ, has to this end willed us to be His members, that through the bond of charity and faith He might make us one body in Himself.  And to Him it befits us so to adhere in heart, that, since without Him we can be nothing, through Him we may be able to be what we are called.  Let nothing divide us from the citadel of our Head, lest, if we refuse to be His members, we be left apart from Him, and wither like branches cast off from the vine.  Wherefore, that we may be counted worthy to be the dwelling-place of our Redeemer, let us abide in His love with entire earnestness of mind.  For He Himself says, He that loveth me will keep my word, and my Father will love him, and we will come unto him, and make our abode with him (Joh. xiv. 23).  But, since we cannot keep close to the author of all good, unless we cut away from us covetousness, which is the root of all evil, we therefore by these present writings (which associate us together mutually as in the alternate discourse of a wished for visitation) approach your Fraternity in accordance with apostolic institutes, that, leaning on the rules of the Fathers and the Lord’s commands, we may banish from the temple of faith avarice, which is the service of idols, so as to suffer nothing hurtful, and nothing disorderly, to be in the house of the Lord.

I apprize you to wit, that we have long heard it currently reported how that in the regions of Gaul sacred orders are conferred through simoniacal heresy.  And we are affected with sorrowful disgust, if money has any place in ecclesiastical offices, and that which is sacred is made secular.  Whosoever, then, sets himself to buy this thing by the giving of a price, having regard not to the office but to the title, covets not to be a priest, but only to be called one.  What forsooth?  What comes of this but that there is no trial of a man’s conduct, no carefulness about his moral character, no enquiry into his life, but that he only is counted worthy who has the means to give a price?  Hence it ensues, if the matter be weighed in a true balance, that, while one wickedly makes haste to snatch a place of utility with a view to vain glory, he is all the more unworthy from the very fact of his seeking dignity.  Moreover, as one who refuses when invited and flies when sought should be brought up to the sacred altar, so one that sues of his own accord and pushes himself forward importunately should without doubt be repelled.  For whoever thus strives to climb to higher places, what does he but decrease in increasing, and in rising outwardly sink low inwardly?  Wherefore, dearest brethren, in ordaining priests let sincerity prevail, let there be simple consent without venality, let a pure election be preferred, so that advancement to the highest place of the priesthood may be believed to be due, not to the suffrage of sellers, but to the judgment of God.  For that it is a grievous crime to wish to procure or to sell the gift of God for a price evangelical authority is witness (Matth. xxi.).

For, when our Lord and Redeemer went into the temple, He overthrew the seats of them that sold doves.  What else is it to sell doves but to receive a price for the laying on of hands, and to put to sale the Holy Spirit whom Almighty God gives to men?  And that the priesthood of such as do so falls before the eyes of God is plainly signified by the overthrowing of the seats.  And yet the perverseness of this iniquity still puts forth its strength.  For it drives those to sell whom it deceives into buying.  And, while attention is not paid to what is enjoined by the divine voice, Freely ye have received, freely give (Matth. x. 8), it is brought to pass that it increases, and becomes doubled in one and the same contagion of sin, to wit of the buyer and of the seller.  And, it being well known that this heresy crept into the Church with a pestiferous root before all others, and was condemned in its very origin by apostolic detestation, why is it not guarded against?  Why is it not considered that blessing is turned into a curse to him who is promoted to the end that he may become a heretic?

For the most part, then, the adversary of souls, when unable to insinuate into them what is wrong on the face of it, endeavours to supplant them by throwing over it as it were a show of piety, and persuades them, perhaps, that money ought to be received from those who have it, so that there may be wherewith to give to those who have it not, if only he may even so infuse mortal poisons concealed under the appearance of almsgiving.  For neither would the hunter deceive the wild beast, nor the fowler the bird, nor the fisherman catch the fish, if the former were to set their snares in open view, or if the latter had not his hook hidden by the bait.  By all means, then, the cunning of the enemy is to be feared and guarded against, lest those whom he cannot subvert by open temptation he should succeed in slaying more cruelly by a hidden weapon.  For indeed it is not to be accounted almsgiving if that be dispensed to the poor which is got by unlawful dealings, since he who with this intention receives amiss as though with the view of dispensing well is the worse for it rather than the better.  The alms that please the eyes of our Redeemer are not those that are gathered together in unlawful ways and from iniquity, but such as are bestowed out of what has been granted to us and well acquired.  Hence this also is certain, that, though monasteries or hospitals or aught else be built with the money given for sacred orders, it profits not for reward; since, when one that is perverse and a buyer of dignity is transferred to a holy place, and constitutes others after the likeness of himself for a consideration given, he destroys more by his evil administration than he who has received money from him for ordination can build up.  That we should not, then, try to get anything with sin under pretence of almsgiving we are plainly warned by Holy Scripture, which says, The sacrifices of the impious are abominable which are offered of wickedness (Prov. xxi. 27).  For whatever in God’s sacrifice is offered of wickedness appeases not, but provokes, the anger of Almighty God.  Hence again it is written, Honour the Lord from thy just labours (Prov. iii. 9).  Whoso, then, takes evilly that he may, as he supposes, give well, it is evident without doubt that he honours not the Lord.  Hence also it is said through Solomon, Whoso offers a sacrifice of the substance of the poor is as though he slew a son in his father’s sight (Ecclus. xxxiv. 24).  Now let us consider how great is a father’s grief if his son be killed in his sight:  and hence we easily understand how much God is grieved when a sacrifice is given Him out of pillage.  Exceedingly to be shunned then, most beloved brethren, is the perpetration of the sins of simoniacal heresy under pretence of almsgiving.  For it is one thing to do alms on account of sins, but another to commit sins on account of alms.

This also, which has reached our ears, we include as worthy of no dissimilar detestation; that some persons, inflated with desire of dignity, are tonsured on the death of bishops, and from being laymen are suddenly made priests, and shamelessly snatch at the leadership of religious life, not having as yet even learnt to be soldiers.  What good do we suppose these will do their subjects, who, before touching the threshold of discipleship, fear not to occupy the place of mastership?  In such a case it is needful that, even though any one were of unquestioned merit, he should be exercised in ecclesiastical offices by passing through distinct orders.  He should see what he is to imitate, he should be formed into the shape he is to retain, so that afterwards he may not err, when chosen for shewing the way of life to the erring.  He should, then, be polished long by religious meditation, that he may be well-pleasing, and so shine as a candle placed on a candlestick that the adverse force of winds driving against the kindled flame of erudition may not extinguish it, but increase it.  For, since it is written, That one should first be proved, and so minister (1 Tim. iii. 10), much more ought he first to be proved who is taken as an intercessor for the people, lest bad priests should become the cause of the people’s ruin.  There can therefore be no excuse, no defence against this, since it is clearly known to all how solicitous about diligent attention to this matter is the holy and excellent teacher, who forbids that a novice should accede to sacred orders (1 Tim. iii.).  But, as then one was called a novice who had been newly planted in the conversation of the holy faith, so one is now to be held to be a novice who, having been suddenly planted in the habit of religion, creeps on to canvass for sacred dignities.  Orders, then, should be risen to in an orderly way:  for he courts a fall who seeks to rise to the topmost heights of a place by steep ascents, disregarding the steps that lead to it.  And, seeing that the same apostle teaches his disciple, among other directions with regard to sacred orders, that hands are to be laid hastily on no man (1 Tim. v.), what can be more hasty or what more headlong than to begin at the top, and that a man should commence by being a bishop before he has been a minister?  Whosoever, then, desires to obtain priesthood, not for the pomp of elation but for doing good, let him first measure his own strength with the burden he is to undergo, that, if unequal to it, he may abstain, and also approach it with fear, even if he thinks himself sufficient for it.

Further, it will not be beside the mark, if, in addition to the argument from rational beings we draw one from our use of irrational things.  For timber suitable for buildings is cut from forests, and yet the weight of the building is not imposed on them while they are yet green, or till a delay of many days has dried their greenness, and rendered them fit for necessary use.  And, if by any chance this precaution is neglected, they are soon broken by the mass imposed upon them, and the material provided for support begets ruin.

For hence also medical men, whose care is for the body, do not offer certain remedies to him that needs them while recently concocted, but leave them to be macerated for some time.  For, should any one give them immaturely, there is no doubt that the means of health become a cause of danger.  Let them learn, therefore, let priests in their office learn, those namely to whom the cure of souls is entrusted, to observe what men of various arts under the teaching of reason attend to, and restrain themselves from ambition, if not of fear, yet at any rate of very shame.

But, lest perchance any one should still wish to defend himself on the pretext of an evil custom, let the discretion of your Fraternity restrain them with the rein of reason, and not allow them to lapse into unlawful doings, since whatever is deserving of punishment ought not to be adduced as an example for imitation, but for correction.

Nor, further, can we suffer you to pass over neglectfully this other matter, which alike requires correction.  For of what profit is it to have guarded all besides if through one place pernicious access be afforded to the enemy?  Therefore let women be prohibited from living with those who are constituted in any sacred order.  With regard to them, lest the old enemy of the human race should exult, it must be laid down by the consent of all that they may have no other women with them but those whom the sacred canons include.  And, though this interdiction is perhaps bitter for the time to some, there is no doubt that it will afterwards grow sweet from its very benefit to their souls, if the enemy be overcome in that whereby he might have overcome them.

In this part of our solicitude also we must not leave unnoticed what has been ordained by the provision of the Fathers, for the sake of advantage, concerning the holding of councils throughout dioceses.  Wherefore, lest there should be any dissension among brethren, or any fomentation of discord between superiors and subordinates, it is necessary that priests should assemble together, so that there may be discussion about cases that arise, and salutary conference about ecclesiastical observances; to the end that, while things past are corrected and things future regulated, the Almighty Lord may be praised on all sides in one accord by brethren.  Know ye whose presence will be with you, seeing that it is written, Where two or three are gathered together in My name, there am I in the midst of them (Matth. xviii. 20).  If, then, He will vouchsafe to be present where there are two or three, how much more will He not be wanting where many priests have come together?  And indeed it is not unknown what is appointed by the rules of the Fathers as to the holding of a council twice in the year.  But, lest haply any necessity should not allow this rule to be carried out, we decree that still one shall meet, without any excuse allowed, once; so that nothing wrong, nothing unlawful, may be ventured on while a council is being expected.  For commonly, though not from love of justice, yet from fear of enquiry, people abstain from that which it is known may displease the judgment of all.  Let us, most beloved brethren, keep this observance to be left to our posterity; and let us meditate on all that is written in the sacred writings for our instruction, and incite all we can to follow it.  For it is certain that, if with all our heart we attend to these salutary precepts, we escape all taint of vices, since, while we lean on these whereby we are built up, we shut out, no doubt, all place for deception.

Therefore for the purposes mentioned above, we desire your Fraternity, God willing, to assemble a synod, and in it, through the mediation of our most reverend brother and fellow-bishop Aregius

Perhaps an error for Syagrius, bishop of Augustodunum (Autun), to whom the use of the pallium had been recently conceded on certain conditions, and to whom the assembling of the synod was committed, though he was not thus authorized to take precedence of his metropolitan, the bishop of Lyons.  See Ep. CVIII. and Ep. XI. note 2.  Cyriacus, mentioned below, had been sent specially from Rome to forward and regulate the proceedings (see Ep. CIX., note 2), Aregius of Vapincum being also directed to send Gregory a full report of the proceedings (see Ep. CVII.).  If the intended synod was held at all, it appears to have failed to put a stop to the abuses complained of.  For a year or two later we find Gregory still referring to them, and pressing for a synod to suppress them.  See XI. 55, 56, 57, 59, 60, 63.

Epistle CVII.

To Aregius, Bishop of Vapincum

A see in Narbonensis Secunda under the Metropolis of Aquæ (Aix); the modern Gap.

Gregory to Aregius, Bishop in Gaul.

The affliction of your Fraternity, which we have learnt that you have had for the loss of your people, has given us such cause of grief that, since charity makes us two one, we feel our heart to be especially in your tribulations.  But in the midst of this we have been much consoled by your having brought your mind to discern how it becomes you to bear sorrow patiently, and, in the hope of another life, not to have long continued grief for death.  Still, lest some tribulation should still maintain itself in your soul, I exhort you to rest from sorrow, to cease to be sad.  For it is unseemly to addict oneself to wearisomeness of affliction for those of whom it is to be believed that they have attained to true life by dying.  Those have perhaps just excuse for long continued grief who know not of another life, and have no trust that there is a passing from this world to a better.  We, however, who know this, who believe it and teach it, ought not to be too much distressed for them that depart, lest what in others has a show of affection, be to us rather a matter of blame.  For it is, as it were, a kind of distrust to be tormented by sadness in opposition to what everyone preaches, as the Apostle says, But we would not have you to be ignorant, brethren, concerning them that are asleep, that ye sorrow not even as others which have no hope (1 Thess. iv. 12).

Having, therefore, this reason before us, dearest brother, we should try, as we have said, not to afflict ourselves about the dead, but bestow affection on the living, to whom pity may be of advantage and love bear fruit.  Let us henceforth hasten, by reproving, exhorting, persuading, soothing, comforting, to profit all we can.  Let our tongue be an encouragement to the good, a goad to the bad; let it beat down the puffed up, appease the angry, stir up the slow, kindle the idle by exhortation, persuade the shrinkers back, soothe the rough, comfort the despairing; that, as we are called leaders, we may shew the way of salvation to them that are advancing forward.  Let us be vigilant in keeping guard, let us defend all approaches against the snares of the enemy.  And, if ever error should have drawn aside a sheep of the flocks committed to us through devious ways, let us strive with all our endeavours to recall it to the Lord’s sheepfolds, so that from the name of shepherd which we bear we may reap not punishment, but a reward.  Seeing, then, that in all this there is need of the help of divine grace, let us implore the clemency of Almighty God with continual prayers, to the end that for doing these things He may give us the will and grant us the power, and, with the fruit of good work, direct us in that way in which He has declared Himself to be the Shepherd of shepherds; that so, through Him, without whom we cannot rise to the doing of anything, we may be able to accomplish all

Furthermore, our common son, Peter the deacon, has given us to understand that your Fraternity at the time when you were here requested that we would grant to yourself and your archdeacon license to use dalmatics

For the use of Dalmatics, see Dict. of Christ. Ant. (Smith and Cheetham, 1875), under Dalmatic.

Furthermore, at the synod which we have decreed should be assembled through our brother and fellow-bishop Syagrius against simoniacal heresy, we desire thee to be present; and we have ordered the pallium which we have sent for our said brother to be accordingly given him, on condition of his promising to remove from holy Church, by a definition of the synod, the unlawful things which we have prohibited.  Concerning which synod we desire thy Fraternity to report to us fully by letter all its proceedings, that thou thyself, whose holiness we are well acquainted with, mayest inform us about everything.

Epistle CVIII.

To Syagrius, Bishop.

Gregory to Syagrius, Bishop of Augustodunum (Autun).

Mistress of all good things is charity, which savours of nothing extraneous, nothing rough, nothing confused; which so exercises and strengthens hearts that nothing is heavy, nothing difficult, but all that is done becomes sweet.  Since, then, it is its peculiar quality to foster things that are concordant, to preserve things that are united, to join together things that are dissociated, to set right things that are wrong, and to consolidate all other virtues by the bulwark of its own perfection, whosoever grafts himself into its roots neither falls away from greenness, nor becomes empty of fruits, because effective work loses not the moisture of fecundity.  And so I am much delighted with thee, and rejoice with thee in the Lord, most beloved brother, for that I find thee, by the testimony of many, so endowed with this same charity that thou both thyself becomingly exhibitest what befits a priest, and laudably shewest an example for imitation to others.

Inasmuch, then, as in the work of preaching (which after long thought I have taken care to supply to the nation of the Angli through Augustine, then provost (præpositum) of my monastery, and now our brother and fellow-bishop), I have found thee to be, as was right, so solicitous, devoted, and in all ways helpful, as to lay me under a great debt to thee in this matter, therefore moved by the consideration of so great an obligation, I cannot bear to put aside thy Fraternity’s petition, lest I should appear towards thee unprofitable.  Consequently, according to the tenor of thy request, we have provided under God for thy being dignified by the use of the pallium

Cf. IX. 11, 109.

But, since with augmentation of dignity the sense of responsibility ought also to increase, that the adornments of action may agree with the decoration of vestments, your Fraternity should exercise yourself the more earnestly in all your pursuits.  Be vigilant with regard to the doings of those who are under you; let your example be their instruction, and your life their teacher.  By the exhortation of your tongue let them learn what to fear, and be taught what to love; that, when thou givest up the talents entrusted to thee with multiplied gain, in the day of retribution thou mayest be counted worthy to hear, Well done, good and faithful servant:  enter thou into the joy of thy lord (Matth. xxv. 23).

Epistle CIX.

To Brunichild, Queen of the Franks.

Gregory to Brunichild, &c.

Now that your Excellency’s royal solicitude is in all matters of government praiseworthy, you ought, for the increase of your glory, to show yourself more watchful, and careful not to allow those whom you rule with counsel outwardly to perish inwardly among themselves.  So may you, through the fruit of your pious solicitude, after occupying this topmost height of a temporal kingdom, attain under God to kingdoms and joys that are eternal.  And this we trust you will be able after the following manner to succeed in; if, among other good deeds, you pay attention to the ordination of priests

Sacerdotibus, in the usual sense of bishops.

Nor do we pass over that other thing which in like manner requires amendment, but detest it as utterly execrable and a most serious matter; that in your parts sacred orders are conferred through simoniacal heresy, which was the first to arise against the Church, and was condemned with a rigorous malediction.  Hence, therefore, it is brought about that the dignity of the priesthood comes into contempt, and holy honour under condemnation.  And so reverence perishes, discipline is destroyed, since he who ought to have corrected faults committed them; and by nefarious ambition the honourable priesthood is brought under censure and disparagement.  For who will any more venerate what is sold, or not think worthless what is bought?  Hence I am greatly distressed, and condole with that land; since, while they scorn to have as a divine gift, but compass by bribes, the Holy Spirit which Almighty God deigns to bestow on men through the imposition of hands, I do not think that the priesthood can long subsist there.  For where the gifts of heavenly grace are sold, the life is not sought for God’s service, but rather money is venerated in opposition to God.  Seeing then that so great a wickedness is not only a danger to them, but also in no small degree injurious to your kingdom, greeting your Excellency with fatherly affection we beseech you to make God propitious to you by the correction of this enormity.  And, that there may be henceforth no opportunity of committing it, let a synod be held by your order, at which, in the presence of our most beloved son, the abbot Cyriacus

Cyriacus, abbot of St. Andrew’s monastery at Rome, had been sent, for the purpose indicated, to Syagrius, bishop of Autun.  Cf. IX. 105.

To this our brother, in that he has shewn himself exceedingly devoted with regard to the mission which has been sent, under God, to the nation of the Angli, we have sent a pallium to be used in the solemnities of mass, so that, having given aid in things spiritual, he may find himself advanced by the favour of the Prince of the apostles in the spiritual order itself.

Furthermore, we have altogether wondered why in your kingdom you allow Jews to possess Christian slaves.  For what are all Christians but members of Christ?  And we all know that you sincerely honour the Head of these members.  But let your Excellency consider how inconsistent it is to honour the Head and to allow the members to be trampled on by his enemies.  And so we beg that your Excellency’s ordinance may remove the mischief of this iniquity from your kingdom; so that you may prove yourself the more to be a worthy worshipper of Almighty God, in that you set his faithful ones free from His enemies.

Epistle CX.

To Theoderic and Theodebert, Kings of the Franks

See VI. 58, note 1.

Gregory to Theoderic, &c.

Since the renown of your kingdom has been resplendent of old among all others by the grace of the Christian religion, great pains should be taken that, wherein you stand out more glorious than other nations, you should therein please more perfectly the Almighty Lord who gives health and wealth to kings, and have the faith which you observe in all ways helpful to you.  We had wished indeed, most excellent sons, to address to you a discourse of friendly greeting only, so as to shew our fatherly affection in offices of charity.  But, seeing that an unlawful proceeding distresses us exceedingly, it befits us so to exhibit one thing as by no means to pass over in silence the other which needs amendment.  If you give diligent attention, you will find that we speak entirely for the security of your well-being.

Now it is said that simoniacal heresy (which was the first to creep in by the devil’s planting against the Church of God, and was at its very rise smitten and condemned by the weapon of apostolical vengeance) prevails within the limits of your kingdom, though faith together with good life ought to be chosen in priests.

If good life is wanting, faith has no merit, as the blessed James attests, who says, Faith without works is dead (Jam. ii. 18).  But what can be the works of a priest who is convicted of obtaining the dignity of so great a sacrament by a bribe?  Thus it is brought about that even the very persons who are desiring sacred orders take no pains to amend their lives or order their conduct, but busy themselves in amassing wealth wherewith to buy sacred dignity.  Hence also it comes to pass that the innocent and poor recoil from sacred orders, being debarred and looked down upon.  And while the innocence of the poor man displeases, there is no doubt that the bribe in the other case commends delinquencies; for, where gold pleases, so does vice.  Hence, therefore, not only is a deadly wound inflicted on the souls of the ordainer and of the ordained, but also the Kingdom of your Excellence is weighed down by the fault of your bishops, by whose intercessions it ought rather to have been aided.  For, if he is thought worthy of the priesthood who is supported, not by the merits of his doings, but by the abundance of his bribes, it remains that neither gravity nor industry can put in any claim for ecclesiastical dignities, but that the profane love of gold obtains all.  And, while vices are remunerated with dignity, he is promoted to the place of the avenger who perhaps ought to have vengeance executed on himself; and hence priests are shewn not to profit others, but rather themselves to perish.  For, when the shepherd is wounded, who may apply medicine for healing the sheep?  Or how shall he protect the people with the shield of prayer who exposes himself to be stricken by hostile darts?  Or what kind of fruit shall he produce out of himself, whose root is infected by sore disease?  Greater calamity, then, is to be apprehended in those places where such intercessors are promoted to places of rule, being such as to provoke the more the anger of God against themselves which they ought, through themselves, to have appeased in behalf of the people.

Moreover, we have heard that the farms of the Churches do not pay tribute; and we are consequently lost in great surprise, if unlawful payments be sought from those to whom even lawful ones are remitted

The majority of mss. have been nunc præbeantinstead of non tribuant:  but the reading adopted in the text has good support, and seems to give more intelligible meaning.  The drift seems to be that, while it was the custom in Gaul to relieve Church property even from tribute that might have been exacted lawfully, it was monstrously inconsistent to burden it unlawfully by the exaction of bribes for promotion.

Nor does our solicitude allow us to pass over this evil also; that some, lured by the instigation of vain glory, snatch all at once, from a lay condition of life, at the dignity of priesthood, and (what it shames one to say, though it is too serious a matter to pass over in silence) those who require to be ruled neither blush nor fear to appear as rulers, and those that require to be taught as teachers.  Persons assume shamelessly the leadership of souls to whom the whole way to be taken by the leader is unknown, and who know not whither even they themselves are walking.  How bad and how venturesome this is, is shewn even by secular order and discipline.  For, seeing that a leader of an army is not chosen unless he has been tried in labour and carefulness, let those who desire with immature haste to mount to the height of episcopacy consider, at any rate by the aid of this comparison, of what sort leaders of souls should be; and let them abstain from attempting suddenly untried labours, lest a blind ambition for dignity both be to their own penalty and also sow seeds of pestiferous error to others, they themselves not having learnt what they have to teach.  Accordingly, greeting you with fatherly affection, we beg, most excellent sons, that you would be at pains to banish this so detestable an evil from the limits of your kingdom, and that no excuse, no suggestion against your soul, find place with you; since he who neglects to amend what he is able to correct, undoubtedly has the guilt of the doer.  Wherefore, that you may be able to offer a great gift to Almighty God, order a synod to be assembled, in which (as we have enjoined our brethren and fellow-bishops), in the presence of our most beloved son the abbot Cyriacus, it may be ordained under the obligation of anathema that no one may ever give and no one ever receive anything for an ecclesiastical order, nor any one of the laity pass all at once to the priesthood; that so our Redeemer, whose priests you suffer not to be ruined among themselves by the enemy, may recompense you for this service both here and in the life to come.

Furthermore, we are altogether astonished that in your kingdom you allow Jews to possess Christian slaves.  For what are all Christians but members of Christ?  The Head of these members we all know that you honour faithfully:  but let your Excellency consider how inconsistent it is to honour the Head and to allow His members to be trodden on by His enemies.  And so, we beg that an ordinance of your Excellency may remove the evil of this wrong-doing from your kingdom, that you may thus shew yourselves the more to be worthy worshippers of Almighty God, in that you set free His faithful servants from His enemies.

Epistle CXI.

To Virgilius, Bishop of Arelate (Arles).

Gregory to Virgilius, &c.

Inasmuch as the desire of a pious purpose and the bent of a laudable devotion ought always to be aided by the earnest endeavours of priests, anxious care should be taken that neither remissness, neglect nor presumption disturb whatever has been ordained for the quiet of monks and of religious conversation.  But, as it was right that what reason required should be profitably prescribed, so what has been prescribed ought not to be violated.  Now Childebert of glorious memory, King of the Franks, inflamed by love of the Catholic religion, in founding for his own reward a monastery for men within the walls of the city of Arelate, as we find set down in writing, granted certain things there for the sustentation of its inmates.  And, lest his purpose should ever be frustrated, and what had been arranged for the quiet of the monks be disturbed, he prayed in his letters that whatever rights he conceded to the said monastery might be confirmed by apostolical authority; adding this also to his petition, that certain privileges might at the same time be accorded to the same monastery, as well in the management of its affairs as in the ordination of its abbot.  This he did as knowing such reverence to be paid by the faithful to the Apostolic See that what had been settled by its decree no molestation of unlawful usurpation would thereafter shake.  Hence, since the royal purpose as well as the thing desired, urgently demanded effect to be given to it, letters were sent by our predecessor Vigilius, bishop of the Roman See, to your predecessor Aurelius, wherein all things that a desire to embrace that purpose demanded were willingly confirmed by the support of apostolical authority, inasmuch as a thing of this kind, when requested, could not be allowed to encounter difficulty.  But, that your Fraternity may know what was decreed at that time, we have seen to the written orders of our aforesaid predecessor being added to this letter.  These having been perused, we exhort thee to keep them all inviolate with priestly earnestness, as becomes thee, and to allow nothing undue or unlawful to be imposed on that monastery, or the said orders to be infringed by any usurpation.  For, though what has once been sanctioned by the authority of the Apostolic See has no lack of validity, yet we do, over and above, once more corroborate by our authority in all respects all things that were ordained by our predecessor for quiet in this matter.  Let your Fraternity, then, so acquit yourself in observing them as both to shut out all occasion of disturbance, and also to persuade others to carry these things out, while you shew yourself careful and devoted, as becomes you, in observing the most pious will of the departed one.

Epistle CXIV.

To Virgilius and Syagrius, Bishops.

Gregory to Virgilius, Bishop of Arelate (Arles), and Syagrius, Bishop of Augustodunum (Autun).

The nature of the office committed to me, dearest brethren, drives me to break out into a cry of grief, and to sharpen your love with the anxiety of charity, for that it is said that you in your parts have been too negligent and remiss, where the rectitude of justice and zeal for chastity ought to have inflamed your earnestness.  Now it has come to our ears that a certain Syagria had entered on a religious life, having even changed her dress, and was afterwards united by force to a husband (a thing iniquitous to be told), and that you have been moved by no sorrow to interfere in her defence.  If this is so, I groan for it the more heavily for fear lest with the Almighty Lord (which God forbid) you should have the office of hirelings, and not the merit of shepherds, as having left without a struggle a sheep in the mouth of the wolf to be torn.  For what will ye say, or what account will ye give of yourselves to the future judge; you whom the lewdness of ravishment has not moved, whom regard to the religious habit has in no wise excited to stand up in defence, whom priestly consideration has not roused to protect the purity of virgin modesty?  Even now, then, let your neglect return to your memory; let remembrance of this fault stir you, and consideration of your office impel you to exhortation of the aforesaid woman.  And, lest haply in course of time constraint should have passed into willing consent, let your tongue be her cure, and through your exhortations let her give herself diligently to prayer; let not the lamentations of penitence depart from her memory; let her exhibit a penitent heart to our Redeemer; and let her make amends with weeping for the loss of chastity, which in her body it was not allowed her to preserve.

Wherefore, inasmuch as the aforesaid woman desires, as it is said, even now to devote her property to pious uses, we exhort you that she experience the favour and enjoy the support of your Fraternity in this thing, and that it be lawful for her, a competent portion being reserved for her children, to decide as she will about her substance.  For without doubt you do good yourselves, if you render aid to those who wish to do good.  Consider, therefore, most beloved brethren, from how great love these things which we speak proceed, and take them all in the same spirit of charity that inspires them.  For, we being one body in Christ, I burn with you in this which I feel to be to your hurt.  And with what earnestness, and what affection I send you this epistle, may the Author of truth disclose to your hearts.  And so let not this brotherly admonition distress you, since even a bitter cup is taken gladly, when offered with a view to health.  Finally, dearest brethren, let us with united prayers implore the mercy of our God, that He would favourably order our life in His fear, to the end that we may both serve Him here as priests should do, and be able to stand in His sight hereafter secure and without fear.

Epistle CXV.

To Syagrius, Bishop of Augustodunum (Autun).

Gregory to Syagrius, &c.

If in secular affairs every man should have his right and his proper rank preserved to him, how much more in ecclesiastical arrangements ought no confusion to be let in; lest discord should find place there, whence the blessings of peace should proceed.  And this will in this way be secured, if nothing is yielded to power but all to equity.

Now it has been reported to us that our most beloved brother Ursicinus, bishop of the city of Taurini

Augusta Taurinarum, the modern Turin.

Epistle CXVI.

To Theoderic and Theodebert, Kings of the Franks.

Gregory to Theoderic, &c.

It is the chief good in kings to cultivate justice, and to preserve to every man his rights, and not to suffer subjects to have done to them what there is power to do, but what is equitable.  Our trust that you both love and altogether aim at this invites us to indicate to your Excellency things that call for amendment, that so we may be able by our letters both to succour the oppressed and to acquire reward for you.

Now they say that our brother and fellow-bishop Ursicinus, bishop of the city of Taurini (Turin), suffers very serious prejudice in his parishes that are within the limits of your kingdom, in such sort that, contrary to ecclesiastical observance, contrary to priestly gravity, and contrary to the definitions of the sacred canons, no crime of his requiring it, another has not feared to be ordained bishop there.  And, it being thought not enough unless unlawfulness were added to unlawfulness, even the property of his church, as is said, has been taken away.  If the truth is so, it being exceedingly intolerable that one should be oppressed by force whom guilt has not harmed, we beg of you, addressing you in the first place with a greeting of paternal charity, that what out of reverence for the Church and regard to equity your Excellency might of your own accord bestow, you would study to grant all the more kindly on our intercession, and would cause justice to be observed towards him in all respects according to the trust we have in the goodness of your equity; and that, having ascertained the truth, you would order what has been unlawfully done to be corrected, and the property that has been wrongfully taken from him to be equitably restored to him.  Nor should the fact of his church being detained for the present by his enemies be at all to his disadvantage:  but this ought to move more and more the disposition of your Christianity to succour him, that, being consoled by the gifts of your bounty, he may not feel the loss arising from the captivity which he has endured.  For the good, then, of your soul let this our exhortation find place with you, that to your own reward you may lift up again his dejection with the outstretched hand of justice, to the end that from your observance of equity towards priests you may ever flourish through their prayers before the eyes of God.

Epistle CXVII.

To Brunichild, Queen of the Franks.

Gregory to Brunichild, &c.

Whereas for the government of a kingdom valour stands in need of justice, and power of equity, nor for this purpose can one suffice without the other, with what great love your care for these things is resplendent is shewn plainly enough by the fact of your governing crowds of nations so laudably.  Who then, considering this, can distrust the goodness of your Excellency, or be doubtful of obtaining his request, when he thinks it right to ask for what he knows you would willingly bestow upon your subjects?  The bearer, then, of these presents, Hilarius

Who this Hilarius was, and what were his grievances, does not appear.

Epistle CXX.

To Claudius in Spain

This Claudius appears to have been a person of influence in the court of King Reccared, and no doubt a good Catholic, of whose virtues Gregory may have heard from his friend Leander of Seville.  The object of this very complimentary letter to him was to commend to his favour the abbot Cyriacus, who, as appears from preceding epistles, had been sent into Gaul to bring about the assembling of a synod there, and who appears from this epistle to have been sent on into Spain, though for what particular purpose does not appear.  Cf. Proleg., p. xi.

Gregory to Claudius, &c.

The renown of good deeds being fragrant after the manner of ointment, the odour of your glory has extended from the Western parts as far as here.  Besprinkled by the sweetness of which breath of air, I declare that I greatly loved one whom I knew not, and within the bosom of my heart seized thee with the hand of love; nor did I love without already knowing him to be one whose good qualities I had learnt.  For of him who is known to me by great intenseness of feeling, but remains unknown by bodily vision, I undoubtedly can say truly that I know his person, though I know not his home.  Now herein is a great assertion of your good repute, that your Glory is said to cleave sedulously to the excellent king of the Goths; since, while good men always displease bad ones, it is certain that you are good, who have pleased one that is good.  For this reason, addressing you with the greeting that is due to you, I hope that you are being exercised in these things which you have begun, so that that true sentence of Solomon may be fulfilled in you—The path of the just is as a shining light, and groweth unto the perfect day (Prov. iv. 18).  For, now that the light of truth shines upon us, and the sweetness of the heavenly kingdom discloses itself to our minds, it is indeed already day, but not yet perfect day.  But it will then be perfect day, when there shall be no longer anything of the night of sin in our souls.  But do you grow unto the perfect day, that, until such time as the heavenly country shall appear, there may be spreading increase of good works here; to the end that in the retribution hereafter the fruit of reward may be by so much the greater as earnestness in labour has been increasing now.  Wherefore we commend to your Glory our most beloved son Cyriacus, the Father of our monastery, that, after he has accomplished what has been enjoined him, there be no hindrance to delay his return.  May Almighty God guard you by the protection of His heavenly arm, and grant unto you to be glorious both now among men and after long courses of years among the angels.

Epistle CXXI.

To Leander, Bishop of Hispalis (Seville).

Gregory to Leander, Bishop of Spain.

I have the epistle of thy Holiness, written with the pen of charity alone.  For what the tongue transferred to the paper had got its tincture from the heart.  Good and wise men were present when it was read, and at once their bowels were stirred with emotion.  Everyone began to seize thee in his heart with the hand of love, for that in that epistle the sweetness of thy disposition was not to be heard, but seen.  All severally were inflamed, and all admired, and the very fire of the hearers shewed what had been the ardour of the speaker.  For, unless torches burn themselves, they will not kindle others.  We saw, then, with how great charity thy mind was aflame, seeing that it so kindled others also.  Your life indeed, which I always remember with great reverence, they did not know; but the loftiness of your heart was manifest to them from the lowliness of your language.  As to my life, this your epistle speaks of it as worthy of imitation by all:  but may that which is not as it is said to be become so because it is said to be so, lest one should lie who is not wont to lie.  In reply to this, however, I speak shortly the words of a certain good woman, Call me not Noemi, that is, fair; but call me Mara, for I am full of bitterness (Ruth i. 20).  For indeed, good man, I am not to-day the man you knew.  For I confess that in advancing outwardly I have fallen much inwardly, and I fear that I am of the number of those of whom it is written, Thou didst cast them down while they were lifted up (Ps. lxxii. 18

In English Bible, lxxiii. 18.

Your Holiness writes of being afflicted with the pains of gout, by continual suffering from which I too am grievously worn down.  But comfort will be readily at hand, if amid the scourges under which we suffer we recall to mind whatever faults we have committed; and then we shall see that they are not scourges, but gifts, if by pain of the flesh we purge the sins which we did for delight of the flesh.

Furthermore we have sent you, with the blessing of the blessed Peter, Prince of the Apostles, a pallium, to be used only in celebration of Mass.  In sending it to you I ought to admonish you much as to how you ought to live:  but I suppress speech, since in your manner of life you anticipate my words.  May Almighty God keep you under His protection, and bring you to the rewards of the heavenly country with multiplied fruits of souls.  As to me, with what amount of business and with what weakness I am weighed down this short letter bears witness, in which I say little to one whom I greatly love.

Epistle CXXII.

To Rechared, King of the Visigoths

Reccared, the Visigoth king of Spain, previously an Arian, had declared himself a Catholic a.d. 587, and had formally adopted Catholicism as the creed of the Spanish Church at the council of Toledo, a.d. 589.  See I. 43, note 9.  This is the only extant letter addressed to the king himself by Gregory, its date, if rightly placed, being a.d. 598–9, and thus as much as ten years after the council of Toledo.  Gregory had been long informed of what had been done at Toledo, as appears in his epistle to Leander (I. 43), written, if correctly placed, a.d. 590–1; and it may appear strange that his letter to the king himself had been so long delayed.  He may have waited for a letter to himself from Reccared; and, if Ep. LXI. in this book (see note thereon) be genuine, it would be in reply to it that the letter before us was written.  But in Ep. LXI. only three years are said to have elapsed since Reccared’s conversion, and gifts spoken of sent at that time to Rome are acknowledged in the Epistle before us.  Hence the dates assigned to the Epistles by the Benedictine Editors are open to suspicion.

Gregory to Rechared, &c.

I cannot express in words, most excellent son, how much I am delighted with thy work and thy life.  For on hearing of the power of a new miracle in our days, to wit that the whole nation of the Goths has through thy Excellency been brought over from the error of Arian heresy to the firmness of a right faith, one is disposed to exclaim with the prophet, This is the change wrought by the right hand of the Most High (Ps. lxxvi. 11

In English Bible, lxxvii. 10, differently.

For hence it is that it is written, The Lord had respect unto Abel and to his gifts, but unto Cain and to his gifts he had not respect (Gen. iv. 4, 5).  To wit, being about to say that the Lord had respect to the gifts, he was careful to premise that He had respect unto Abel.  Thus it is plainly shewn that the offerer was not acceptable by reason of the gifts, but the gifts were so by reason of the offerer.  You shew, therefore, how acceptable your offering is, seeing that, being about to give gold, you have first given gifts of souls by the conversion of the nation subject to you.

With regard to your telling us that the abbots who were sent to us to bring your offering to the blessed Apostle Peter had been wearied by the violence of the sea and returned to Spain without accomplishing their voyage

See IX. 61.

Furthermore, I must tell you that I have been led to praise God the more for your work by what I have learnt from the report of my most beloved son Probinus the presbyter; namely that, your Excellency having issued a certain ordinance against the perfidy of the Jews, those to whom it related attempted to bend the rectitude of your mind by offering a sum of money; which your Excellency scorned, and, seeking to satisfy the judgment of Almighty God, preferred innocence to gold.  With regard to this what was done by King David recurs to my mind, who, when the longed for water from the cistern of Bethlehem, which was wedged in by the enemy, had been brought him by obedient soldiers, said, God forbid that I should drink the blood of righteous men (1 Chron. xi. 19).  And, because he poured it out and would not drink it, it is written, He offered it a libation to the Lord.  If, then, water was scorned by the armed king, and turned into a sacrifice to God, we may estimate what manner of sacrifice to Almighty God has been offered by the king who for His love has scorned to receive, not water, but gold.  Wherefore, most excellent son, I will confidently say that thou hast offered as a libation to the Lord the gold which thou wouldest not have in opposition to Him.  These are great things, and redound to the praise of Almighty God.

But in the midst of all these things we must guard with vigilant attention against the snares of the ancient foe, who, the greater gifts he sees among men, with the more subtle snares seeks to take them away.  For robbers too do not look out for empty travellers to seize them on their road, but such as carry vessels of gold and silver.  For indeed the present life is a road.  And every one must needs be the more on his guard against ambushed spirits in proportion as the gifts are greater which he carries.  It is the duty, then, of your Excellency, with regard to this so great gift which you have received in the conversion of the nation subject to you, to keep with all your might, first humility of heart, and secondly cleanness of body.  For where it is written, Every one that exalteth himself shall be humbled, and he that humbleth himself shall be exalted (Luke xiv. 11; xviii. 14), it is assuredly evident that he truly loves what is lofty who does not cut off his soul from the root of humility.  For often the malignant spirit, in order to destroy the good that previously he had not power to oppose, comes into the mind of the worker after accomplishment of his work, and agitates it with silent thoughts of self-praise, so that the deluded mind admires itself for the great things that it has done.  And, being exalted in its own sight through hidden tumour, it is deprived of the grace of Him Who bestowed the gift.  For hence it is that it is said through the voice of the prophet to the soul that waxes proud, Having trust in thy beauty thou playedst the harlot because of thy renown (Ezek. xvi. 15).  For indeed a soul’s having trust in its beauty is its presuming within itself on its righteous doings.  And it plays the harlot because of its renown, when in what it has done aright it desires not the praise of its Maker to be spread abroad, but seeks the glory of its own reputation.  Hence again it is written through the prophet, In that thou art more beautiful, go down (Ezek. xxxii. 19).  For the soul goes down because of being more beautiful when, owing to the comeliness of virtue whereby it ought to have been exalted before God, it falls from His grace through elation.  What then is to be done in this case but that, when the malignant spirit employs the good things that we have done to exalt the mind, we should ever recall to memory our evil deeds, to the end that we may acknowledge that what we have done sinfully is our own, but that it is of the gift of Almighty God alone when we avoid sins.  Cleanness also of body is to be guarded in our strivings after well-doing, since, according to the voice of the apostolic preacher, The temple of God is holy, which temple ye are (1 Cor. iii. 17).  And again he says, For this is the will of God, even your sanctification (1 Thess. iv. 3).  As to which sanctification, what he means by it he shews by straightway adding, That ye should abstain from fornication, that every one of you should know how to possess his vessel in sanctification and honour, not in the lusts of concupiscence.

The very government also of your kingdom in relation to your subjects ought to be tempered with moderation, lest power steal upon your mind.  For a kingdom is ruled well when the glory of reigning does not dominate the disposition.  Care also is to be taken that wrath creep not in, lest whatever is lawful to be done be done too hastily.  For wrath, even when it prosecutes the faults of delinquents, ought not to go before the mind as a mistress, but attend as a handmaid behind the back of reason, that it may come to the front when bidden.  For, if once it begins to have possession of the mind, it accounts as just what it does cruelly.  For hence it is written, The wrath of man worketh not the righteousness of God (Jam. i. 20).  Hence again it is said, Let every man be swift to hear, but slow to speak, and slow to wrath (Ib. 19).  However I doubt not that under the guidance of God you observe all these things.  Still, now that an opportunity of admonition has arisen, I join myself furtively to your good deeds, so that what you do though not admonished you may not do alone, having an admonisher to boot.  Now may Almighty God protect you in all your doings by the stretching out of His heavenly arm, and grant you prosperity in the present life, and after a course of many years eternal joys.

We have sent you a small key from the most sacred body of the blessed apostle Peter to convey his blessing, containing iron from his chains, that what had bound his neck for martyrdom may loose yours from all sins.  We have given also to the bearer of these presents, to be offered to you, a cross in which there is some of the wood of the Lord’s cross, and hairs of the blessed John the Baptist, from which you may ever have the succour of our Saviour through the intercession of His forerunner.

Moreover we have sent to our most reverend brother and fellow-bishop Leander a pallium from the See of the blessed Apostle Peter, which we owe both to ancient custom, and to your character, and to his goodness and gravity

What follows is preceded by “Item in anagnostico.”  (The word is thus explained in D’Arnis’ Lexicon Manuale; “Græcis id omne est quod legitur aut recitatur.  Unde Gregorius Magnus pro epistola aut quovis scripto vocem hanc usurpat.”)  The whole is absent from many mss., and in one of those preserved in Bibliotheca Colbertina it is given, without the heading Item in anognostico, as a separate epistle, entitled “Secunda ad Recharedum,” and concludes thus:  “Furthermore we have received the gifts of your Excellency, which have been sent for the poor of the blessed apostle Peter, namely three hundred cocullæ (cowls):  and, as much as we can, we earnestly pray that you may have as your protector in the tremendous day of judgment Him whose poor you have protected by abundance of clothes.  Our not sending at once a man of ours to your Excellency has been owing to the want of a ship:  for none can be found that can proceed from these parts to the shores of Spain.”  The fact of a second key containing filings of St. Peter’s chains being referred to as sent to Reccared in this concluding portion of the epistle confirms the probability of its having been part of a subsequent letter.  For two such keys were not likely to be sent at the same time.

—————————————

A long time ago, when a certain Neapolitan youth came hither, your to me most sweet Excellency had thought fit to charge me to write to the most pious Emperor to the end that he might search in the record office for the treaties that had formerly been concluded with the prince Justinian of pious memory as to the claims of your kingdom, so as to gather from them what he should observe with regard to you.  But there were two things seriously in the way of my doing this.  One was that the record-office in the time of the aforesaid prince Justinian of pious memory had been so burnt by a fire which had crept in suddenly that hardly any paper of his times remained.  The other was that, as no one need be told, thou oughtest to look in thy own archives for the documents that are against thee, and produce these instead of my doing so.  Wherefore I exhort your Excellency to arrange matters suitably to your character, and carefully to carry out whatever makes for peace, that the times of your reign may be memorable with great praise through many courses of years.  Furthermore, we have sent you another key from the most sacred body of the blessed apostle Peter, which, being laid up with due honour, may multiply with blessing whatever it may find you enjoying.

Epistle CXXIII.

To Venantius and Italica

See I. 34, note 8.

Gregory to the lord Venantius, Patrician, and Italica his wife.

I have taken care, with due affection, to enquire of certain persons who have come from Sicily about your Excellency’s health.  But they have given me a sad report of the frequency of your ailments.  Now, when I say this, neither do I find anything to tell you about myself, except that, for my sins, lo it is now eleven months since it has been a very rare case with me if I have been able now and then to rise from my bed.  For I am afflicted by so great sufferings from gout, and so great from troubles, that my life is to me most grievous pain.  For every day I faint under my sufferings, and sigh in expectation of the relief of death.  Indeed among the clergy and people of this city there has been such an invasion of feverous sicknesses that hardly any freeman, hardly any slave, remains fit for any office or ministry.  Moreover, from the neighbouring cities we have news daily of havocs and of mortality.  Then, how Africa is being wasted by mortality and sickness I believe that you know more accurately than we do, insomuch as you are nearer to it.  But of the East those who come from thence report still more grievous desolations.  In the midst of all these things, therefore, since you perceive that there is a general smiting as the end of the world draws near, you ought not to be too much afflicted for your own troubles.  But, as becomes wise nobles, bring ye back your whole heart to the care of your souls, and fear the strict judgment all the more as it is so much nearer at hand.  Devote yourselves to piety, of which it is written that It hath promise of the life that now is, and of that which is to come (1 Tim. iv. 8).  But Almighty God is powerful both to preserve the life of your Excellency for a long time here, and to bring you after many courses of years to eternal joys.  I beg my most sweet daughters, the lady Barbara and the lady Antonina, to be greeted in my name; whom I pray that heavenly grace may protect, and grant them to be prospered in all things.

Epistle CXXV.

To Maximus, Bishop of Salona

See III. 47, note 2, and IX. 81.

Gregory to Maximus, &c.

Having received the letters of our brother and fellow-bishop Marinianus, and Castorius, our chartularius, having also returned, we learn that your Fraternity have made most full satisfaction with regard to the matters about which there had been uncertainty; and we return great thanks to Almighty God that from our inmost heart all rancour of sinister suspicion has been eradicated.  On this account I have been desirous of dismissing with the utmost speed our common son, your deacon Stephen.  But the frequent pains of my sicknesses have compelled me to retain him with me for a few days.  As soon, however, as I have begun to be even slightly better, I have provided for sending him forthwith back to you with joy.

Accordingly we send to you, according to custom, the pallium for the sacred solemnities of mass; the meaning of which we desire you in all respects to vindicate.  For the dignity of this vestment is humility and justice.  Let, then, your Fraternity make haste with all your heart to shew yourself humble in prosperity, and in adversity, if ever it should ensue; upright in justice; friendly to the good, and opposed to the froward; never discountenancing any one who speaks for the truth; instant in works of mercy according to thy means, and yet beyond thy means desiring to be instant; sympathizing with the weak; rejoicing with men of good will; regarding the woes of others as thine own; exulting for the joys of others as if for thine own; in correcting vices severe, in cherishing virtues, soothing the minds of hearers; in anger, retaining judgment without anger, but in calmness not relinquishing the censorship of your severity.  This, dearest brother, is the meaning of the pallium which you will receive, which if you act up to, you will have inwardly what you are seen to have received outwardly.

Furthermore I commend in all respects to your Fraternity our brother and fellow-bishop Sabinianus

See IX. 80, VI. 27, note 6; VII. 17, IX. 80.

Epistle CXXVII.

From S. Columbanus to Pope Gregory

This epistle of the Irish saint Columbanus to Gregory was added to the Registrum Epistolarum by the Benedictine editors, having been first published, with other writings of S. Columban, by Patrick Fleming in Collectanea sacra; Lovan. a.d. 1667.  (See Galland. Bibliotheca veterum patrum.  Sæc. VI. circ. a.d. 589.)  It is assigned by the Benedictines to a.d. 598–9, and hence placed at the end of Book IX. of Gregory’s Epistles.

At this time St. Columban was at the monastery founded by him at Luxovium (Luxueil) among the Vosges mountains in Burgundy over which country Theoderic II. was now king.  He had already given offence in Gaul, not only by his protest in life and teaching against prevalent laxity, but also by his continuing to observe and uphold the custom of his own Celtic Church with regard to the time for keeping Easter, which differed from what had now been adopted by Rome and prevailed in the West generally.  The main purpose of this epistle is to plead with pope Gregory for approval of the Celtic tradition.  Subsequently, a synod being held in Gaul for considering the question, he addressed the bishops there assembled in a letter which is also extant, defending, as in this epistle, the Celtic usage, and pleading for being allowed at any rate to follow it himself in peace (S. Columbani, Ep. II. in Collectan. sacr.)

It may be observed in the epistle before us, as also in a subsequent one to pope Boniface IV. with reference to the same subject (S. Columbani, Ep. V.; Collectan. sacr), that, though addressing the bishop of Rome in language of the utmost deference, and recognizing his high position, he shews no disposition to submit to his authority; telling him on the contrary that should he declare himself so as to contradict the supposed teaching of St. Jerome, he would be rejected as heretical by all the Celtic churches.  And throughout the letter there runs a vein of sarcasm.  There is no extant reply from Gregory to the letter.  Probably none was sent.  Possibly the letter never reached its destination:  for in the subsequent letter, above referred to, to Boniface IV. Columban says, “Once and again Satan hindered the bearers of our letters written formerly to pope Gregory of good memory, which are subjoined below.”

The point at issue, and Columban’s argument, as it appears in this letter, may be briefly stated thus.  Apart from any differences in the cycles for calculating the true day of the Paschal full moon in successive years, there was this difference between the Celtic and Roman usages.  While all agreed in keeping Easter on a Sunday, the Celtic use was to keep it on the day of the Paschal full moon itself (i.e. the calculated 14th day of the moon falling on, or next after, the Vernal Equinox), in case of such a day falling on a Sunday; whereas the Roman was, in such a case, to defer their Easter celebration till the following Sunday, so as to avoid coincidence with the actual day of the Jewish Passover.  Hence, in Bede’s account of the controversy on the subject between the British and Scottish (i.e. Irish) Churches on the one hand and the Roman on the other, he speaks of the former keeping their Easter between the 14th and the 20th days of the moon inclusive, but the latter between the 15th and the 21st (Bede, H. E. II. 2; III. 25).  In Gaul however, as appears from the letter before us, it was the rule to defer Easter for a week in case of the day of the Paschal full moon (i.e. the 14th) falling on a Saturday, so as to avoid coincidence even with the 15th day of the moon.  Hence, agreeing with Bede as to the Celtic usage being to keep Easter between the 14th and 20th days, he speaks not of the 15th and 21st, but of the 16th and the 22nd being the extreme limits according to the Gallic usage.  The reason of this difference was, that it had once been the Latin use, as against the Alexandrian, to keep Easter from the 16th to the 22nd days, thus avoiding the 15th; and this rule had been retained in the cycle of Victorius (as to whom see below, note 7), which was still received in Gaul.

The arguments of St. Columban in defence of the Celtic usage may be thus summarized.  1. It had been sanctioned by Anatolius (see below, note 5), whose view had been approved by St. Jerome.  2. To defer Easter to the 22nd, or even the 21st day was incongruous, seeing that the moon then entered her last quarter, rising so late as to give darkness preponderance over light; and the solemnity of light should not be celebrated under the domination of darkness.  He quotes Anatolius as having insisted on this principle, of which (we may here observe) we find an intimation in Philo with reference to the Jewish Passover:—“That not only by day but also by night the world may be full of all-beauteous light, inasmuch as sun and moon on that day succeed each other with no interval of darkness between.”  (De Sept. et Fest. 1191.)  3. The alleged objection to keeping Easter on the day of the Jewish Passover was unfounded and futile.  4. The Mosaic Law enjoined seven days, beginning with the 14th, as the duration of the Passover festival; and within the same limits should be kept the Easter festival.  [This argument, it may be observed, whatever its worth in other respects, appears to be founded on an error.  For the Passover, having been killed before sunset on the 14th of Nisan, is believed to have been eaten after sunset, i.e. after the 15th day, reckoned from evening to evening, had begun; and from the latter day inclusive the seven days of unleavened bread were reckoned, thus ending with the 21st, which was a special day of “holy convocation.”  Cf . below, note 5.]

To the holy lord, and father in Christ, the Roman [pope], most fair ornament of the Church, a certain most august flower, as it were, of the whole of withering Europe, distinguished speculator, as enjoying a divine contemplation of purity (?)

Theoria utpote divina castulitatis potito.  The wordcastulitas may possibly have been in use among the Irish monks as an endearing diminutive of castitas(i.e. chastity or purity), regarded as the object of their affections in the contemplative life.  Their writers appear to have been given to the use of such diminutives, not only of the names of people, but of other words also.—“In the following pages (sc. in Adamnan’s Life of St. Columba) the reader will observe the liberal employment of diminutives, so characteristic of Irish composition; and he will find them, in many cases, used without any grammatical force, and commutable, in the same chapters, with their primitives.”  (Reeve’s Adamnan. Appendix to Preface, Ed., 1857, p. lxi.).

Grace to thee and peace from God the Father [and] our [Lord] Jesus Christ.  I am pleased to think, O holy pope, that it will seem to thee nothing extravagant to be interrogated about Easter, according to that canticle, Ask thy father, and he will shew thee; thine elders and they will tell thee (Deut. xxxii. 7).  For, though on me, who am indeed a trifler (micrologo) may be branded that excellent expression of a certain wise man, who is reported to have said, on seeing a certain woman, contupictam

The meaning of this word is obscure.  Patrick Fleming (Collect. Sacr.) suggests an error for compte pictam:  Du Cange for comptam, or acu comptam, some artificial arrangement of the hair being supposed to be referred to.  The intended point of the comparison seems to be, that Gregory will still be admirable, though the writer may set him off unskilfully.

What, then, dost thou say concerning Easter on the 21st or 22nd day of the moon, which (with thy peace be it said) is proved by many calculators not to be Easter, but in truth a time of darkness?  For it is not unknown, as I believe, to thy Efficiency, how Anatolius

Anatolius, an Alexandrian by birth and bishop of Laodicea, a.d. 269, is referred to by Eusebius (H. E. VII. 32) as distinguished for learning, and the writer of a work on the Paschal question, which he quotes.  A “Canon Paschalis,” purporting to be this work, was published by Bucherius in a Latin Version (Doct. Temp. Antv. 1634); but its genuineness is doubted.  Anatolius was adduced by Colman at the Synod of Whitby (Bede, H. E. III. 25), as an authority for the 14th and 20th days of the moon being the limits for Easter.  But Wilfrid replied that Anatolius had been misunderstood; for that, having in view the Egyptian mode of reckoning days from sunset to sunset, he had meant the day which began after sunset on the 14th day, i.e. really the 15th.  And so also with regard to the 20th day.  His language, as quoted by Eusebius, supports this explanation of his meaning:—“Given that the day of the Passover is on the fourteenth of the moon after evening (μεθ᾽ ἑσπέραν).”  See above, end of note 1.

Book X.

Epistle X.

To Romanus, Guardian (Defensorem).

Gregory to Romanus, our guardian in Sicily.

It has been reported to us that our most reverend brother the bishop Basilius is occupied in legal suits as though he were one of the last of the people, and unprofitably attends the courts.  Now, since this thing both renders the man himself vile and does away with the reverence due to priests, let thy Experience, immediately on receiving this order, so compel him by strict execution of it to return to his duty that, through thy insistency, a delay of five days be not under any excuse allowed him; lest, if thou shouldest in any way permit him to make such delay, thou with him shouldest come to be gravely culpable before us.  Given in the month of December, Indiction 3.

Epistle XV.

To Clementina, Patrician

Clementina was one of the ladies of rank whose acquaintance Gregory had made at Constantinople, and with whom he continued to keep up affectionate fatherly intercourse.  Cf. I. 11, and the epistle which follows this.

Gregory to Clementina, &c.

It has reached us by the report of a certain Abbot that your Glory has been told by certain evil-speakers that we have a pique against you.  If this is so, whosoever have made up this story have been double towards you under a shew of sincerity, so as to shew themselves off as faithful, and wickedly cause you to doubt us.  But I, glorious daughter, knowing thy good qualities of old, and especially the chastity which has been thy companion from youth, have ever regarded thee with great respect and affection.  But, lest even now your Glory should suspect that my heart is changed, I declare that there is not in me a scruple of ill-feeling or anger towards you; but be assured that I evince paternal affection for you.  One thing, however, that has been told me I ought not to pass over in silence, lest there should begin to be a diminution of charity, if what needs to be said for amendment were suppressed.

For indeed it has been reported to me that, when any one has offended you, you retain soreness unremittingly.  Now, if this is true, since the more I love you the more grieved I am, I beg that you would nobly rid yourself of this fault, and not suffer the seed of the enemy to grow to the detriment of your crop of well-doing.  Let the words of the Lord’s Prayer be brought back to your memory, and let not blame prevail with you over pardon.  Let the goodness of your Glory get the better of transgressions, and by salubriously pardoning make the offender devoted to you more than persistent asperity can make him undevoted.  Let there be left to him what may make him ashamed, and not kept up what may grieve him.  For usually discreet remission has more effect for correction than strictness in executing vengeance; so much so that sometimes the one makes a man more faithful and subdued, while the other makes him obstinate and spiteful.  And indeed we do not say this to you in order that you should abate your zeal for righteousness, but lest you should be in the least things such as you ought to be in the greatest.  For, if ever the quality of a transgression requires severity, it should be so dealt with that both vengeance may correct the fault and grace not be denied afterwards to those that have been corrected.  Seeing, then, that we warn you under the dictates of paternal affection for your soul’s good, receive our words with the charity wherewith they are spoken, and take them to yourself for the advantage of your Glory, so that your good qualities may become clearer before men and very pure before Almighty God.  But count on us, dearest daughter, confidently in all things, as indeed you may; and, since we always desire to hear of your prosperity, refresh us often by your letters.

Epistle XVIII.

To Clementina, Patrician

It is a sign of Gregory’s habitual courtesy to ladies of rank, as well as of their influential position, that he is moved to send her a kind of apology for removing from Constantinople a priest whom she valued, and who may have been her spiritual adviser.  See also the epistle which follows, in which the subdeacon in charge of the proceedings is directed to resort to her in person to solicit her consent.  Amandus was after his death venerated as a Saint at Surrentum.  In the Church of SS. Felix and Baculus there is this epitaph;—“Hic requiescit sacerdos Dei Amandus episcopus sanctæ ecclesiæ Surrentinæ, qui sedit annos xvii. dies xxi.  Depositus est die 13, mense Aprilis, indict. 5, imperante D.N. Heraclio R. Aug. anno 7.  Orate pro me, sancte Pater,” (Migne, Patrilog., in loc.)

Gregory to Clementina, &c.

Know, glorious daughter, that the presbyter Amandus has been elected to the episcopate by the people of Surrentum.  And, we having written for him to be sent hither, you ought not to be saddened for his absence, seeing that one who is with you in heart should not even be believed to be departing from you.  And, since he who once pleased you is acceptable to those who want a bishop, bless Almighty God for this, and with Christian devotion rejoice the more; and gladly do your best to further his coming to us for the advantage of others speedily, since it is the part of sincere charity to exult when one who is loved is called that he may grow.

Epistle XIX.

To Anthemius, Subdeacon.

Gregory to Anthemius, Subdeacon of Campania.

After he who had been elected to the episcopate of the city of Surrentum had appeared to us to be unfit, they elected Amandus, presbyter of the oratory of Saint Severinus, which is in the Lucullan camp.  Wherefore we enjoin on thy Experience, laying aside excuses, to take care to send the said presbyter to us with all speed, to the end that, if there is nothing to hinder him from coming, the desires of the petitioners may with the help of Christ be fulfilled.  As to his life and deeds, seeing that they can be better known where he has long lived, let it be thy care, together with our brother and fellow-bishop, Fortunatus

Bishop of Naples.

Epistle XXIII.

To Adrian, Notary of Sicily

As to the employment of notaries, see Prolegomena, p. viii.

Gregory to Adrian, &c.

A thing to us altogether detestable and infamous has come to our ears, and we wonder why, if it is true, thou hast not taken notice of it.  For Martianus, a monk of the monastery of Saint Vitus, situate on Mount Ætna, has come to us, and presented a petition, complaining among other things that the monks of this monastery live so perversely and wickedly as to dare to have women living with them, which is a thing atrocious to be spoken of.  And, seeing that we have written on this matter to our brother and fellow-bishop Leo

Bishop of Catana in Sicily, to whom a previous epistle (Ep. XXII., not here translated) on the same subject is addressed.  Several years previously he had been summoned to Rome to answer certain charges against him, but had been honourably acquitted.  Cf. I. 72; II. 33.

Epistle XXIV.

To Fortunatus, Bishop of Neapolis (Naples).

Gregory to Fortunatus, &c.

When your Fraternity pays too little attention to the monasteries that are under you, you both lay yourself open to reproof, and make us sorry for your laxity.  Now it has come to our ears that one Mauricius, who lately became a monk in the monastery of Barbacianus, has fled from the same monastery, taking other monks with him.  In this case the hastiness of the aforesaid Barbacianus inculpates him exceedingly in our sight, in that he rashly tonsured a secular person without even previous probation.  Did we not write to you that you should prove him first, and then, if he were fit, should make him abbot?  Even now, then, look well after him whom you chose.  For you are delinquent in his delinquency, if he has begun so to demean himself as to shew himself unfit to have the government of brethren.

Further, let your Fraternity more strictly interdict all monasteries from venturing by any means to tonsure those whom they may have received for monastic profession before they have completed two years in monastic life.  But in this space of time let their life and manners be carefully proved, lest any one of them should either not be content with what he had desired or not keep firm to what he had chosen.  For, it being a serious matter that untried men should be associated under obedience to any master, how much more serious is it that any who have not been proved should be attached to the service of God?

Further, if a soldier should wish to become a monk, let no one for any cause whatever presume to receive him

See III. 65, note 1.

Epistle XXXI.

To Libertinus, Ex-Prætor.

Gregory to Libertinus, &c.

What straits you are in with regard to the things of this world is not unknown to us.  But, since to those who are placed in the utmost tribulation the only comfort is the mercy of the Creator, rest your hope on Him, and turn to Him with your whole heart, Who both justly allows whom He will to be afflicted and will mercifully deliver one who trusts in Him.  To Him, then, give thanks, and patiently endure what has been brought upon you.  For it is the part of a right mind not only to bless God in prosperity, but also in adversities to join in praising Him.  In these things therefore that you are suffering let no murmur against God creep into your heart, since for what purpose our Creator thus works is unknown.  For perchance, magnificent son, thou didst offend Him in something when in a state of prosperity, from which He would purge thee by kindly bitterness.  And so neither let temporal affliction break thee down nor losses of thy goods distract thee, since if, returning thanks in adversity, thou make God propitious to thee by thy patience, both the things that were lost are multiplied, and in addition to this, eternal joys held out to thee.  I beg thee, however, not to take it amiss that we have written through Romanus the guardian to order twenty suits of clothing to be supplied from us to your servants, seeing that things, however small, which are offered from the goods of the blessed Apostle Peter are always to be taken for a great blessing, since he will have power both to bestow on you greater things, and to hold out to you eternal benefits with Almighty God.  The month of June, Indiction 3.

Epistle XXXV.

To Eulogius, Patriarch of Alexandria.

Gregory to Eulogius, &c.

In the past year I received the letters of your most sweet Holiness; but on account of the extreme severity of my sickness have been unable to reply to them until now.  For lo, it is now almost full two years that I have been confined to my bed, afflicted with such pains of gout that I have hardly been able to rise on feast-days for as much as three hours space to solemnize mass.  And I am soon compelled by severe pain to lie down, that I may be able to bear my torment with intervening groans.  This pain of mine is sometimes moderate, and sometimes excessive:  but neither so moderate as to depart, nor so excessive as to kill me.  Hence it comes to pass that, being daily in death, I am daily debarred from death.  Nor it is surprising that, grievous sinner as I am, I am long kept confined in the prison of such corruption.  Whence I am compelled to exclaim, Bring my soul out of prison, that I may confess thy name (Ps. cxli. 8).  But, since I am not yet worthy to obtain this by my prayers, I beg that the prayer of your Holiness may afford me the aid of its intercession, and deliver me from the weight of sin and corruption into that liberty, which you know well, of the glory of the children of God.

Your to me most sweet and ever to be honoured Blessedness has informed me in your letter that our common son Anatolius, deacon of the city of Constantinople, had written to you to say that certain monks from the parts about Jerusalem had come to me to make some enquiry concerning the error of the Agnoitæ

The Agnoetæ or Themistiani arose in connexion with the Monophysite controversy in the sixth century, being led by Themistius, a deacon of Alexandria, who taught the limitation of the human knowledge of Christ, referring especially to Mark xiii. 32, and John xi. 34.  The majority of the Monophysites rejected his view, which was condemned also by the orthodox.  Eulogius of Alexandria, to whom the letter before us is addressed, wrote a treatise against the Agnoetæ, from which extracts are given by Photius.  Sophronius, patriarch of Jerusalem, pronounced the anathema against Themistius.  On the same subject, cf. Ep. XXXIX. below.  Gregory’s arguments in Ep. XXXIX. against the views of the Agnoetæ are interesting to English readers at the present day, when similar views have been lately put forward and discussed.

Epistle XXXVI.

To Maximus, Bishop of Salona

For a summary of previous dealings with Maximus of Salona, and his long defiance of the authority of Rome, see III. 47, note 2.  It appears from this epistle that all former insubordination, which had called forth such fulminations, was now fully condoned.

Gregory to Maximus, &c.

When our common son the presbyter Veteranus came to the Roman city, he found me so weak from the pains of gout as to be quite unable to answer thy Fraternity’s letters myself.  And indeed with regard to the nation of the Sclaves

Cf. IX. 9.

Epistle XXXVII.

To Innocent, Præfect of Africa.

Gregory to Innocent, &c.

The lucid eloquence of your Eminence, seasoned with the honey of the heart, has so infused its savour into our inmost soul, and ravished us with love of it, that both what you write sounds sweet, and what you do has a pleasant savour; nor this without good cause, since one who is accomplished in good studies is great in the eye of judgment, and not of partiality.  Further, as we understand that you have taken upon you the belts

Cingula.  “Speciatim cingulum adhibetur in re militari.  Est enim militiæ insigne; et metonymice pro ipsa militia ponitur.”  (Facciolati.)

We have done what you wrote to ask us to do about Anamundarus, and would that the result might answer to our wish; for, as far as we are concerned, we do not deny the succour of our intercession to the afflicted.

As to your wishing the book on the exposition of holy Job to be sent to you, we altogether rejoice at your earnest desire; since we see that your Eminence earnestly desires what may both prevent you from going entirely outside yourself, and bring your heart back to itself after being distracted by secular cares.  But, if you desire to be satiated with delicious food, read the works of the blessed Augustine, your countryman, and seek not our chaff in comparison with his fine wheat.

Furthermore, we have learnt from the testimony of Hilarius our Chartularius what patronage and what kindness your Glory has bestowed in the interests of the poor of the blessed Peter, Prince of the apostles, who loves you.  On this account, returning you abundant thanks, we implore the mercy of Almighty God, that He would defend you with the protection of His grace, and permit neither bad men to prevail against you without, nor malignant spirits within; but that He would of His mercy so order your doings in His fear that, as He has made you glorious among men, He may also make you so after the course of a long life in the number of His saints.

Epistle XXXIX.

To Eulogius, Patriarch of Alexandria.

Gregory to Eulogius, &c.

As cold water to a thirsty soul, so is good news from a far country (Prov. xxv. 25).  But what can be good news to me, so far as concerns the behoof of holy Church, but to hear of the health and safety of your to me most sweet Holiness, who, from your perception of the light of truth, both illuminate the same Church with the word of preaching, and mould it to a better way by the example of your manners?  As often, too, as I recall in my heart your oneness of mind with me, and feel that I remain fixed in your heart, I give thanks to Almighty God that charity cannot be divided by distance of place.  For, though in body we are far disjoined, yet in soul we are indivisible.

Our common son Anatolius the deacon

At this time Gregory’s apocrisiarius at Constantinople.

Epistle XLII.

To Eusebius, Archbishop of Thessalonica.

Gregory to Eusebius, &c.

If, most dear brother, we consider attentively how great is the excellence of peace, we shall recognize with what earnestness it should be cultivated by us.  For indeed our Lord and Redeemer vouchsafed to leave and give it as a great boon to His disciples, that He might thereby make those who were united to Him in firmness of faith His associates in loving participation with Himself.  For it is written, Blessed are the peacemakers, for they shall be called the children of God (Matth. v. 9).  Whosoever, then, desires to be the father’s heir, let him, by keeping peace, not refuse to be his child.  For he who gives place to discord surely makes himself to be without lot in so great a gift.  Seeing then that by the mercy of God the purity of thy faith has been declared to us, as was meet, with catholic rectitude, we are taken up with great surprise that thou shouldest suffer those whom thou knowest to believe well and to think aright to be needlessly scandalised by the fault of certain persons, so that the reputation of thy Fraternity is clouded by the guilt of others.  For how can one avoid suspicion of error who extends sufferance to them that are in error?  Or what estimate of himself can he expect, if he provides not for purging by open satisfaction what fervour of faith requires to be purged?

For indeed it is said that Luke thy presbyter and Peter refuse to receive the Chalcedonian synod, and that on this account the hearts of thy orthodox children are perturbed with no slight offence

Those who refused to accept the condemnation of “The Three Chapters” by the fifth council alleged that it contravened the Council of Chalcedon.  It may be that the persons referred to here, in their defence of what had been decreed in the fifth council, had seemed to admit that it did contravene the fourth, which they consequently were supposed to reject.

If however, as we do not expect, they should be found to be wounded by the dart of this error, the cure of ecclesiastical exhortation must be applied to them, so that they may either remain among the Lord’s sheep if healed, or be cut off from the unity of the ecclesiastical body; to the end that from a slight loss there may be a great gain, and that the removal of a part may make the whole body free.  For it is the care also of a provident shepherd not to delay casting out from consort with his sound sheep a sickly one that admits not of cure, lest it should contaminate others with the taint of its sickness, knowing that he cannot preserve the soundness of the rest but by the ejection of this one.  Accordingly I once more warn you in brotherly charity to investigate this matter with the utmost vigilance, and to observe what we have written with the utmost care, lest by consort with others you should make the right faith which you hold doubtful.  For he who does not correct things that should be cut off commits them.  Wherefore you must take thought with great solicitude and with great provision in all ways, that the persons of those men be not an offence to others, or common opinion injurious to you; that so a shepherd’s gains may accrue to your Fraternity from the sheep committed to you all the more as both sincere love and approved care shall have made you solicitous for their custody.

Epistle LXII.

To the Neapolitans.

Gregory to the clergy and noble citizens of Naples.

It is not a new thing, nor is it reprehensible, that in the election of a bishop the votes of the people should be divided between two parties:  but it is a serious matter when in cases of this kind the election goes not by judgment, but by favour only.  For before your letter reached us we had learnt from the report of certain persons that the deacon John, who has been elected by the other party, has a little daughter.  Hence, if they had had a mind to attend to reason, neither would others have elected him nor would he have consented.  For what presumption must his be who dares to approach the episcopate while convicted by the evidence of the little girl, of not having had long control over his own body!  Moreover, Peter the deacon, who you say has been elected by you, is, according to what is said, quite without astuteness.  And you know that at the present time the person to be constituted in the highest place of government, should be one who knows how to be careful, not only for the salvation of souls, but also with regard to the external advantage and safeguard of his subjects.  But know ye further that it has come to our ears concerning him, that he has given money on usury; which thing you ought to enquire into thoroughly, and, if it is so, elect another, and without delay hold yourselves aloof from a person of this kind.  For we will on no account lay hands on lovers of usury.  If, however, after accurate enquiry made, this should prove to be false (since his person is unknown to us, and we know not whether what has been reported to us of his simplicity be true), he must needs come to us with your decree in his favour, that, having made careful enquiry into his life and manners, we may at the same time become acquainted with his intelligence; and thus, in case of his satisfying this enquiry, we may in him, with the Lord’s help, fulfil your desires.  Further, let it be your care to look out also for another person who may be suitable, so that, if this one should by any chance appear unfit for appointment to this order, there may be some one else to whom you may transfer your choice.  For it will be a serious disgrace to your clergy, in case of this man by any chance not being approved, if they should say that they have no one else fit to be elected.

Epistle LXIII.

To Dominicus, Bishop of Carthage.

Gregory to Dominicus, &c.

We have already learnt what great pestilence has invaded the African parts; and, inasmuch as neither is Italy free from such affliction, doubled are the groans of our sorrows.  But amid these evils and other innumerable calamities our heart, dearest brother, would fail from desperate distress, had not the Lord’s voice fortified our weakness beforehand.  For long ago to the faithful the trumpet of the Gospel lesson sounded, warning them that at the approach of the end of the world wars and many other things, which, as you know, are now feared, would come to pass (Matth. xxiv; Luke xxi.).  We ought not, then, to be too much afflicted in suffering things that we knew of beforehand, as though they had been unknown.  Frequently also, in our consideration of another’s death, the kind of death may be an alleviation.  For what manglings, what cruelties have we seen, where death was the only remedy, and life was a torment!  Did not David, when a choice of deaths was offered him, refuse famine or the sword, and choose that his people should fall under the hand of God?  Gather ye from this how great favour is granted to such as perish under Divine smiting, since they die by the call that was offered to the holy prophet for a boon.  Wherefore let us return thanks to our Creator in all adversities, and, trusting in His mercy, bear all things patiently, since we suffer much less than we deserve.  Since, however, we are so scourged temporally that we may not be left without the consolation of life eternal, it is needful (since we are not ignorant, through the announcements of these signs, that the Judge Who is to come is at hand) that we should so much the more, by zeal for good works and the wailing of penitence, make secure our accounts which we shall have to submit to His scrutiny; so that such great smitings may be to us, by the favour of His grace, not the beginning of damnation, but a purgation for our good.

Since, however, the nature of our infirmity is such that we cannot but grieve for those who pass away, let the teaching of your Fraternity be a consolation to the afflicted.  Instil into them that the good things which are promised will remain with them; so that, strengthened by a most sure hope, they may learn not to grieve for the loss of temporal things in comparison with the gift to come.  Let your tongue, as indeed we believe it does, restrain them more and more from the perpetration of evil deeds; let it announce the rewards of the good, the punishments of the bad, so that those who have little love for good things may at least be greatly afraid of bad things, and keep themselves from the things which must be punished.  For to commit things worthy of scourges when placed in the midst of scourges is to be peculiarly proud against the smiter, and provokes the incensed one to fiercer anger.  And it is a prime kind of madness for any one to be unwilling to desist justly from his own evil, and to wish God to cease unjustly from His vengeance.  But, since in all this there is need of Divine help, let us, beloved brother, with united prayers implore the clemency of Almighty God, that He would both grant unto us thus to acquit ourselves worthily, and mercifully stir the hearts of the people to perform such things; to the end that, while we order our actions wholesomely in His fear, we may be counted worthy both to be delivered from impending evils, and, by the leading of His grace, without which we can do nothing, to come to supernal joys.

The month of August, Indiction 3.

Book XI.

Epistle I.

To John, Abbot.

Gregory to John, Abbot of Mount Sina

No doubt the John called Climacus, Scholasticus, and Sinaita, commemorated as a saint on 30 March.  Having entered the monastery of Mount Sinai at the age of 16, he is said to have retired thence to live the life of an anchoret, to have been elected abbot at the age of 75, to have again after a time retired into solitude, and to have died early in the 7th century.  While abbot, he wrote a work called Scala (κλὶμαξ) Paradisi, whence his name of Climacus.  The monastery on Mount Sinai was a place to which pilgrimages were made.  Cf. IV. 46.

The Epistle of thy Humility testifies to the holiness of thy life; whence we give great thanks to Almighty God, for that we know that there are still some to pray for our sins.  For we, under the colour of ecclesiastical government, are tossed in the billows of this world, which frequently overwhelm us.  But by the protecting hand of heavenly grace we are raised up again from the deep.  Do you, then, who lead a tranquil life in the so great serenity of your rest, and stand as it were safe on the shore, extend the hand of your prayer to us who are on our voyage, or rather who are suffering shipwreck, and with all the supplications in your power help us as we strive to reach the land of the living, so that not only for your own life, but also for our rescue, you may have reward for ever.  May the Holy Trinity protect thy Love with the right hand of Its protection, and grant unto thee in Its sight, by praying, by admonishing, by shewing example of good work, to feed the flock committed to thee, that so thou mayest be able to reach the pastures of eternal life with the flock itself which thou feedest.  For it is written, My sheep shall come and shall find pastures (John x. 27).  And these pastures in truth we find, when, freed from the winter of this life, we are satisfied with the greenness of eternal life, as of a new Spring.

We have learnt from the report of our son Simplicius that there is a want of beds and bedding in the Gerontocomium

Properly a hospital for aged persons.

Epistle XII.

To Conon, Abbot of Lirinus (Lerins).

Gregory to Conon, Abbot of the Monastery of Lirinus

See VI. 56, note 7.  The abbot Stephen, addressed in that letter, was probably the predecessor of Conon.

The carefulness of persons in authority is the safeguard of subjects, since one who watches over what is entrusted to him avoids the snares of the enemy.  But how skilful thou art in ruling the brethren, and how earnestly watchful in keeping guard over them, we have learnt from the report of our most reverend brother and fellow-bishop Mennas

He was bishop of Telona (Toulon).  See XI. 58.

But, since the more our adversary knows himself to be guarded against on all sides, the more he seeks to break in by hidden ways, and strives with cunning art to overthrow his opponent, let the watchfulness of thy Love ever kindle itself to more ardent care; and so, with God’s help, fortify all beforehand, that the ravening wolf, running about hither and thither, may have no place for entering among the Lord’s sheep.  Be it then thine earnest endeavour, the grace of our Redeemer aiding thee, to prohibit and in all ways guard those who are committed to thee from gluttony, from pride, from avarice, from idle speaking, and from all uncleanness; that by so much the greater reward may accrue to thee from the government committed to thee as thy subjects, through thy vigilance, shall be conquerors against the iniquities of the adversary.

Wherefore let the good feel thee sweet, the bad a corrector.  And even in correction know thou that this order should be observed, that thou shouldest love persons and visit faults; lest, if thou shouldest perchance be disposed to act otherwise, correction should pass into cruelty, and thou shouldest destroy those whom thou desirest to amend.  For thou oughtest so to cut away a sore as not to run the risk of ulcerating what is sound; lest, if thou press in the steel more than the case requires, thou injure him whom thou art in haste to benefit.  For let thy very sweetness be wary, not remiss; and let thy correction be loving, not severe.  But let the one be so seasoned by the other that both the good may have, in loving, something to beware of, and the bad, in fearing, something to love.

Attend carefully to these things, most beloved son; earnestly observe them; that, when through such management thou shalt have given back safe to God those whom thou hast received from Him, thou mayest be counted worthy in the day of eternal retribution to hear Him say, Well done, thou good and faithful servant:  because thou hast been faithful in a few things, I will set thee over many things:  enter into the joy of thy Lord (Luke xix. 17).  Further, we desire that our son Columbus the presbyter, who is commended to thy Charity by his own merits, may advance in thy love from our commendation also.

Epistle XIII.

To Serenus, Bishop of Massilia (Marseilles)

Other epistles to Serenus of Marseilles are VI. 52, IX. 105, XI. 58.  In IX. 105 he had already been reproved for his inconsiderate zeal in breaking pictures of saints, which is the main subject of the present letter.  His reply to the former letter, of which he had affected to suspect the genuineness, seems to have called forth this longer and severer admonition.

Gregory to Serenus, &c.

The beginning of thy letter so showed thee to have in thee the good will that befits a priest as to cause us increased joy in thy Fraternity.  But its conclusion was so at variance with its commencement that such an epistle might be attributed, not to one, but to different, minds.  Nay, from thy very doubts about the epistle which we sent to thee it appears how inconsiderate thou art.  For, hadst thou paid diligent attention to the admonition which in brotherly love we gave thee, not only wouldest thou not have doubted, but have perceived what in priestly seriousness it was thy duty to do.  For Cyriacus

Cyriacus, once abbot of Gregory’s own monastery of St. Andrew on the Cœlian at Rome, is named in the former epistle to Serenus (IX. 105) as its bearer.  As to the cause of his being sent at that time into Gaul, see notes to IX. 105, and IX. 109.

For the dispersed children of the Church must be called together, and it must be shewn then by testimonies of sacred Scripture that it is not lawful for anything made with hands to be adored, since it is written, Thou shalt adore the Lord thy God, and him only shalt serve (Luke iv. 8).  And then, with regard to the pictorial representations which had been made for the edification of an unlearned people in order that, though ignorant of letters, they might by turning their eyes to the story itself learn what had been done, it must be added that, because thou hadst seen these come to be adored, thou hadst been so moved as to order them to be broken.  And it must be said to them, If for this instruction for which images were anciently made you wish to have them in the church, I permit them by all means both to be made and to be had.  And explain to them that it was not the sight itself of the story which the picture was hanging to attest that displeased thee, but the adoration which had been improperly paid to the pictures.  And with such words appease thou their minds; recall them to agreement with thee.  And if any one should wish to make images, by no means prohibit him, but by all means forbid the adoration of images.  But let thy Fraternity carefully admonish them that from the sight of the event portrayed they should catch the ardour of compunction, and bow themselves down in adoration of the One Almighty Holy Trinity.

Now we say all this in our love of Holy Church, and of thy Fraternity.  Be not then shaken, in consequence of my rebuke, in the zeal of uprightness, but rather be helped in the earnestness of thy pious administration.

Furthermore, it has come to our ears that thy Love gladly receives bad men into its society; so much so as to have as a familiar friend a certain presbyter who, after having fallen, is said to live still in the pollution of his iniquity

Cf. Ep. LV. in this book to Virgilius of Arles, the metropolitan of Serenus, in which this laxity on the part of the latter is alluded to.

Epistle XXV.

To Januarius, Bishop of Caralis (Cagliari

See I. 62, and reff.

Gregory to Januarius, &c.

Know ye that your Fraternity’s solicitude has pleased us, in that you have evinced, as was right, pastoral vigilance for the guardianship of souls.  For indeed it has been reported to us that you have forbidden a monastery to be founded in the house of the late Epiphanius, a reader of your Church, in accordance with his will, for this reason; lest, seeing that this house was adjacent to a monastery of hand-maidens of God

See I. 48.

And let the relics which were to have been deposited in the house of the aforesaid Epiphanius be deposited there, and let whatever the same Epiphanius had contributed for the intended monastery in his own house be in all ways applied to the other; that so, even though for safeguard, as above written, his will is not carried out with regard to the place, the benefit intended may nevertheless be preserved inviolate.  And indeed let your Fraternity, together with the guardian (defensore) Vitalis, arrange all this, and endeavour to order it so advantageously that you may have your reward, as for your praiseworthy prohibition, so also for your good settlement of the case.  Lastly, though it may be superfluous to commend this monastery to your Fraternity, yet we abundantly exhort you that, as becomes you, with due regard to justice, you hold it as commended to you

For further reference to the subject of this letter, see XIV. 2.  It appears there that Epiphanius, mentioned in this letter, had been a son-in-law of Pompeiana.  It appears further that this lady afterwards accused both the bishop Januarius and the defensor Vitalis of having unjustly withheld her son-in-law’s pious bequest, notwithstanding the admonition contained in this letter.

Epistle XXVIII.

To Augustine, Bishop of the Angli

For reasons for supposing this letter to Augustine to have been written earlier than the 4th Indiction (a.d. 600–1), to which it is assigned by the Benedictine Editors, and for a summary of the whole series of letters relating to the English mission, see Prolegom., p. xxv.

Gregory to Augustine, &c.

Glory to God in the highest, and on earth peace to men of good will (Luke ii. 14); because a grain of wheat, falling into the earth, has died, that it might not reign in heaven alone; even He by whose death we live, by whose weakness we are made strong, by whose suffering we are rescued from suffering, through whose love we seek in Britain for brethren whom we knew not, by whose gift we find those whom without knowing them we sought.  But who can describe what great joy sprung up here in the hearts of all the faithful, for that the nation of the Angli through the operation of the grace of Almighty God and the labour of thy Fraternity has cast away the darkness of error, and been suffused with the light of holy faith; that with most sound mind it now tramples on the idols which it formerly crouched before in insane fear; that it falls down with pure heart before Almighty God; that it is restrained by the rules of holy preaching from the lapses of wrong doing; that it bows down in heart to divine precepts, that in understanding it may be exalted; that it humbles itself even to the earth in prayer, lest in mind and soul it should lie upon the earth.  Whose is this work but His who says, My Father worketh hitherto, and I work (John v. 17)? who, to shew that He converts the world, not by men’s wisdom, but by His own power, chose unlettered men as His preachers whom He sent into the world?  And He does the same even now, having deigned to work mighty works in the nation of the Angli through weak men.  But in this heavenly gift, dearest brother, there is ground, along with great joy, for most serious fear.  For I know that Almighty God has displayed great miracles through thy Love in the nation which He has willed to be chosen.  Wherefore thou must needs rejoice with fear for this same heavenly gift, and tremble in rejoicing:—rejoice, that is, because the souls of the Angli are drawn by outward miracles to inward grace; but tremble, lest among the signs that are done the infirm mind lift itself up to presumption about itself, and from being exalted in honour outwardly, fall inwardly through vain glory.  For we ought to remember how, when the disciples returned with joy from preaching, and said to their heavenly Master, Lord, in thy name even the devils are subject unto us (Luke x. 17), they straightway heard, In this rejoice not; but rather rejoice because your names are written in heaven (Ib. v. 20).  For they had set their minds on private and temporal gladness, when they rejoiced in the miracles.  But they are recalled from private to common, from temporal to eternal gladness, when it is said to them, In this rejoice ye, because your names are written in heaven.  For not all the elect work miracles; and yet the names of all of them are kept enrolled in heaven.  For to the disciples of the Truth there should not be joy, save for that good which they have in common with all, and in which they have no end to their gladness.

It remains, therefore, dearest brother, that in the midst of the things which through the operation of God thou doest outwardly, thou shouldest ever nicely judge thyself within, and nicely understand both what thou art thyself and how great is the grace in the midst of that same nation for the conversion of which thou hast received even the gift of doing signs.  And if at any time thou shouldest remember having offended against our Creator, whether in tongue or in deed, ever recall these things to thy memory, that memory of guilt may keep down the rising glory of the heart.  And whatsoever thou mayest receive, or hast received, in the way of doing signs, regard these powers as not granted to thyself, but to those for whose salvation they have been conferred upon thee.  Further, there occurs to my mind, while I think on these things, what took place with one servant of God, even one eminently chosen.  Certainly Moses, when he led God’s people out of Egypt, as thy Fraternity knows, wrought wonderful miracles.  Fasting forty days and nights in Mount Sina, he received the tables of the law; among lightnings and thunders, while all the people trembled, he was attached to the service of Almighty God, being alone with Him even in familiar colloquy (Exod. xxx., xxxi.); he opened a way through the Red Sea; he had a pillar of a cloud to lead him on his journey; to the people when an hungered he gave manna from heaven; flesh to those who longed for it he supplied in the wilderness by a miracle, even unto overmuch satiety (Exod. xiii., xiv., xvi.).  But, when in a time of drought they had come to the rock, he was distrustful, and doubted being able to draw water from the same, which still at the Lord’s command he opened without fail in copious streams.  But how many and great miracles after these he did during eight and thirty years in the desert who can count or search out (Exod. xvii.; Num. xx.)?  As often as a doubtful matter had troubled his mind, he resorted to the tabernacle, and enquired of the Lord in secret, and was forthwith taught concerning it, God speaking to him (Exod. xxxiii. seq.).  When the Lord was wrath with the people, he appeased Him by the intervention of his prayer; those who rose in pride and dissented in discord he engulphed in the jaws of the gaping earth; he bore down his enemies with victories, and shewed signs to his own people.  But, when the land of promise had at length been reached, he was called into the mountain, and heard of the fault which he had committed eight and thirty years before, as I have said, in that he had doubted about drawing water from the rock.  And for this reason he was told that he might not enter the land of promise (Num. xxvii.).  Herein it is for us to consider how formidable is the judgment of Almighty God, who did so many signs through that servant of His whose fault He still bare in remembrance for so long a time.

Wherefore, dearest brother, if we find that even he whom we know to have been especially chosen by Almighty God died for a fault after so many signs, with what fear ought we to tremble, who do not yet know whether we are chosen?

But what should I say of the miracles of the reprobate, when thy Fraternity well knows what the Truth says in the Gospel; Many shall come in that day saying to me, Lord in thy name we have prophesied, and in thy name have cast out devils, and in thy name have done many wonderful works.  But I will say unto them, I know not who ye are:  depart from me all ye workers of iniquity (Matth. vii. 22; Luke xiii. 27)?  The mind, then, should be much kept down in the midst of signs and miracles, lest haply one seek therein one’s own glory, and exult in private joy for one’s own exaltation.  For through signs gains of souls should be sought, and His glory by whose power these very signs are done.  But there is one sign that the Lord has given us for which we may exceedingly rejoice, and acknowledge the glory of election in ourselves, seeing that He says, In this shall it be known that ye are my disciples, if ye have love one to another (John xiii. 35).  Which sign the prophet demanded, when he said, Make with me, Lord, a sign for good, that they which hate me may see it, and be confounded (Ps. lxxxv. 17).

These things I say, because I desire to abase the mind of my hearer in humility.  But let thy very humility have its confidence.  For I, a sinner, maintain a most certain hope that through the grace of our Almighty Creator and Redeemer, our God and Lord Jesus Christ, thy sins are already remitted, and thou art chosen for this purpose, that those of others may be remitted through thee.  Nor will you have sorrow for any guilt in the future, while you strive to cause joy in heaven for the conversion of many.  Truly the same our Maker and Redeemer, speaking of the repentance of men, says, Verily I say unto you there will be joy in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance (Luke xv. 7).  And if for one penitent there is great joy in heaven, of what kind may we believe the joy to be for so large a people, converted from its error, which, coming to faith, has condemned by penitence the evil things it did.  In this joy, then, of heaven and the angels let us repeat the very words of the angels with which we began:  let us say therefore, let us all say, Glory to God in the highest, and on earth peace to men of good will.

Epistle XXIX.

To Bertha, Queen of the Angli

As to the apparent inference from this letter that King Ethelbert of Kent had not been converted when it was written, and as to when it may have been sent to queen Bertha, see Prolegom., p. xxvi., note 2.

Gregory to Bertha, &c.

They who desire, after earthly dominion, to obtain the glory of a heavenly kingdom ought to labour earnestly to bring in gain to their Creator, that they may be able to rise by the steps of their operation to the things they long for; as we are glad to know you do.  For indeed our most beloved son Laurentius the presbyter, and Peter the monk, have brought us word on their return to us how your Glory has exhibited itself towards our most reverend brother and fellow-bishop Augustine, and how great succour and what charity you have bestowed upon him.  And we bless Almighty God, who has been mercifully pleased to reserve the conversion of the nation of the Angli for your reward.  For, as through Helena of illustrious memory, the mother of the most pious Emperor Constantine, He kindled the hearts of the Romans into Christian faith, so we trust that He works in the nation of the Angli through the zeal of your Glory.  And indeed you ought before now, as being truly a Christian, to have inclined the heart of our glorious son, your husband, by the good influence of your prudence, to follow, for the weal of his kingdom and of his own soul, the faith which you profess, to the end that for him, and for the conversion of the whole nation through him, fit retribution might accrue to you in the joys of heaven.  For seeing, as we have said, that your Glory is both fortified by a right faith and instructed in letters, this should have been to you neither slow of accomplishment nor difficult.  And since, by the will of God, now is a suitable time, so proceed, with the co-operation of divine grace, as to be able to make reparation with increase for what has been neglected.  Wherefore strengthen by continual hortation the mind of your glorious husband in love of the Christian faith; let your solicitude infuse into him increase of love for God, and so kindle his heart even for the fullest conversion of the nation subject to him that both he may offer, out of the zeal of your devotion, a great sacrifice to the Almighty Lord, and that the things related of you may both grow and be in all ways proved to be true:  for your good deeds are known not only among the Romans, who have prayed earnestly for your life, but also through divers places, and have come even to the ears of the most serene prince at Constantinople.  Hence, as great joy has been caused us by the consolations of your Christianity, so also may there be joy in heaven for your perfected work.  So acquit yourselves devotedly and with all your might in aid of our above-named most reverend brother and fellow-bishop, and of the servants of God whom we have sent to you, in the conversion of your nation that you may both reign happily here with our glorious son your husband, and after long courses of years may also attain the joys of the future life, which know no end.  Now we pray Almighty God that He would both kindle the heart of your Glory with the fire of His grace to perform what we have spoken of, and grant you the fruit of an eternal reward for work well-pleasing to Him.

Epistle XXX.

To Venantius, Ex-Monk, Patrician of Syracuse

See I. 34, note 8.  It is significant of Gregory’s delicate tact, that he does not in this letter, when his friend was suffering, allude to his past renunciation of monastic life as among the sins to be repented of, or urge him to return to it, though that the subject was still on his mind appears from his letter about the same time to the Bishop of Syracuse (XI. 36).

Gregory to Venantius, &c.

In addressing to you the greeting which is due I was intending to speak of what I suffer.  But I think I need not relate to you what you know.  For I am tormented by pains of gout, which, afflicting not dissimilarly both me and you, while they increase upon us exceedingly, have caused our life to decrease.  In the midst of them what else should we do but recall our faults to mind, and give thanks to Almighty God?  For we who have sinned in many things from the pampering of the flesh are purged by the affliction of the flesh.  We are to know also that present pain, if it converts the mind of the afflicted one, is the end of preceding guilt; but, if it does not convert to the fear of the Lord, is the beginning of pain to follow.  We must therefore take care, and in entire conversion of heart watch to the utmost of our power with tears, lest we pass from torment to torments.  We are also to consider by how great a dispensation of loving kindness our Maker deals with us, in that He continually smites us, who are worthy of death, and still slays us not.  For He threatens what He will do, and yet does it not, that pains sent in advance may alarm us, and, when we are converted to the fear of the strict Judge, may shield us from His animadversion when life is over.  For who may tell, who may count, how many, sunk in their lechery, running headlong also in blasphemies and pride, continuing in robberies and iniquities even to the day of their death, have so lived in this world as never to suffer even a headache, but by a sudden stroke have been delivered to the fires of hell?  We, then, have a token that we are not forsaken, in that we are continually scourged, according to the testimony of Scripture, which says, Whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth (Heb. xii. 6).  Wherefore under the very stripes of God let us recall to mind both His gifts and the losses of our guilt.  Let us consider what good things He has showered upon our ill-doing, and what ill things we have committed under His goodness.  Let us fulfil what the Lord says through the prophet, Put me in remembrance, that we may plead together (Isai. xliii. 26).  Let us plead now in our thought with God, that we be not hereafter strictly judged by God.  For what says Paul?  If we would judge ourselves, we should not be judged of the Lord (1 Cor. xi. 31).  Whosoever, then, would make haste to escape the strictness of the sentence of the judgment to come, let him, through the bitterness of penitence, cut off for himself all the sweetness of the present life.  Moreover, whatever gifts of this kind there are, whose gifts are they but our Maker’s?  But that should not be accounted a gift of God fully to us which separates us through delight in itself from the love of God; lest we should prefer the things given to the Giver, and while receiving good things, though ourselves evil, we should be disjoined from His fear by that whereby we ought to have grown in His fear.  Now may the Creator of all things, that is Almighty God, pour into your heart by the inspiration of His Spirit what we speak to you of by letter, and cleanse you from all defilements of sin, and grant you the joy of His comfort here, and hereafter eternal rewards with Himself.  I beg that my most sweet daughters, the lady Barbara and the lady Antonina, be greeted in my name.

Epistle XXXII.

To Marinianus, Bishop of Ravenna.

Gregory to Marinianus, &c.

When the bearer of these presents, Candidus the abbot, came hither to ask for relics (which have also been granted), as much as I rejoiced in thy Fraternity’s nursing aid, thy Fraternity’s care for me being therein apparent, so much was I distressed that I could not enjoy his presence as I wished to do, seeing that he found me sick, and, when he departed, left me still in a state of weakness.  For it is now a long time since I have been able to rise from bed.  For at one time the pain of gout torments me, at another a fire, I know not of what kind, spreads itself with pain through my whole body; and it is generally the case that at one and the same time burning pain racks me, and body and mind fail me.  Further, what other great distresses of sickness beside what I have mentioned I am affected by, I am unable to recount.  This however I may briefly say, that the infection of a noxious humour so drinks me up that it is pain to me to live, and I anxiously look for death, which alone I can hope for to relieve my groans.  Accordingly, most holy brother, implore for me the compassion of divine loving-kindness, that it would mercifully mitigate towards me the scourges of its smiting, and grant me patience to endure, lest (which God forbid) my heart break out into impatience from excessive weariness, and the guilt which might have been well cured through stripes be increased by murmuring.  Given in the month of February, Indiction 4.

Epistle XXXIII.

To Marinianus, Bishop of Ravenna.

Gregory to Marinianus, &c.

On the arrival here of a certain man of Ravenna, I was smitten by most grievous sorrow for that he told me of thy Fraternity being sick from vomiting of blood.  On this account we have caused enquiry to be made carefully and severally of those here whom we know to be well-read physicians, and have sent in writing to your Holiness their several opinions and prescriptions.  All, however, prescribe before all else quiet and silence, which I greatly doubt whether thy Fraternity can have in thine own Church.  And accordingly it seems good to me that, when the Church there has been provided for—whether with such as may accomplish the solemnities of mass, or with such as may take charge of the episcopate, and may be able to shew hospitality and hold receptions, or such as may superintend the guardianship of monasteries—thy Fraternity should come to me before the summer season, that I may, as far as I can, take special charge of thy sickness, and keep thee from being disturbed, since the physicians say that the summer season is exceedingly dangerous for this kind of sickness.  And I greatly fear lest, if thou shouldest have any cares together with the unfavourableness of the season, there might be further risk to thee from this disorder.  I too myself am very weak, and it is in all respects advantageous that thou shouldest, with the favour of God, return to thy Church in health; or certainly, if thou art to be called, that thou shouldest be called in the hands of thy friends; and that I, who see myself to be very near death, if Almighty God should be pleased to call me before thee, should pass away in thy hands.  But if the circumstances of the present time stand in the way of thy coming, Ago

i.e. Agilulph, the Lombard king, referred to as Ago also in IV. 11.  It was the Lombard occupation of a great part of Italy at that time that was apprehended as likely to impede a journey from Ravenna to Rome.

Epistle XXXV.

To Barbara and Antonina

Cf. I. 34, note 8.

Gregory to Barbara, &c.

Having received your Glory’s letters, which spoke with tears for words, we, most beloved daughters, are affected by no less sorrow than yourselves for your father’s sickness.  For we cannot account that sadness as extraneous which is made our own by the law of charity.  But, since in no state of despair ought there to be distrust in the mercy of our Redeemer, raise your spirits for the comforting of your father, place your hope in the hand of Almighty God, and by His protection we trust that He will guard you from all adversity, and cheer your tribulation, and grant you to be favourably disposed of according to your father’s desires.  But should He pay the debt of our human lot, even then let not any despair crush you, nor the words of any persons cause you alarm.  For after God, Who is the governor and protector of orphans, we will be so solicitous in behalf of your most sweet Glory, and will so make haste, with the Lord’s help, to provide as we can for your advantage, that no rough handling of unjust men may perturb you

The reason why trouble to the orphans of Venantius was apprehended appears further in the letter that follows to the bishop of Syracuse.

Epistle XXXVI.

To John, Bishop of Syracuse

Cf. I. 34, note 8.

Gregory to John, &c.

I have received your Fraternity’s letters telling me of the sickness of my most sweet son the lord Venantius, and relating how all things are going on about him.  But when I heard at one and the same time that he was desperately and grievously sick, and that unfair men were laying claim to the property of the orphans, the sorrow in my heart could scarce contain itself.  But in this there was comfort, in that tears relieved my groans.  Your Holiness therefore ought not to neglect, what should be your first care, to take thought for his soul, by exhorting him, beseeching him, putting before him God’s terrible judgment, and promising His ineffable mercy, so as to induce him to return even at his last moments to his former state of life

Viz. Monasticism, which Venantius had renounced in spite of the earnest remonstrance of Gregory ten years previously.

Epistle XXXVII.

To Romanus, Guardian (Defensorem).

Gregory to Romanus, Guardian of Sicily

For the appointment of Romanus, cf. IX. 18.

It has come to our knowledge that, if any one has a suit against any clerics, thou causest these clerics to be brought before thee for judgment, setting at nought their bishops.  If this be so, seeing that it is evidently very unsuitable, we order thee by this our authority that thou presume not to do it any more.  But, if any one should have a suit against any cleric, let him go to his bishop, that either he may take cognizance himself, or at any rate that judges may be deputed by him; or, if it should be a case for arbitration, let the executive authority deputed by him compel the parties to choose a judge.  But, if any cleric or lay person should have a suit against a bishop, then thou oughtest to interpose, so that either thou thyself mayest take cognizance of the matter between them or that on thy admonition they may choose for themselves judges.  For, if each single bishop has not his own jurisdiction reserved to him, what else is done but that ecclesiastical order is confounded through us by whom it ought to be guarded?

Further, it has been reported to us that, certain clerics having been sent into penance for fault requiring it by our most reverend brother bishop John, thou hast on thy own authority, without his knowledge removed them from it.  Now, if this is true, know that thou hast done a thing altogether unseemly, and calling for no light reproof.  Wherefore restore these clerics without delay to their bishop.  And beware of committing this fault in future:  for, shouldest thou be inattentive, know that thou wilt incur our anger in no slight degree.

Epistle XXXVIII.

To Vitus, Guardian (Defensorem

Cf. V. 29.

Gregory to Vitus, &c.

If thou art held bound by no condition or liability to bodily service, and hast not been a cleric of any other city, and if there is no canonical objection to thee, it is our will and pleasure, with a view to the advantage of the Church, that thou receive the office of Guardian of the Church, in order that thou mayest execute incorruptly and diligently whatever may be enjoined thee by us for the benefit of the poor; using this privilege which after deliberation we have conferred on thee, so as to do thy diligence faithfully in accomplishing all that may be enjoined thee by us, as having to render an account of thy doings before the judgment of our God.  This epistle we have dictated for writing to Paterius, secundicerio notario of our Church

Primicerius notariarum occ. III. 22.  “Primicerius, Primus cujusque ordinis.—Secundicerius, Qui post primicerium est in schola qualibet.”  D’Arnis’ Lexicon.

Epistle XL.

To Marinianus, Bishop of Ravenna.

Gregory to Marinianus, &c.

Great infirmity constrains us, dearest brother, from which if we were free, we should seem justly blamable.  But since, while we are in this fragile body, we cannot subsist but by subservience to its weaknesses, we ought not to blush for what necessity imposes on us.  And so, since physicians all say that to those who suffer from eruption of blood fasts are injurious, we exhort thy Fraternity by this present address that, recalling to mind what thou hast been accustomed to endure from sickness, thou by no means impose on thyself the labour of fasting

Cf. Ep. XXXIII., supra.

Epistle XLIV.

To Rusticiana, Patrician

See II. 27, note 2.

Gregory to Rusticiana, &c.

I have received the letters of your Excellency, which altogether relieved me, while I was in a state of most grievous sickness, with regard to your health, your devotion, and your sweetness.  One thing however I took amiss, namely that in the same epistles to me what might have been said once was said repeatedly; “Your handmaiden,” and “your handmaiden.”  For, I having been made the servant of all through the burdens of episcopacy, with what reason does she call herself my handmaid whose own I was before I undertook the episcopate?  And so I beseech you by Almighty God, that I may never find this word in what you write to me.  Further, the gifts which out of a most pure and sincere heart you sent to the blessed Peter, Prince of the apostles, have been received and hung up there

The gifts that had been sent were, as appears below, veils or hangings (vela) for the shrine of St. Peter in the Vatican basilica.

With regard to the affliction of gout which you signify to us has come upon you, I am both distressed and rejoiced exceedingly:  rejoiced, because the noxious humour, attacking the lower parts of your body, has entirely left the higher ones; but distressed, because I fear you suffer excessive pain in so very slender a body.  For where there is a deficiency of flesh, what strength can there be to resist pain?  For as to myself, you know what I used to be:  but now bitterness of soul and continual exasperation, and besides this the affliction of gout so affects me that my body is dried up even as if in burial.  Hence it comes to pass that I can rarely now rise from bed.  If, then, the pain of gout has reduced the mass of my body to such dryness, what must I think of your body, which was too dry before the pains came on?

As to the alms which you have bestowed on the monastery of the blessed Apostle Andrew, there is no need for me to say anything, since it is written, Hide thine alms in the bosom of a poor man, and it shall pray for thee (Ecclus. xxix. 15).  If then the good deed itself has its voice in the secret ears of God, whether we cry aloud or keep silence, this very thing which you have well done cries aloud.  Moreover I declare that there are so great miracles, there is so great care and custody of the monks in this same monastery of the said apostle that it is as if he himself were specially the abbot of the monastery.  For, to speak of a few things out of many which I have learnt from the narration of the abbot and the prior of the monastery, two brethren were one day sent out thence to buy something for the use of the monastery, one a junior who seemed to be distinguished for prudence, the other a senior, sent to be the guardian of the junior.  Both went forth, and from the money they received as the price of what they were to purchase, he who had been sent as the guardian of the junior purloined something without the knowledge of the other.  Having both of them presently returned to the monastery, and come to the threshold of the oratory, he who had committed the theft fell down seized by a demon, and began to be vexed.  And, when the demon had let him go, he was asked by the monks who came round him whether perchance he had purloined anything from what he had received:  he denied, and was a second time vexed.  Eight times he denied, and eight times was vexed.  But after his eighth denial he confessed how much money he had purloined.  And repenting he acknowledged, prostrate on the earth, that he had sinned, and when he had undergone penance, the demon came to him no more.

At another time also, on the anniversary of the same apostle, while the brethren were resting during the mid-day hours, suddenly a certain brother, having become blind with his eyes open, began to tremble, to utter loud cries, testifying by these cries that he could not bear what he was suffering.  The brethren ran together to him, saw him blind with his eyes open, trembling, and crying out, abstracted from the scene around him, and having no sense of anything that could be done externally.  They lifted him in their hands, and cast him before the altar of Saint Andrew the Apostle, prostrating themselves also in prayer for him.  And he at once, coming to himself again, declared what he had suffered; namely that a certain old man appeared to him, and set a black dog at him to tear him, saying, Why wouldest thou flee from this monastery?  And, when I could by no means have escaped (said he) from the bites of the dog, certain monks came, and besought that old man for me, who straightway bade the dog depart, and then I came to myself.  And he often afterwards confessed, saying, On the day on which I suffered these things I had had a design of flying from this same monastery.

Another monk also secretly desired to depart from the same monastery.  And, having considered the matter in his mind, he would have entered the oratory; but he was immediately delivered to a demon and most sorely vexed.  But he used to be left by the demon and if he remained outside the oratory, he would suffer no harm; but, if he attempted to enter it, he was at once delivered to the evil spirit and vexed.  And, when this took place frequently, he confessed his fault, namely that he was thinking of going away from the monastery.  Then the brethren, assembled in his behalf, bound themselves to continue in prayer for him for three days, and he was so cured that the evil spirit never came to him afterwards.  He used to say also that he had seen the same blessed apostle while he was being vexed, and had been reproached by him for wishing to depart from the monastery.

Two other brethren also fled from the same monastery, and gave some intimations previously to the brethren in conversation that they were going down by the Appian way, to make for Jerusalem; but, when they had gone out, they turned aside from the road.  And, that there might be no possibility of their being found by any that might follow them, finding some retired crypts near the Flaminian gate, they hid themselves therein.  But when they had been looked for in the evening, and not found in the monastery, certain brethren followed them on horseback, going out by the gate of Metronus, to follow them along the Latin or Appian way.  But suddenly they conceived the design of looking further for them on the Salarian way:  and so, in proceeding outside the city, they turned their course into the Salarian way.  But, failing to find them, they decided to return through the Flaminian gate.  And, as they were returning, presently when their horses came in front of the crypts in which the men were hidden, they stood still, and, though beaten and urged, refused to move.  The monks considered that such a thing could not be without some mystery.  They observed the crypts, and saw the entrance to them to be blocked by a piled heap of stones, but, as their horses would not go in any direction, they dismounted.  They displaced the stones which were placed at the mouth of the crypts, entered, and found the men in a state of consternation within these dark subterranean hiding-places.  They were taken back to the monastery, and were so improved by this miracle that it was of great advantage to them to have fled for a short time from the monastery.

I have told you these things that it may be known to your Excellency whose oratory it is on which you have bestowed your alms.  Now may Almighty God keep you under His heavenly protection both in soul and in body and all your house, and grant you to live long for our consolation.  I beg that my most beloved son the Lord Strategius

Strategius (as appears from other letters) was the young grandson of Rusticiana, being the child of Appio and Eusebia.  See II. 27, note 2.

Epistle XLV.

To Theoctista, Patrician

Sister of the emperor Mauricius, and governess of the imperial children.  See also I. 5, VII. 26.  This long letter to her was called forth by her having complained to Gregory of erroneous views in matters of religion being imputed to her at Constantinople, for which she seems to have been maligned in certain quarters.  In his reply, with his habitual courtesy, he takes for granted that such imputations were unfounded, though the pains he takes to combat the errors with which she was charged may perhaps suggest the idea of his not being in his heart quite assured of her soundness.  The whole letter, both for its tone and for its style of argumentation, is very characteristic of the writer.

Gregory to Theoctista, &c.

We ought to give great thanks to Almighty God, that our most pious and most benignant Emperors have near them kinsfolk of their race, whose life and conversation is such as to give us all great joy.  Hence too we should continually pray for these our lords, that their life, with that of all who belong to them, may by the protection of heavenly grace be preserved through long and tranquil times.

I have to inform you, however, that I have learnt from the report of certain persons how that, owing to the levity of the people, a tumult of detraction has arisen against you.  And I hear that your Excellency has consequently been distressed with no slight vexation.  If this is so, I wonder much why the words of men on earth should agitate you, who have fixed your heart on heaven.  For the blessed Job, when his friends who had come to console him had broken out into rebuke, said, For behold my witness is in heaven, and he that knows me is on high (Job xvi. 20).  For one who has the witness of his life in heaven ought not to be afraid of the judgments of men on earth.  Paul also, a leader of good men, says, Our glory is this, the testimony of our conscience (2 Cor. i. 12).  And he says again, Let every man prove his own work, and so shall he have glory in himself, and not in another (Gal. vi. 4).  For, if we are rejoiced by praises and broken down by detractions, we have set our glory not in ourselves, but in the mouth of others.  And indeed the foolish virgins took no oil in their vessels, but the wise ones took oil in their vessels with their lamps (Matth. xxv.).  Now our lamps are good works; of which it is written, Let your light shine before men, that they may see your good works, and glorify your Father which is in heaven (Matth. v. 16).  And we then take oil in our vessels with our lamps, when we seek not the splendour of glory for our good deeds from the adulation of our neighbours, but preserve it in the testimony of our conscience.  And in regard to all that is said of us outwardly we ought to recur to the secrets of our soul.  Although all should revile us, yet he is free whom conscience accuses not, while, even though all should praise, one cannot be free, if conscience accuses him.  Whence the Truth says concerning John, What went ye out into the wilderness to see?  A reed shaken with the wind? (Matth. xi. 7).  And this in truth is said in the way of negation, not of assertion, since it is added, But what went ye out for to see?  A man clothed in soft raiment?  Behold, they that wear soft clothing  are in kings’ houses (Ibid. 8).  For although, according to the truth of the Gospel, John was clothed in rough raiment, yet the signification is that they wear soft clothing who are delighted by adulations and praises.  And it is denied that John was a reed shaken with the wind, inasmuch as no breath from any human mouth bent the fortitude of his mind.  For we, if we are lifted up by praises, or cast down by revilings, are a reed shaken with the wind.  But far be this, far be it from the heart of your Excellency.  I know that you read studiously the teacher of the Gentiles, who says, I, if I yet pleased men, should not be the servant of Christ (Gal. i. 10).

If, however, any even slight sadness has arisen in your mind from this cause, I believe that Almighty God has kindly allowed this to be the case.  For not even to His elect in this life has He promised the joys of delight, but the bitternesses of tribulation; so that, after the manner of medicine, they may be restored through a bitter cup to the sweetness of eternal salvation.  For what says He?  The world shall rejoice and ye shall lament (Joh. xvi. 20).  With what hope?  With what promise?  A little afterwards it is added, I will see you again, and your heart shall rejoice, and your joy no man shall take from you (Ibid. 22).  Hence again He says to His disciples, In your patience shall ye possess your souls (Luke xxi. 19).

Consider, I pray you, where patience would be, if there were nothing to be endured.  I suspect that there is no Abel without having a Cain for his brother.  For if the good were without the bad, they could not be perfectly good, since they would not be purged:  and the very society of the bad is the purgation of the good.  There were three sons of Noe in the ark, one of whom was a derider of his father, who, though in himself he was blessed, still received a sentence of condemnation in his son.  Abraham had two sons before he took Cethura to wife; and yet his carnal son persecuted the son of promise (Genes. ix.).  This the great teacher expounds, saying, As he who is after the flesh persecuted him that is after the Spirit, even so it is now (Gal. iv. 29).  Isaac had two sons; but one, who was spiritual, fled before the threats of his carnal brother.  Jacob had twelve sons, but one, who lived uprightly, was sold by ten into Egypt.  In the case of the prophet David, because there was in him what should have been purged, it was brought to pass that he suffered under a son’s persecution.  The blessed Job says of the society of the reprobate, I have been a brother to dragons, and a companion to owls (Job xxx. 29).  To Ezekiel the Lord says, Son of man, unbelievers and destroyers are with thee, and thou dost dwell among scorpions (Ezek. ii. 6).  Among the twelve apostles there was one reprobate, that there might be one by whose persecution the eleven might be tried.  The Prince of the apostles speaks thus to his disciples, He delivered just Lot, oppressed by the injury and conversation of the wicked.  For in seeing and hearing he was just, dwelling among those who from day to day vexed the soul of the just one with their unrighteous deeds (2 Pet. ii. 7, 8).  Paul also the apostle writes to his disciples, saying, In the midst of a crooked and perverse nation, among whom ye shine as luminaries in the world, holding fast the word of life (Philip. ii. 15).

Seeing then that we know from the witness of Scripture that in this life the good cannot be without the bad, your Excellency ought by no means to be disturbed by the voices of fools, especially as there is then sure confidence in Almighty God, when for well-doing any adversity is given us in this world in order that a full reward may be reserved for us in the eternal retribution.  Whence also in the holy Gospel the Truth says, Blessed shall ye be when men shall say all manner of evil against you falsely for my name’s sake (Matth. v. 11).  And for our consolation He deigned to adduce as an example His own reproaches, saying, If they have called the master of the house Beelzebub, how much more them of his household (Ibid. x. 25).

But there are many who perhaps praise the life of the good more than they ought; and, lest any elation should creep in from praise, Almighty God allows bad men to break out into slander and objurgation, in order that, if any sin springs up in the heart from the mouth of them that praise, it may be choked by the mouth of them that revile.  Hence it is, then, that the teacher of the Gentiles testifies that he continues in his preaching through evil report and good report (2 Cor. vi. 8); saying also, As deceivers and yet true.  If then there were such as laid an evil report on Paul, and called him a deceiver, what Christian now should account it a hard thing in behalf of Christ to hear injurious words?  Moreover we know of how great virtue was the precursor of our Redeemer, who in Holy Writ is called not only more than a prophet, but even an angel:  and yet, as the history of his death testifies, after his death his body was burnt by his persecutors

Cf. Theodoret, Eccles. Hist. lib. ii. c. 6, where this is told:  “asseruerunt arcam Joannis Baptistæ, et ossibus combustis dissiparunt cinerem.”

These things, most sweet and excellent daughter, I have briefly said, lest, as often as thou hearest of foolish men speaking in derogation of thee, thou shouldest be touched by even the least sadness of heart.  But, seeing that this very murmuring of foolish men cannot be allayed by quiet reason, I hold it to be sin if the doing of what can be done is neglected.  For, when we appease insane minds, and bring them back to a healthy state, we ought by no means to cause them offence.  For there are some offences that are to be altogether despised; but there are some which, when they can be avoided without guilt, are not to be despised, lest there be guilt in keeping them alive.  We learn this from the preaching of the sacred Gospel; since, when the Truth said, Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man (Matth. xv. 11), and the disciples replied saying, Knowest thou that the Pharisees were offended after they heard this saying? (Ibid. 12), straightway He replied, Every plant which my heavenly Father hath not planted shall be rooted up.  Let them alone; they be blind, and leaders of the blind (Ibid. 13).  And yet, when tribute was demanded, He first gave a reason why tribute should not be paid, and forthwith subjoined, Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a stater.  That take, and give unto them for me and for thee (Matth. xvii. 26).  Why is it that of some who were offended it is said, Let them alone; they are blind, and leaders of the blind; and that to others, lest they should be offended, tribute is paid by the Lord, even though not due?  Why is it that He allowed one offence to remain, but forbade another to be caused to others?  Why, but that He might teach us on the one hand to despise offences which implicate us in sin, but on the other to mitigate in all ways those which we can appease without sin?

Wherefore your Excellency, God protecting you, may, with great quietness, turn aside the offences of bad men.  For the chief of them you should of your own accord call to you privately and give them reasons, and anathematize certain wrong points which they suppose to be held by you.  And if too, as it is said may be the case, they suspect such anathema to be insincere, you should confirm it even by an oath, averring that you do not hold, and never have held, those points.  Nor let it seem beneath you to satisfy them in such a way; nor let there be in your mind any feeling of disdain against them on account of your imperial race.  For we are all brethren created by the power of one Emperor, and redeemed by His blood.  And so we ought not in anything to despise our brethren, however poor and abject.

For certainly Peter had received power in the heavenly kingdom, so that whatever he should bind or loose on earth should be bound or loosed in heaven; he walked on the sea, he healed the sick with his shadow, he slew sinners with his word, he raised the dead by his prayer.  And because by the admonition of the Spirit he had gone in to Cornelius the Gentile, a question was raised against him by the believers as to why he had gone in among Gentiles and eaten with them, and why he had received them in baptism.  And yet this first of the apostles, filled with such gifts of grace, supported by such power of miracles, replied to the complaint of the believers, not by power but by reason, and explained the case to them in order; how he saw a certain vessel, as it had been a sheet, in which were four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air, let down from heaven, and heard a voice saying, Arise, Peter; kill and eat (Acts xi. 5 seq.); how three men came to him calling him to Cornelius; how the Holy Spirit bade him go with them; how the same Holy Spirit who had been wont to come on those baptized in Judea after baptism, came on the Gentiles before baptism.  For if, when he was blamed by the believers, he had paid regard to the authority which he had received in Holy Church, he might have replied that the sheep should not dare to find fault with the shepherd to whom they had been committed.  But, had he said anything of his own power in answer to the complaint of the believers, he would not have been truly a teacher of gentleness.  He pacified them, therefore, by giving a reason humbly, and even produced witnesses to defend him from blame, saying, Moreover these six brethren accompanied me (Acts xi. 12).  If, then, the pastor of the Church, the Prince of the Apostles, who singularly did signs and miracles, disdained not, in defending himself from blame, humbly to give a reason, how much more ought we sinners, when we are blamed for anything, to pacify those who blame us by giving a reason humbly!

For to me, as you know, when I was resident at the footsteps of my lords in the royal city, many used to come of those who were accused with respect to the aforesaid points.  But I declare, my conscience bearing me witness, that I never found in them any error, any pravity, or anything of what was said against them.  Whence also I took care, despising report, to receive them familiarly, and rather to defend them from their accusers.  For it used to be said against them that under pretext of religion they dissolved marriages; and that they said that baptism did not entirely take away sins; and that, if any one did penance for three years for his iniquities, he might afterwards live perversely; and that, if they said under compulsion that they anathematized anything for which they were blamed, they were by no means holden by the bond of anathema.  Now if there are any who undoubtedly hold and maintain such views, there is no doubt that they are not Christians.  And such both I, and all catholic bishops, and the universal Church, anathematize, because they think what is contrary to the truth, and speak what is contrary.  For, if they say that marriages should be dissolved for the sake of religion

Religionis, in the sense of monastic life.

Epistle XLVI.

To Isacius, Bishop of Jerusalem

Written in reply to a letter received from the new patriarch of Jerusalem, announcing, as was usual, his election, and containing his confession of faith.

Gregory to Isacius, &c.

In keeping with the truth of history, what means the fact that at the time of the flood the human race outside the ark dies, but within the ark is preserved unto life, but what we see plainly now, namely that all the unfaithful perish under the wave of their sin, while the unity of holy Church, like the compactness of the ark, keeps her faithful ones in faith and in charity?  And this ark in truth is compacted of incorruptible timber, since it is built of strong souls, and such as persevere in good.  And, when any single person is converted from a secular life, timber is, as it were, still cut down from the mountains.  But when, according to the order of holy Church, one is assigned to have custody of others, it is as though the ark were built of timber sawn and put together for preserving the life of men.  And in truth that ark, when the flood was over, rested on a mountain, because when the corruption of this life is over, when the billows of evil works have passed away, holy Church will rest in the heavenly country, as on a high mountain.  To the building, therefore, of this ark we rejoice to find, after reading your Fraternity’s epistle, that in the compactness of a right faith you lend your aid; and we render great thanks to Almighty God, who, though the pastors of His flock are changed, keeps the faith which He once delivered to the holy Fathers, even after them unchangeable.  Now the excellent preacher says, Other foundation can no man lay than that is laid, which is Christ Jesus (1 Cor. iii. 11).  Whosoever, then, with love of God and his neighbour, holds firmly the faith which is in Christ, he has laid the same Jesus Christ, Son of God and man, as a foundation for himself from the Father.  It is to be hoped, then, that, where Christ is the foundation, the building also of good works may follow.  The Truth itself also in person says, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.  But he that entereth in by the door is the shepherd of the sheep (Joh. x. 1).  And a little afterwards He adds, I am the door.  He, then, enters into the sheepfold by the door who enters by Christ.  And he enters by Christ who thinks and preaches what is true concerning the same Creator and Redeemer of the human race, keeps what he preaches, and undertakes the topmost place of government with a view to a burdensome office, not in desire of the glory of transitory dignity.  He watches also wisely over the charge of the sheepfold which he has taken in hand, lest either perverse men speaking forwardly tear the sheep of God, or malignant spirits waste them by persuading them to vicious delights.

But in all these things may He instruct us Who for our sake was made man.  May He Who vouchsafed to become what He made Himself infuse the spirit of His love both into my infirmity and thy charity, and open the eye of our heart in all carefulness and watchful circumspection.

But that men of a right faith are advanced to sacred orders, thanks should be given without cease to the same Almighty God, and prayer should ever be made for the life of our most pious and Christian lord the Emperor, and for his most tranquil spouse, and his most gentle offspring, in whose times the mouths of heretics are silent, since, though their hearts seethe in the madness of perverse opinion, yet in the time of the orthodox Emperor they presume not to speak out the wrong opinions which they hold; so that we plainly see fulfilled what is written, Gathering the waters of the sea together as in a bottle (Ps. xxxii. 7

In A.V. xxxiii. 7.

But, inasmuch as it has come to our ears that in the Churches of the East no one attains to sacred orders but by giving of bribes, if your Fraternity finds that this is the case, you should offer as your first oblation to Almighty God the restraining of the error of simoniacal heresy in the Churches subject to you.  For, not to speak of other things, what sort of men can they be when in sacred orders who are advanced to them not by merit but by bribes?  Now we know with what animadversion the Prince of the apostles attacked this heresy, having pronounced the first sentence of condemnation against Simon, when he said, Thy money be with thee unto perdition, because thou hast thought that the gift of God may be purchased with money (Acts viii. 20).  Our Lord God Himself also, the Creator and Redeemer of the human race, having made a scourge of small cords, overthrew and cast out of the temple the seats of them that sold doves (Matth. xxi.).  For to sell doves in the temple, what else is it but to give for a price in holy Church that imposition of hands whereby the Holy Spirit is given?  But the seats of them that sold doves were overthrown, because the priesthood of such is not accounted as priesthood.

Moreover, I have been informed that in the Church which is called Neas, strifes often arise with your Church in the city of Jerusalem.  Wherefore your Holiness ought carefully to consider all things, and to correct some things gently, but bear others that cannot be corrected with equanimity.  For we see plainly what is said by holy Church through the voice of the Psalmist, Sinners have built upon my back (Ps. cxxviii. 3)

In A.V. cxxix. 3.

Epistle XLVII.

To Anatolius, Deacon at Constantinople.

Gregory to Anatolius, &c.

Thy Love has written to me that our most pious lord orders a successor to be appointed to my most reverend brother John, bishop of Prima Justiniana, on account of the ailment of the head from which he suffers, lest perchance that city, while without the jurisdiction of a bishop, should be ruined by its enemies, which God forbid.  And yet the canons nowhere enjoin that a bishop should be superseded on account of sickness.  And it is altogether unjust that, if bodily ailments come on, the sick person should be deprived of his dignity

Cf. XIII. 5 for a similar assertion of the unlawfulness of superseding a bishop, except at his own request, when incapacitated by illness.  See also VII. 19.  In this epistle may be observed Gregory’s habitual deference to the Emperors, whose subject he ever declared himself to be, even in matters of ecclesiastical import, together with his avoidance of giving his own sanction to anything he regarded as irreligious or uncanonical.  Similarly in the case of an imperial prohibition of soldiers becoming monks.  See III. 65; VIII. 5; X. 24.  Cf. also IV. 47, in the case of Maximus of Salona.  We find him, however, in a letter to the empress, in which this case of Maximus is referred to (V. 21), making a respectful protest against imperial interference in matters of ecclesiastical cognizance.

Epistle L.

To Adrian, Notary.

Gregory to Adrian, Notary of Panormus.

Agathosa, the bearer of these presents, complains that her husband has, against her will, been converted

Conversum, in the usual sense of adopting monastic life.

Epistle LIV.

To Desiderius, Bishop of Gaul

Desiderius was bishop of Vienne, cf. VI. 54.  This letter, with others that follow (Epp. LV., LVI., LVII., LVIII, LIX., LX., LXI., LXII., LXIV., LXV., LXVI., and possibly also the preceding Epistle, XXIX.) were carried, as appears from its conclusion, by Mellitus and his companions, who, in answer to Augustine’s request, were sent by Gregory from Rome to reinforce the mission to Britain (Bede, H. E. I. 27, 29).  See Prolegomena, p. xxvi.  It is notable as shewing Gregory’s views with regard to the study of secular literature.

Gregory to Desiderius, &c.

Many good things having been reported to us with regard to your pursuits, such joy arose in our heart that we could not bear to refuse what your Fraternity had requested to have granted to you.  But it afterwards came to our ears, what we cannot mention without shame, that thy Fraternity is in the habit of expounding grammar to certain persons.  This thing we took so much amiss, and so strongly disapproved it, that we changed what had been said before into groaning and sadness, since the praises of Christ cannot find room in one mouth with the praises of Jupiter.  And consider thyself what a grave and heinous offence it is for bishops to sing what is not becoming even for a religious layman.  And, though our most beloved son Candidus the presbyter, having been, when he came to us, strictly examined on this matter, denied it, and endeavoured to excuse you, yet still the thought has not departed from our mind, that in proportion as it is execrable for such a thing to be related of a priest, it ought to be ascertained by strict and veracious evidence whether or not it be so.  Whence, if hereafter what has been reported to us should prove evidently to be false, and it should be clear that you do not apply yourself to trifles and secular literature, we shall give thanks to our God, who has not permitted your heart to be stained with the blasphemous praises of the abominable; and we will treat without misgiving or hesitation concerning the granting of what you request.

We commend to you in all respects the monks whom together with our most beloved son Laurentius the presbyter and Mellitus the abbot we have sent to our most reverend brother and fellow-bishop Augustine, that, through the succour of your Fraternity, no delay may stop their onward progress.

Epistle LV.

To Virgilius, Bishop of Arelate (Arles)

The bishop of Arles had vicariate jurisdiction committed to him under Rome.  Cf. V. 53.

Gregory to Virgilius, &c.

Since by the testimony of Holy Writ avarice is called the service of idols, with what earnestness it ought to be banished from the temple of God is acknowledged; and yet (we say it with groaning) by some priests this is not regarded.  For fierce cupidity holds the heart captive, and persuades one that what it commands is lawful, and so proceeds as to slay with the same sword both the giver and the receiver.  What safe place, then, can hereafter be of avail against avarice, if the Church of God is opened to it by bad priests?  How can he keep the sheepfolds inviolate who invites the wolf to enter?  Alas for shame!  He pollutes his hands by an unlawful bribe, and thinks to lift up others by his benediction, while himself prostrate under his own iniquity, and captive notwithstanding to his own ambition.  Since then this evil of rapacity has never entered the citadel of your mind, and you say that you have your hands unpolluted in the matter of ordinations, give thanks to Almighty God, and acknowledge yourselves to be His debtors in that under His protection you have remained unharmed by the contagion of this disease.  But this good in you will profit you less than it might have done if you have not carefully forbidden this thing in others also.  As in thyself this evil had displeased thee, thou oughtest to have been zealous against it in thy brother also.  For, seeing that the divine precepts admonish us to love our neighbours as ourselves, it is no small fault to disregard them, and not to fear for others what for ourselves we shrink from.  Even now, therefore, most beloved brother, give thy mind to repairing what thou hast lost in others through thy negligence in correction, and restrain whomsoever thou canst from this wickedness, and insist on a synod being assembled for rooting out this same heresy, to the end that, with reward to thy Love, what shall have been condemned, God granting it, by the ordinance of all may be better guarded against by all.

Furthermore, it has come to our ears that our brother and fellow-bishop, Serenus of Massilia (Marseilles), receives bad men into his intimate society, so as to have, in fine, as his familiar friend a certain presbyter. who, after lapse, is said to wallow still in his iniquities.  This you ought to enquire into closely.  And, if it should prove to be so, let it be your care so to correct this matter in our stead that both he who has received such a one may learn not to encourage him by familiarity, but rather to constrain him by punishment, and he who has been received may learn to wash away his sins with tears, and not to pile up iniquity by unclean living.  Let your Fraternity hold as commended to you in all respects the monks whom we have sent to our brother and fellow-bishop Augustine, and take pains so to succour them for proceeding on their way, and so to concur with them, that through your assistance they may be able, under the protection of God, to arrive speedily at their destination.

Epistle LVI.

To Ætherius, Bishop of Lugdunum (Lyons.)

Gregory to Ætherius, Bishop of Gaul.

The language of your epistles, full of venerable gravity, has so engaged our heart’s affection that it would please us to be ever mingling mutual discourse, to the end that, if we cannot enjoy your bodily presence, absence may make no difference with us while this intercourse goes on between us.  For how great love of ecclesiastical order shines forth in you, and how great is your regard for discipline, and how great your earnestness in the observance of wholesome ordinances you shew in that you receive our exhortation submissively and altogether willingly, and declare that you will inviolably observe it.  Since then you bear a heart prompt for the amendment of others, and condemn with a free voice, as becomes you, an evil of old standing, and seeing that our other brethren and fellow-bishops also are similarly disposed, it is your duty to rise unanimously against the Lord’s enemies, and cast avarice out of the house of God by a synodical definition.  In the giving of ecclesiastical orders let not fierce hunger for gold find any satisfaction; let not flatteries filch any advantage; let not favour confer anything:  let a man’s life have the reward of honour, his modesty promote his advancement; that, while this kind of observance obtains, both he that seeks to rise by bribes may be judged unworthy, and he to whom his conduct bears good testimony may be worthily honoured.  Let this be your care, most beloved brother, let this anxiety ever keep guard over your thoughts, so that you may prove by action that the zeal which you shew in your letters is the witness of your heart.  Wherefore continually and instantly press for the assembling of a synod; and so earnestly acquit yourself as to act up to the dignity of your title in the administration of your office.

With regard to what you request to have granted to your Church on the ground of ancient custom, we have caused search to be made in our archives, and nothing has been found.  Wherefore send to us the letters which you say you have, that from them we may gather what ought to be granted you.

As to the acts or writings of the blessed Irenæus, we have now long been searching for them, but have not succeeded so far in finding any of them.

Furthermore, let your Fraternity take care to hold as in all respects commended to you the monks whom we despatched to our brother and fellow-bishop Augustine, and for the sake of God display your charity towards them; and so earnestly concur with them in priestly zeal, and so hasten to help them with your succour for proceeding on their journey, that, while there shall be no cause of delay in your parts to detain them, both they may go on their way more speedily, and you may find a reward for what you have done in their behalf.  Given this 10th day of July, Indiction 4

In two mss. (Teller.) “die decimo Kalendas Julii, indict. 4,” i.e. 22 June, a.d. 601.  This may be taken as correct, agreeing with other dated epistles sent through Mellitus and his companions.

Epistle LVII.

To Aregius, Bishop of Vapincum

Cf. IX. 107, to the same Aregius.

Gregory to Aregius, Bishop of Gaul.

There being in brotherly love one heart and one soul, as the mind rejoices in the prosperity of another, so is it afflicted in his adversity, since in both it is bound to be partaker by the law of charity.  And so the greater sorrow had come upon us for your sadness, lest perchance the affliction of a prolonged grief might batter your heart with continual pain, and burden your life with groans.  But, having received the letters of your Charity, we have been consoled with the joy we hoped for, and we give thanks to Almighty God, for that we now know that your equanimity is unimpaired, and that your mind has been restored to comfort.  Nor indeed was it otherwise to be expected of you than that you would undoubtedly overcome with priestly patience whatever adversity there might be.

Further, we well recollect how the zeal of your Fraternity flamed up of old in uprooting simoniacal heresy.  Wherefore we exhort that you give your earnest attention to this, and that, among other things that we wrote of, it be condemned by the strict definition of a council; that so, the bent of our desire being fulfilled by the help of your solicitude, you may both offer to Almighty God a most acceptable oblation in the correction of vices, and also shew, for the edification of others, how the care of the pastoral office shines forth in you.  Moreover our experience of your life, which we have known to be much superior to that of many, moves us to presume on great assistance from you in this matter.  And so complete ye your kindness as under God you have begun, that the good which with a right aim has been begun in you may, by the help of God the Creator of all, be brought to completion.

Furthermore, let your Fraternity bestow your accustomed charity on the monks whom we have sent to our most reverend brother and fellow-bishop Augustine; and so endeavour to succour them for proceeding on their way, as well personally as through others as you can, that, while through your provision they have no difficulties or delays in your parts, both we may feel that our confidence in you was not in vain, and Almighty God may give you the recompense of His grace for the conversion of the souls on whose behalf they have been sent.

Epistle LVIII.

To Divers Bishops of Gaul.

Gregory to Mennas of Telona (Toulon), Serenus of Massilia (Marseilles), Lupus of Cabillonum (Châlons-sur-Saône), Aigulfus of Mettæ (Metz), Simplicius of Parisii (Paris), Melantius of Rotonius (Rouen), and Licinius

Licinius (afterwards canonized) was bishop of Andegavum (Angers).

Though the care of the office you have undertaken reminds your Fraternity how you ought to assist with all your endeavours religious men, and especially those who labour in behalf of souls, yet it is not beside the purpose that an address by letter from us should stimulate your assiduity, since, as a fire becomes larger from a blast of air, so the purposes of a good disposition are advanced by commendation.  Inasmuch, then, as through the co-operating, grace of our Redeemer so great a multitude of the nation of the Angli is being converted to the grace of Christian faith that our most reverend common brother and fellow-bishop Augustine asserts that those who are with him cannot suffice for carrying out this work in divers places, we have made provision by sending to him a few monks with our most beloved common sons Laurentius the presbyter and Mellitus the abbot.  And so let your Fraternity shew them the charity that becomes you, and so make haste to aid them wherever there may be need, that through your assistance they may have no cause for delay in your parts, and that both they themselves may rejoice with you in being relieved by your consolation, and you, by affording them your succour, may be found partakers in the cause in furtherance of which they have been sent.

Epistle LIX.

To Theoderic, King of the Franks

Cf. VI. 58, note 1.

Gregory to Theoderic, &c.

The letter of your Excellency, which is the index of your heart, has so shewn, in its flow of lucid language, what great prudence is conspicuous in you, along with royal power, that there can be no doubt of the truth of whatever fame has reported in your praise.  And inasmuch as you signify, by what you say in praise of it, that our exhortation has so pleased your royal mind that you wish whatever you know to pertain to the worship of our God, to the veneration of Churches, or to the honour of priests, to be both carefully established and in all ways guarded, we appeal to you with a renewed exhortation, with a view to your greater reward, that you would order a synod to be assembled, and, as we have before written, cause corporal vices in priests and the pravity of simoniacal heresy to be condemned by the definition of all the bishops, and to be cut off within the limits of your kingdom, and allow not any longer money to have more effect than the precepts of the Lord.  For, since all avarice is the service of idols, whosoever does not watchfully guard against it, and especially in the bestowal of ecclesiastical honours, is subjected to the perdition of infidelity, even though he may seem to hold the faith which he disregards.  As, then, against external enemies, so also against adversaries of souls among yourselves, take ye earnest heed, that on account of this your faithful opposition to God’s enemies you may both reign prosperously here under His protection, and also come hereafter by the leading of His grace to eternal joys.

Furthermore, what benefits your Excellence bestowed on our most reverend brother and fellow-bishop Augustine on his progress to the nation of the Angli we have been told by certain monks who have returned to us from him.  Wherefore, returning abundant thanks, we beg that you will deign to afford your support in full measure to these monks also who have been sent to him, and to aid them on their onward journey, so that the more amply you shew your kindness to them, the greater return you may expect from Almighty God, whom they serve.

Epistle LX.

To Theodebert, King of the Franks

Cf. VI. 58, note 1.

Gregory to Theodebert, &c.

One who receives with willing mind and embraces in the bosom of his heart words of fatherly admonition declares himself without doubt to be one who would be an amender of faults.  On which account the absolute promise of your Excellence assures us sufficiently.  For we hold in place of a pledge the words of one who is good for payment.  Therefore let your Excellency vouchsafe, adhering to the commands of our God, to give zealous attention to the assembling of a synod, that every corporal vice in priests, and simoniacal heresy, which was the first to arise in Churches from iniquitous ambition, may under threat of the censure of your power be removed by the definition of a council, and be cut off by the roots; lest, if gold is loved in your parts more than God, He who now remains tranquil while His precepts are despised be felt hereafter to be wrathful in vengeance.  And indeed, because we say all this for your own behoof, we therefore cease not to press you again and again, that we may be able, even by importunity, to do good to our most excellent and most sweet sons.  For it will be in all respects of advantage to your kingdom, if what is done in those parts against God be corrected by the emendation of your Excellency.

Furthermore, what good service your Excellency did to our most reverend brother and fellow-bishop Augustine on his progress to the nation of the Angli we have learnt from the report of certain monks who returned to us from him.  Rendering you the greatest thanks for this, we beg you to bestow your benefits abundantly on the monks, the bearers of these presents, whom we have sent to our said brother, to the end that, while under your patronage, they find no difficulties in your parts, but accomplish easily with the help of Christ the journey they have undertaken, you may reap your richer fruit of reward before the eyes of our God.

Epistle LXI.

To Clotaire, King of the Franks

Clotaire II., at this time king of Neustria, his capital being Soissons.  There is no letter to him among those which had been carried by Augustine.  But it appears from this epistle that the missionaries had passed through his dominions and had been well received.

Gregory to Clotaire, &c.

Among so many cares and anxieties which you sustain for the government of the peoples under your sway, it is to your exceeding praise and great reward that you are helpers of those who labour in the cause of God.  And, since you have shewn yourselves by the good things you have already done to be such that we may presume still better things of you, we are moved most gladly to request of you what will be to your own reward.  Now certain monks, who had proceeded with our most reverend brother and fellow-bishop Augustine to the nation of the Angli, have returned and told us with what great charity your Excellence refreshed this our brother when he was present with you, and with what supports you aided him on his departure.  But, since the works of those who do not recede from the good they have begun are acceptable to our God, we beg of you, greeting you with fatherly affection, to hold as peculiarly commended to you the monks, bearers of these presents, whom we have sent to our aforesaid brother together with our most beloved sons, the presbyter Laurentius and the abbot Mellitus.  And whatever kindness you before shewed to him bestow ye on them also to the richer increase of your praise, to the end that, when through your provision they shall have accomplished without delay the journey they have begun, Almighty God may be the recompenser of your good deeds, and both your guardian in prosperity and your helper in adversity.

Furthermore, it has come to our ears that in your parts sacred orders are conferred with payment of money.  And we are exceedingly distressed if the gifts of God are not attained by merit, but pounced upon by bribes.  And, because this simoniacal heresy, which was the first to arise in the Church, was condemned by the authority of the apostles, we beg of you for your own reward to cause a synod to be assembled; to the end that, having been put down and eradicated by the definition of all the priests, it may in future find no power in your parts to endanger souls, nor be allowed henceforth to arise under any pretext whatever, that so our Almighty God may exalt you against your adversaries in proportion as He sees that you have zeal in fulfilling His commands, and as you take thought for the salvation of souls which had been in danger of perishing by the sword of this atrocity.

Epistle LXII.

To Brunichild, Queen of the Franks

Brunechild was at this time with her grandson Theoderic in the kingdom of Burgundy, having been expelled from Austrasia, according to Greg. Turon, a.d. 599.

Gregory to Brunichild, &c.

We render thanks to Almighty God, Who, among all the other gifts of His loving-kindness that He has bestowed upon your Excellency, has so filled you with a love of the Christian religion that whatever you know to pertain to the gain of souls, whatever to the propagation of the faith, you cease not to carry into effect with devout mind and pious zeal.  As to the great favour and assistance wherewith your Excellence aided our most reverend brother and fellow-bishop Augustine on his progress to the nation of the Angli, fame had already not been silent; and afterwards certain monks, returning to us from him, gave us a particular account thereof.

And indeed, let others to whom your benefactions are less known wonder at these evidences of your Christianity; for to us who know them by experience they are not a subject of wonder, but of rejoicing, because through what you bestow upon others you delight yourself.  Now of what sort and how great are the miracles which our Redeemer has wrought in the conversion of the above-written nation is already known to your Excellency.  On which account you ought to have great joy, since the succours afforded by you claim to themselves the larger share herein, it having been through your aid, after God, that the word of preaching became widely known in those parts.  For one who aids the good work of another makes it his own.  But, that the fruit of your reward may be richer more and more, we beg of you kindly to afford the support of your patronage to the monks, the bearers of these presents, whom we have sent with our most beloved sons, the presbyter Laurentius and the abbot Mellitus, to our aforesaid most reverend brother and fellow-bishop, because of his telling us that those who are with him are not sufficient; and to vouchsafe to stand by them in all things, to the end that, when by the good auspices of your Excellency they shall have had the better success, and shall have found no delays or difficulties in your parts, you may call down the mercy of our God towards you and your most sweet nephews in proportion as you have demeaned yourselves compassionately for the love of Him in causes of this kind.

[(In Collect. Pauli Diac.)  Given the tenth day of the Kalends of July, Indiction 4.]

Epistle LXIII.

To Brunichild, Queen of the Franks.

Gregory to Brunichild, &c.

What good gifts have been conferred on you from above, and with what piety heavenly grace has filled you, this, among all the other proofs of your merits, intimates evidently to all that you both govern the savage hearts of barbarians with the skill of prudent counsel, and (what is still more to your praise), adorn your royal power with wisdom.  And since, as you are above many nations in both these respects, so also you excel them in the purity of your faith, we have great confidence in your amending what is unlawful.  For the contents of the letters you have already sent us are witness how your Excellency has embraced our exhortation, and with what devotion you long to fulfil the same.  But, since He Who is the giver of good dispositions is wont to be their helper also, we trust that He may direct your causes in His loving-kindness all the more favourably as He sees you to be assiduous in His cause.  Do you God’s work, and God will do yours.  Wherefore order a synod to be assembled, and, among other things, as we have before written, studiously prohibit by the definition of a council the sin of simoniacal heresy in your kingdom.  Offer a sacrifice to God by conquering the enemy that is within, that by His help you may conquer the enemies that are without; and that, according to the zeal you evince against His foes, such you may feel Him to be in aiding you.  Believe me, moreover, that, as we have learnt from the experience of many, whatever is gathered together with sin is spent with loss.  If, then, you wish to lose nothing unjustly, endeavour to the utmost to have nothing got by injustice.  For in earthly matters loss has always its origin in sin.  You, therefore, if you wish to stand above adverse nations, if you would speedily, with God’s leave, be victorious over them, receive with trembling the commandments of the same Almighty God, that He Himself may fight for you against your adversaries, Who has promised in Holy Writ, saying, The Lord shall fight for you, and ye shall hold your peace (Exod. xiv. 14).

[In Collect. Pauli Diac.:  Data die decima Kalend., Indict. 4.  In Remigiano:  Data die x Kalendas Julii, Indict. 4.]

Epistle LXIV.

To Augustine, Bishop of the Angli

This important epistle is given below as published in the Benedictine edition, with notes pointing out its main variations from Bede (H. E. i. 27), and with addition of the Preface, first published by Mansi (Supplem. ad Concil. tom. vi., p. 385) from a ms. Codex of the eighth century (Cod. Lucen.).  Bede’s copy may be regarded as the most authentic, having been brought to him from Rome by Nothelm, a.d. 715–731 (Bede H. E. Præf.).  However, he does not give the Preface, which has internal evidence of authenticity.  Subsequently to Nothelm’s visit to Rome, it would seem that the whole epistle had been mislaid there, not having been kept among the rest of Gregory’s letters.  For St. Boniface, a.d. 736 (Epist. XL. ad Nothelm. Episc Cantuar.) requests Nothelm to send him a copy of these Questions and Answers from England, saying that no copy of them could at that time be found at Rome.  They were, we may conclude, discovered subsequently.  Internal evidence, as well as historic probability, supports the superior genuineness of Bede’s copy (Cf. Councils, &c., relating to Great Britain and Ireland, Oxf., 1871.  Vol. III., p. 32.)  The edition of the Epistle (Cod. Lucen.) above referred to as published by Mansi, though containing several variations, agrees in many respects with that of Bede, and especially in the absence of “the request of Augustine” (obsecratio Augustini) and “the grant of Gregory” (Concessio Gregorii) after the answer to the ninth question.  See note there.

Here begins the epistle of the blessed Gregory pope of the city of Rome, in exposition of various matters, which he sent into transmarine Saxony to Augustine, whom he had himself sent in his own stead to preach.

Preface.—Through my most beloved son Laurentius, the presbyter, and Peter the monk, I received thy Fraternity’s letter, in which thou hast been at pains to question me on many points.  But, inasmuch as my aforesaid sons found me afflicted with the pains of gout, and on their urging me to dismiss them speedily were allowed to go, leaving me under the same painful affliction; I have not been able to reply, as I ought to have done, at greater length on every single point.

Augustine’s first question.

I ask, most blessed father, concerning bishops, how they should live with their clergy:  And concerning the offerings of the faithful which are received at the altars, both into what portions they should be divided, and how the bishop ought to deal with them in the Church.

Answer of Saint Gregory, pope of the city of Rome.

Holy Scripture, which no doubt thou knowest well, bears witness, and especially the epistles of the blessed Paul to Timothy, in which he studied to instruct him how he ought to behave himself in the house of God.  Now it is the custom of the Apostolic See to deliver an injunction to bishops when ordained, that of all emoluments that come in four divisions should be made:  to wit, one for the bishop and his household on account of hospitality and entertainment; another for the clergy; a third for the poor; and a fourth for the reparation of Churches.  But, inasmuch as thy Fraternity, having been trained in the rules of a monastery, ought not to live apart from thy clergy in the Church of the Angli, which by the guidance of God has lately been brought to the faith, it will be right to institute that manner of life which in the beginning of the infant Church was that of our Fathers, among whom none said that aught of the things which he possessed was his own, but they had all things common (Acts iv.).

Augustine’s second question

In Bede, and Cod. Luc , this question does not appear, what follows as a reply to it being in continuation of the answer to Question I.  The form of the beginning of the reply, “Si qui vero sunt clerici,” favors it having been so.

I wish to be taught whether clerics who cannot contain may marry; and, if they marry, whether they should return to the world.

Answer of the blessed pope Gregory.

If, however, there are any clerics, not in sacred orders, who cannot contain themselves, they ought to take to themselves wives, and receive their stipends separately, since we know that it is written of those same Fathers whom we have before mentioned, that distribution was made unto every man according as he had need.  Wherefore thought should be taken and provision made for their stipends, and they should be kept under ecclesiastical rule, that they may lead good lives, and give attention to the singing of psalms, and by the help of God preserve their heart and tongue and body from all that is unlawful.  But as to those who live in community, what is there more for us to say with regard to assigning portions, or shewing hospitality, or executing mercy, seeing that what remains over and above their needs is to be expended for pious and religious uses, as the Lord and Master of us all says, Of what is over give alms, and behold all things are clean unto you (Luke xi. 41)?

Augustine’s third question.

Since there is but one faith, why are the uses of Churches so different, one use of Mass being observed in the Roman Church, and another in the Churches of Gaul?

Answer of the blessed pope Gregory.

Thy Fraternity knows the use of the Roman Church, in which thou hast been nurtured.  But I approve of thy selecting carefully anything thou hast found that may be more pleasing to Almighty God, whether in the Roman Church or that of Gaul, or in any Church whatever, and introducing in the Church of the Angli, which is as yet new in the faith, by a special institution, what thou hast been able to collect from many Churches.  For we ought not to love things for places, but places for things.  Wherefore choose from each several Church such things as are pious, religious, and right, and, collecting them as it were into a bundle, plant them in the minds of the Angli for their use.

Augustine’s fourth question.

Pray tell me what any one ought to suffer who may have abstracted anything from a church by theft?

Answer of the blessed pope Gregory.

In this case thy Fraternity can consider, with regard to the person of the thief, how he may be best corrected.  For there are some who commit theft though they have resources, and there are others who transgress in this matter out of want.  Hence it is needful that some should be corrected by fines, but some by stripes, and some more severely, but some more lightly.  And, when any one is somewhat severely dealt with, he should be dealt with in charity, and not in anger; since to the man himself who is corrected the punishment is assigned lest he should be given up to the fires of hell.  For we ought so to maintain discipline towards believers as good fathers are wont to do towards their sons, whom they both smite with blows for their faults, and yet seek to have as their heirs the very persons on whom they inflict pain, and keep what they possess for the very same whom they seem to assail in anger.  This charity, then, should be retained in the mind, so that nothing at all be done beyond the rule of reason.

Thou askest also how they ought to restore what they have abstracted by theft from churches.  But far be it from us that the Church should receive back with increase what it seems to lose of its earthly things, and seek gain out of losses.  [al., for de damnis, de vanis.  So Bede.]

Augustine’s fifth question.

I beg to know whether two brothers may marry two sisters, who are far removed from them in descent.

Answer of the blessed pope Gregory.

This by all means may be done.  For nothing at all is found in Holy Writ which seems to be opposed to it.

Augustine’s sixth question.

As far as what generation believers ought to be joined in marriage with their kin, and whether it is lawful to be joined in marriage with stepmothers and brothers’ wives?

Answer of the blessed pope Gregory.

A certain earthly law in the Roman republic allows the son and daughter, whether of a brother and sister, or of two brothers, or of two sisters, to marry together.  But we have learnt by experience that progeny cannot ensue from such marriages.  And the sacred law forbids to uncover the nakedness of kindred.  Whence it follows that only the third or fourth generations of believers may be lawfully joined together

This allowance of marriage between second cousins seems to have caused surprise in some quarters.  Cf. Epistle of Felix of Messana to Gregory (XIV. 16).  The motive of St. Boniface in his letter to Nothelm, referred to above under note 1, in which he asked for a copy of these Questions and Answers, seems to have been a desire to ascertain whether Gregory had really allowed such marriages.  He writes, “in qua inter cætera capitula continetur quod in tertia generatione propinquitatis fidelibus liceat matrimonia copulare.”

Augustine’s seventh question

This question is not in Bede, or in Cod. Lucens., what follows being given as a continuation of the preceding answer.  It begins with “Quia vero.”  Cf. note 2.

I request to have it declared whether to such as are thus foully joined together separation should be enjoined, and the oblation of sacred communion denied them?

Answer of the blessed pope Gregory.

But, since there are many in the nation of the Angli who while they were yet in unbelief are said to have been associated in such unholy marriages, they should be admonished, when they come to the faith, to abstain from each other, and be made to understand that this is a grievous sin.  Let them fear God’s tremendous judgment, lest for carnal delight they incur the pains of eternal torment.  Yet they should not on this account be deprived of the communion of the Lord’s body and blood, lest we should seem to punish them for what they had bound themselves in through ignorance before the laver of baptism.  For at this time holy Church corrects some things with fervour, tolerates some things with gentleness, connives at and bears some things with consideration, so as often to repress what she opposes by bearing and conniving.  But all who come to the faith are to be warned not to dare to perpetrate any such thing:  and if any should perpetrate it, they must be deprived of the communion of the Lord’s body and blood, since, as in those who have done it in ignorance the fault should be to a certain extent tolerated, so it should be severely visited in those who are not afraid to sin in spite of knowledge.

Augustine’s eighth question.

I ask whether, if length of way intervenes, and bishops are not able to assemble easily, a bishop should be ordained without the presence of other bishops.

Answer of the blessed pope Gregory.

Indeed in the Church of the Angli, wherein thou art so far the only bishop, thou canst not ordain a bishop otherwise than without bishops.  For, when bishops shall come from Gaul they will attend thee as witnesses for the ordination of a bishop

It is to be observed that Gregory, though aware of the existence of British bishops, as his answer to the following questions shews, does not contemplate their taking part in ordinations.  He may have been unwilling to invite their co-operation till assured of their orthodoxy and submission to the Roman See.  The failure of Augustine’s negotiations with them has been attributed to his own imperious attitude towards them.  But it is at least a question whether his instructions did not justify the position he assumed (see Bede, H. E. II. 2.).

Epistle LXV.

To Augustine, Bishop of the Angli

In the scheme, sketched in this letter, for the constitution of the Church in England which Gregory seems to have contemplated being carried out in Augustine’s own day, he shews serious ignorance of the state of things in England at the time, and consequently of possibilities.  Among other things he appears to have known little of the ancient British Church or of the independent position which its bishops would be likely to assume.  Still it is interesting to observe that the scheme in its main features—that of two independent Metropolitans in the North and in the South, each with his suffragan bishops under them—was after all eventually realized, and that the present constitution of the English Church may be traced to this letter; only that Canterbury never yielded its primitive dignity, as had been proposed, to London.

Gregory to Augustine, &c.

Though it is certain that for those who labour for Almighty God ineffable rewards of an eternal kingdom are reserved, yet we must needs bestow honours upon them, that by reason of remuneration they may apply themselves the more manifoldly in devotion to spiritual work.  And, since the new Church of the Angli has been brought to the grace of Almighty God through the bountifulness of the same Lord and thy labours, we grant to thee the use of the pallium therein for the solemnization of mass only, so that thou mayest ordain bishops in twelve several places, to be subject to thy jurisdiction, with the view of a bishop of the city of London being always consecrated in future by his own synod, and receiving the dignity of the pallium from this holy and Apostolical See which by the grace of God I serve.  Further, to the city of York we desire thee to send a bishop whom thou mayest judge fit to be ordained; so that, if this same city with the neighbouring places should receive the word of God, he also may ordain twelve bishops, so as to enjoy the dignity of a metropolitan:  for to him also, if our life is continued, we propose, with the favour of God, to send a pallium; but yet we desire to subject him to the control of thy Fraternity.  But after thy death let him be over the bishops whom he shall have ordained, so as to be in no wise subject to the jurisdiction of the bishop of London.  Further, between the bishops of London and York in the future let there be this distinction of dignity, that he be accounted first who has been first ordained.  But let them arrange by council in common, and with concordant action, whatever things may have to be done in zeal for Christ; let them be of one mind in what is right, and accomplish what they are minded to do without disagreement with each other.

But let thy Fraternity have subject to thyself under our God not only those bishops whom thou shalt ordain, and those whom the bishop of York may ordain, but also all the priests of Britain, to the end that they may learn the form of right belief and good living from the tongue and life of thy Holiness, and, executing their office well in their faith and manners, may attain to heavenly kingdoms when it may please the Lord.  God keep thee safe, most reverend brother.  Given on the tenth day of the Kalends of July, in the 19th year of the empire of our lord Mauricius Tiberius, the 18th year after the consulship of the same lord, Indiction 4.

Epistle LXVI.

To Edilbert, King of the Angli.

Gregory to Edilbert, &c.

On this account Almighty God advances good men to the government of peoples, that through them He may bestow the gifts of His loving-kindness on all over whom they are preferred.  This we have found to be the case in the nation of the Angli, which your Glory has been put over to the intent that through the good things granted to you, heavenly benefits might be conferred on the nation subject to you.  And so, glorious son, keep guard with anxious mind over the grace which thou hast received from above.  Make haste to extend the Christian faith among the peoples under thy sway, redouble the zeal of thy rectitude in their conversion, put down the worship of idols, overturn the edifices of their temples

This direction was modified in a subsequent letter to Mellitus (XI. 76).

Epistle LXVII.

To Quiricus, Bishop, &c.

Gregory to Quiricus, Bishop, and the other catholic bishops in Hiberia

Or Iberia, corrected from Hibernia by the Benedictine Editors, with the support of some few mss.  That the letter was addressed to the bishops of Hibernia (i.e. Ireland) is highly improbable.  Not only is it unlikely that the Eastern heresy of Nestorianism would have infected Ireland, but the fact also, mentioned in the beginning of the letter, that the messenger from the bishops addressed had passed through Jerusalem on his way to Rome evidently points to some Eastern locality.  For similar reasons it cannot well be supposed that Iberia here denotes Spain.  It may have been the territory so-called in the neighbourhood of Armenia, between Cholchis on the West, and Albania on the East, now Gurgistan.

Since to charity nothing is afar off, let those who are divided in place be joined by letter.  The bearer of these presents, coming to the Church of the blessed Peter, Prince of the apostles, asserted that he had received letters for us from your Fraternity, and had lost them, with other things also, in the city of Jerusalem.  In them, as he says, you were desirous of enquiring with regard to priests and people who have been bewildered in the error of Nestorian heresy, when they return to the Catholic Church which is the mother of all the elect, whether they should be baptized, or joined to the bowels of the same mother Church by confession only of the one true faith.

And indeed we have learnt from the ancient institution of the Fathers that whosoever among heretics are baptized in the name of the Trinity, when they return to holy Church, may be recalled to the bosom of mother Church either by unction of chrism, or by imposition of hands, or by profession of the faith only.  Hence the West reconciles Arians to the holy Catholic Church by imposition of hands, but the East by the unction of holy chrism.  But Monophysites and others are received by a true confession only, because holy baptism, which they have received among heretics, then acquires in them the power of cleansing, when either the former receive the Holy Spirit by imposition of hands, or the latter are united to the bowels of the holy and universal Church by reason of their confession of the true faith.  Those heretics, however, who are not baptized in the name of the Trinity, such as the Bonosiaci and the Cataphrygæ, because the former do not believe in Christ the Lord, and the latter with a perverse understanding believe a certain bad man, Montanus, to be the Holy Spirit, like unto whom are many others;—these, when they come to holy Church, are baptized, because what they received while in their error, not being in the name of the Holy Trinity, was not baptism.  Nor can this be called an iteration of baptism, which, as has been said, had not been given in the name of the Trinity.  But the Nestorians, since they are baptized in the name of the Holy Trinity—though darkened by the error of their heresy in that, after the manner of Jewish unbelief, they believe not the Incarnation of the Only-begotten—when they come to the Holy Catholic Church, are to be taught, by firm holding and profession of the true faith, to believe in one and the same Son of God and man, our Lord God Jesus Christ, the same existing in Divinity before the ages, and the same made man in the end of the ages, because The Word was made flesh and dwelt among us (Joh. i. 14).

But we say that the Word was made flesh not by losing what He was, but by taking what He was not.  For in the mystery of His Incarnation the Only-begotten of the Father increased what was ours, but diminished not what was His.  Therefore the Word and the flesh is one Person, as He says Himself, No man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven (Joh. iii. 14).  He Who is the Son of God in heaven was the Son of man who spoke on earth.  Hence John says, We know that the Son of God is come, and hath given us an understanding (1 Joh. v. 20).  And as to what understanding He has given us, he straightway added, That we may know the true God.  Whom in this place does he mean as the true God but the Father Almighty?  But, as to what he conceives also of the Almighty Son, he added, And that we may be in his true Son Jesus Christ.  Lo, he says that the Father is the true God, and that Jesus Christ is His true Son.  And what he conceives this true Son to be he shews more plainly; This is the true God, and eternal life.  If, then, according to the error of Nestorius the Word were one and the man Jesus Christ were another, he who is true man would not be the true God and eternal life.  But the Only-begotten Son, the Word before the Ages, was made man.  He is, then, the true God and eternal life.  Certainly, when the holy Virgin was about to conceive Him, and heard the angel speaking to her, she said, Behold the hand-maid of the Lord; be it unto me according to thy word (Luke i. 38).  And, when she had conceived Him, and went to Elizabeth her kinswoman, at once she heard, Whence am I worthy that the mother of my Lord should come to me?  Lo, the same Virgin is called both the handmaid and the mother of the Lord.  For she is the handmaid of the Lord, because the Word before the Ages, the Only-begotten, is equal to the Father; but the mother, because in her womb from the Holy Spirit and of her flesh He was made man.  Nor is she the handmaid of one and the mother of another, because, when the Only-begotten of God, existing before the ages, of her womb was made man, by an inscrutable miracle she became both the handmaid of man by reason of the divinity and the mother of the Word by reason of the flesh.  It was not that the flesh was first conceived in the womb of the Virgin, and the divinity afterwards came into the flesh; but that as soon as the Word came into the womb, immediately the Word, retaining the excellence of His own nature, was made flesh.  And the Only-begotten Son of God, through the womb of the Virgin, was born a perfect man, that is, in verity of flesh and of rational soul.  Whence also He is called Anointed above his fellows, as the Psalmist says, God, thy God, hath anointed thee with the oil of gladness above thy fellows (Ps. xliv. 8)

xlv. 7.

Epistle LXVIII.

(To Virgilius, Bishop of Arelate (Arles).)

Gregory to Virgilius, &c.

What affection should be bestowed on brethren who come to us of their own accord is apparent from the fact that they are usually invited to visit us for the sake of charity.  And so, if our common brother the bishop Augustine should chance to come to you, let your Love, as is fit, so affectionately and sweetly receive him as both to refresh him with the boon of your consolation and teach others also how fraternal charity should be cultivated.  And, since it often happens that those who are placed at a distance learn first from others of things that require amendment, if he should perchance intimate to your Fraternity any faults in priests or others, do you, in concert with him, enquire into them with all subtle investigation.  And do you both shew yourselves so strict and solicitous against things that offend God and provoke Him to wrath that, for the amendment of others, both vengeance may smite the guilty and false report not afflict the innocent.  God keep thee safe, most reverend brother.  Given the 10th day of the Kalends of July, the 19th year of the empire of our most pious lord Mauricius Tiberius Augustus, the 18th year after the same our lord’s consulship, Indiction 4.

Epistle LXIX.

To Brunichild, Queen of the Franks.

Gregory to Brunichild, &c.

Since it is written, Righteousness exalteth a nation; but sin maketh peoples miserable (Prov. xiv. 34), a kingdom is then believed to be stable when a fault that is known of is quickly amended.  Now it has come to our ears by the report of many, what we cannot mention without exceeding affliction of heart, that certain priests in those parts live so immodestly and wickedly that it is a shame for us to hear of it and lamentable to tell it.  Lest, then, now that the rumour of this iniquity has extended as far as here, the wrong doing of others should smite either our soul or your kingdom with the dart of its sin, we ought to arise with ardour to avenge these things, lest the wickedness of a few should be the perdition of many.  For bad priests are the cause of the ruin of a people.  For who may offer himself as an intercessor for a people’s sins, if the priest who ought to have prayed for it commits more grievous offences?  But, since those whose place it is to prosecute these things are stirred neither by care to enquire into them nor by zeal to punish them, let letters from you be addressed to us, and let us send over, if you order it, a person with the assent of your authority, who together with other priests may search into these things thoroughly, and amend them according to the will of God.  For indeed what we speak of is not a thing to be winked at, since one who can amend a fault and neglects to do so without doubt makes himself partaker in it.  See therefore to your own soul, see to your grandsons, whom you wish to reign happily, see to the provinces; and, before our Creator stretches out His hand to smite, take most earnest thought for the correction of this wickedness, lest He afterwards smite by so much the more sharply as He now waits longer and more mercifully.  Know moreover that you will offer a great sacrifice of expiation to our God, if you cut off speedily from your territories the infection of so great a sin.

Epistle LXXVI.

To Mellitus, Abbot.

Gregory to Mellitus, Abbot in France

This letter was sent after the departure of Mellitus with the band of new missionaries from Rome to Britain (see Prolegomena, p. xxvi.), being intended to reach him while still in France.  In the date given at the end there is evidently an error with regard to the day of the month.  For several of the letters sent by Mellitus being dated 10 Kal. Jul. (i.e. June 22), this, which was subsequent, cannot have been originally dated xv Kal. Jul. (i.e. June 17).  The Indiction is given correctly.  Gregory had directed King Ethelbert (XI. 66) to destroy the heathen temples.  He now sees reason to modify any such orders.

Since the departure of our congregation, which is with thee, we have been in a state of great suspense from having heard nothing of the success of your journey.  But when Almighty God shall have brought you to our most reverend brother the bishop Augustine, tell him that I have long been considering with myself about the case of the Angli; to wit, that the temples of idols in that nation should not be destroyed, but that the idols themselves that are in them should be.  Let blessed water be prepared, and sprinkled in these temples, and altars constructed, and relics deposited, since, if these same temples are well built, it is needful that they should be transferred from the worship of idols to the service of the true God; that, when the people themselves see that these temples are not destroyed, they may put away error from their heart, and, knowing and adoring the true God, may have recourse with the more familiarity to the places they have been accustomed to.  And, since they are wont to kill many oxen in sacrifice to demons, they should have also some solemnity of this kind in a changed form, so that on the day of dedication, or on the anniversaries of the holy martyrs whose relics are deposited there, they may make for themselves tents of the branches of trees around these temples that have been changed into churches, and celebrate the solemnity with religious feasts.  Nor let them any longer sacrifice animals to the devil, but slay animals to the praise of God for their own eating, and return thanks to the Giver of all for their fulness, so that, while some joys are reserved to them outwardly, they may be able the more easily to incline their minds to inward joys.  For it is undoubtedly impossible to cut away everything at once from hard hearts, since one who strives to ascend to the highest place must needs rise by steps or paces, and not by leaps.  Thus to the people of Israel in Egypt the Lord did indeed make Himself known; but still He reserved to them in His own worship the use of the sacrifices which they were accustomed to offer to the devil, enjoining them to immolate animals in sacrifice to Himself; to the end that, their hearts being changed, they should omit some things in the sacrifice and retain others, so that, though the animals were the same as what they had been accustomed to offer, nevertheless, as they immolated them to God and not to idols, they should be no longer the same sacrifices.  This then it is necessary for thy Love to say to our aforesaid brother, that he, being now in that country, may consider well how he should arrange all things.  God keep thee safe, most beloved son.  Given this 15th day of the Kalends of July, the 19th year of the empire of our most pious lord Mauricius Tiberius Augustus, the 18th year after the consulship of the same our lord, Indiction 4.

Epistle LXXVII.

To Boniface, Guardian (Defensorem), in Corsica.

Gregory to Boniface, &c.

Thy experience is not free from blame, in that, knowing Aleria and Adjacium, cities of Corsica, to have been long without bishops, thou hast delayed admonishing their clergy and people to choose for themselves priests.  But, since they ought to be no longer without rulers of their own, hasten thou, on receiving this authority, to exhort the clergy and people of these cities severally, that they disagree not among themselves, but that each city with one consent choose for itself a priest to be consecrated.  And, when they have made their decree, let such person as shall have been elected come to us.  But, if they should be unwilling to come to an unanimous decision, being divided in their choice between two persons, let both in like manner come to us, the decree having been made in the usual way, that, after enquiry made into their lives and characters, the one who may appear to be most fit may be ordained.  Seeing, moreover, that many poor persons there are said to be oppressed and to suffer prejudice, let thy Experience give heed to this, and not allow them to be unjustly aggrieved; but so endeavour thyself that neither they who take action be unreasonably hindered nor those against whom action is taken be in danger of sustaining damage unjustly.

Furthermore, it has reached our ears that some of the clergy, thou being on the spot, are held in custody by laymen.  If this is so, know that the blame will be imputed to thee, since, if thou wert a man, it would not have been the case.  And accordingly thou must needs pay attention in future so that thou permit not the like to be done; but that, if any one should have a cause of complaint against a clerk, he resort to his bishop.  And, if perchance the latter should be suspected, a commissioner must be deputed by him—or, if this too should be objected to by the plaintiff, by thy Experience,—who may compel the parties to choose arbitrators by mutual consent.  And whatever may be decided by them, let it be in all ways so carried out, with due observance of law, by thy own or the bishop’s care, that there may be no occasion for them to weary themselves with disputes.

Epistle LXXVIII.

To Barbara and Antonina

See above, Epp. XXXV., XXXVI., in this book, and I. 34, note 8, there referred to.

Gregory to Barbara, &c.

On receiving your epistles, I was in all manner of ways delighted to hear of your well being, and I entreat Almighty God that He would guard you by His protection from malignant spirits in thought, and from perverse men, and from all contrariety; and that He would, with the grace of His fear, settle you in unions worthy of you, and cause us all to rejoice in your settlement

If the marriage of the parents, Venantius and Italica, took place, as conjectured in the note to I. 34, in the eleventh Indiction (a.d. 592–3), and this letter was written in the fourth (a.d. 600–1), the daughters would not be more than seven or eight years of age.  Still, even at this early age, their betrothal may have been contemplated with a view to their settlement in life.  But Venantius may have married earlier than 592–3, soon after his return to a secular life, and so the girls may have been a little older.  Neither, however, if our dates are right, could be more than ten years old.

As to your saying that you are in haste to approach the threshhold of the blessed Peter, Prince of the apostles, I wish exceedingly, and wait with fervent desire, to see you in his church united to husbands well worthy of you; that so both you may obtain some little comfort from me, and I no little joy from your presence.  I have also commended your causes to thy most reverend brother the bishop John

Viz. John, bishop of Syracuse.  See above, Ep. XXXVI.

Your present of two racanæ

On the meaning of this word, see XII., note 3.

Book XII.

Epistle I.

To Dominicus, Bishop of Carthage.

Gregory to Dominicus, &c.

How abundant is the charity of your heart you shew by its interpreter—your tongue, while so seasoning the words of your epistles with its sweetness that all you write is pleasant and delightful.  Hence it comes that we embrace your Fraternity in the arms of love, though unable to do so in the body.  For it is the office of charity to supply to souls that are in concord what distance of place denies.  And since the sickness of our most loving brethren saddens us even as their health refreshes us, we give thanks to Almighty God, who has solaced our sadness by good news.  For, having heard that you had contracted a very severe illness, before the receipt of your letter we were in a state of great distress.  But since, when we are snatched from peril of death, it is uncertain, dearest brother, for what we are reserved, let us turn the time of respite to the profit of our souls, and, having to render our accounts to the coming Judge, let us fortify our cause before Him with tears and good works, that we may be counted worthy to have security given us with regard to the things that we have done.  For in secular causes also a kind judge frequently grants a respite to this end, that one who had not been prepared before may afterwards come to his trial prepared.  And what a thing it would be, were we to neglect for the salvation of the soul what we carefully attend to in matters of earthly concern!  And so, since, according to the words of the Apostle John, no one is without sin, let us call to mind enticements of thought, incontinence of tongue, deeds of transgression; and let us, while we may, with great knocking, do away with the stains of our iniquities, that our just and loving Redeemer may not execute vengeance according to our deservings, but according to His mercy be bent to pardon.  And, since we do not sufficiently fulfil our office by weeping for our own sins only, let us the more earnestly devote ourselves to the custody of the flock committed to us, and by persuading, by exhorting, by alarming, by preaching, so far as heavenly clemency gives us power, let us hasten to fulfil our office in very deed, that, through the bounty of our Creator, we may look for the longed for reward.  But, since we cannot do anything that is good without divine aid, let us implore Almighty God, most beloved brother, with united prayers, that He would direct us, with the flock committed to us, into the way of His commandments by the leading of His grace, and Himself, who by the gift of His mercy has willed us to have the name of shepherds, grant to us to understand and do what is well pleasing to Him.  Moreover, we have received with the charity wherewith you sent it the blessing of the blessed martyr Agileus, transmitted to us by your Holiness.  In the month of September, Indiction 5.

Epistle VIII.

To Columbus, Bishop of Numidia

Cf. II. 48, note 8.

Gregory to Columbus, &c.

How serious, and intolerable even to be heard of, is the complaint of Donadeus, the bearer of these presents, who describes himself as having been a deacon, will be made manifest to your Fraternity by the petition presented by him, which is contained in what is subjoined below.  But, since it has come to our ears that he had been deposed for bodily sin, let your Love make full enquiry into this, and, if it is so, let him be consigned to penance, that he may free himself by tears from the bond of the profligacy of which he has been guilty.  If, however, he should be proved innocent of any such transgression, all that his petition contains must be enquired into with diligent examination by you, together with the primate of the council, and others our brethren and fellow-bishops.  And, if his complaint is supported by the truth, let both such strictness of canonical discipline be brought to bear on his bishop Victor

Victor was Primate of Numidia.  See IV. 34, note 4.

Epistle XXIV.

To John, Subdeacon of Ravenna

This subdeacon John appears to have been at this time the pope’s representative to Ravenna, the seat of the exarch of Italy.

Gregory to John, &c.

Some monks who came to me from the monastery of the late abbot Claudius have petitioned me that the monk Constantius should be constituted their abbot.  But I was exceedingly set against them as touching their petition, because they appeared to me to be altogether of a worldly mind in seeking to have a very worldly man for their abbot.  For I have learnt how this same Constantius studies to possess property of his own:  and this is the strongest evidence that he has not the heart of a monk.  And I have learnt further that he presumed to go alone, without any one of his brethren with him, to a monastery that is situate in the province of Picenum.  From this proceeding of his we know that he who walks without a witness lives not aright:  and how can he maintain the rule for others who knows not how to maintain it for himself?

Giving him up, therefore, they asked to have a certain cellarer, Maurus by name, to whose life and industry there are many testimonies, the late abbot Claudius also with certain others having spoken in his praise.  Let thy Experience therefore make careful enquiry; and, if his life should be such as fit him for a place of government, cause him to be ordained abbot by our brother and fellow-bishop Marinianus.  But, if there is anything decidedly against him, and they cannot find any suitable person in their own congregation, let them choose some one from elsewhere, and let him whom they may choose be made abbot.  Further, take care by all means to tell our aforesaid brother and fellow-bishop to put down with the utmost earnestness the possession of property of their own by four or five of the monks of the monastery, which it has been found so far impossible to correct, and to make haste to cleanse this same monastery from such a pest; since, if private property is held there by monks, it will not be possible for either concord or charity to continue in this same congregation.  What, indeed, is a monk’s state of life but a despising of the world?  How, then, do they despise the world who while placed in a monastery seek gold?  Wherefore let thy Experience so proceed that neither the ordering of the place be deferred, nor any complaint reach us any more on this subject.

Furthermore, forasmuch as my late most dear son Claudius had heard me speak something about the Proverbs, the Song of Songs, the Prophets, and also about the Books of Kings and the Heptateuch, which on account of my infirmity I was unable to commit to writing, and he himself had dictated them for transcription according to his own understanding of their meaning, lest they should be forgotten, and in order that he might bring them to me at a suitable time, so that they might be more correctly dictated (for, when he read to me what he had written, I found the sense of what I had said had been altered very disadvantageously), it is hence necessary that thy Experience, avoiding all excuse or delay, should go to his monastery, and assemble the brethren, and that they should produce fully and truly whatsoever papers on divers Scriptures he had brought thither; which do thou take, and transmit them to me with all possible speed.

Further, about thy return, having learnt that thou hast incurred serious trouble, we will consider by and by.  Further, I have not been pleased to hear what has been told me by certain persons; namely that our most reverend brother and fellow-bishop Marinianus causes my comments on the blessed Job to be read publicly at vigils; seeing that this is not a popular work, and engenders hindrance rather than advancement to rude hearers.  But tell him to cause the comments on the Psalms to be read at vigils, which mould the minds of secular persons to good manners.  For indeed I do not wish, while I am in this flesh, that what I may have said should be readily made known to men.  For I took it amiss that Anatolius the deacon of most beloved memory gave to the lord Emperor, at his request and command, the book of Pastoral Rule, which my most holy brother and fellow-bishop Anastasius of Antioch translated into the Greek tongue.  And, as I was informed by letter, it pleased him much; but it much displeased me that those who have what is better should be occupied in what is least.

Further, in the third part of the blessed Job, in the verse wherein it is written, I know that my Redeemer liveth, I suspect that my aforesaid brother and fellow-bishop Marinianus has a corrupt copy.  For in the copy in our bookcase this passage is given differently from what I find to be in the copies possessed by others; and consequently I have had this passage corrected, so that our often-named brother may have it as it is in our bookcase.  For there are four words, the absence of which from the passage may cause the reader no little difficulty.  Execute all these things thoroughly and speedily.  And, if thou canst do nothing with the most excellent Exarch, shew thyself not to have neglected to do what is in thy power.

What shall I say concerning the place of Albinus, as to which the answer given us is plainly contrary to justice?  Thou oughtest, however, to consider the case attentively.  Furthermore, a little time ago we had enjoined thy Experience to treat with our most eminent son the præfect to the end that the care of the conduits (formarum) should be committed to Augustus the vicecount, in that he is in all respects a diligent and energetic man

The reference is to the conduits or aqueducts for supplying water to Rome, which it was the duty of the officer called “præfectus,” who appears to have been at this time resident at Ravenna, to keep in order.

Epistle XXV.

To Romanus, Guardian (Defensorem)

Romanus had been appointed guardian (defensor) of the patrimony in Sicily.  See IX. 18.

Gregory to Romanus, &c.

It is well known to thy Experience that Peter, whom we have made a guardian (defensorem), is sprung from the estate belonging to our Church which is called Vitelas.  And so, since we ought to shew kindness towards him in such a way that nevertheless the Church may suffer no disadvantage, we command thee by this order to charge him strictly not to presume, under any pretext or excuse, to marry his children anywhere but in that estate to which they are bound by law and their condition

This was a case of a native of Sicily, who had been ascriptus glebæ, having been appointed a Defensor Ecclesiæ.  The purpose of the epistle is to guard against his supposing that such appointment exempted his children from the restrictions imposed by their birth.

Epistle XXVIII.

To Columbus, Bishop of Numidia

See II. 48. note 1.

Gregory to Columbus, &c.

Inasmuch as it has long been known to us how thy Fraternity is distinguished for priestly gravity and ecclesiastical zeal, we have seen sufficient reason for thy taking part in the cognizance of things that require rebuke, lest, if they should be put off through connivance, every one should suppose that what he is able to do is allowed him.  Now after what manner our brother Paulinus, bishop of the city of Tegessis is alleged by his clerics and by those who are constituted in sacred orders, to have been excessive towards them in corporal correction, thou needest not to be told, seeing that, before this complaint reached us, the matter, as we have learnt from their statement, had already been made known to thee.  And, since superiors ought not to have the right of punishing their subordinates savagely, we have taken care to write to Victor our brother and fellow-bishop, who holds the primacy among you

For the custom in Africa with regard to the primacy, see I. 74, note 9.

Epistle XXIX.

To Victor, Bishop

At this time primate of Numidia.  See preceding epistle.

Gregory to Victor, &c.

While on the one hand it is a joy to us to learn that our brethren are solicitous about their children in fatherly charity, on the other we count it no less a matter for sadness when neither regard for other brethren nor consideration of their priestly office avails to restrain them from unlawful doings.  How serious, then, and how harsh is the complaint against our brother Paulinus, bishop of the city of Tegessis, made by his clerics and by those who are in sacred orders, I have no doubt is well known to thy Fraternity, since what has reached us from a distance cannot have been hidden from thee who art near at hand.  And, since there is need of great caution lest this bodily injury which they complain of at his hands in excess of his powers should be ventured on with allowance, or should grow worse by being connived at, manifest excesses should ever be so suppressed by canonical control that one proceeding may serve as a reproof of what is past and a rule for the future.  Accordingly it becomes thee, together with our most beloved common brother the bishop Columbus, and with other priests whom you may think fit to call on, to sift the case between our above-named brother and his clergy by means of a thorough investigation.  And, if the complaint of the petitioners stands with truth, so correct ye this thing by a regular reformation, that he may both be made aware what evil thing he has done and learn for the future not to exceed the limits of his office.  And suffer him not, as is said to be the case, to disregard the rank of thy position, lest his contempt be to his risk and to thy blame.  For whatever is committed by an inferior, unless it be carefully corrected, reflects on the person who occupies the superior place.

That other matter also, namely that the same our brother Paulinus is said to confer ecclesiastical orders for money, you should fully and very strictly enquire into.  And, if it should clearly appear to be so, as we hope will not be the case, let your zeal for God so kindle itself to avenge this wrong that both the avarice of the ordainer may be turned into a penalty, and, the unlawful ordination being void of effect, the person ordained may not enjoy the longed-for object of his ambition.  Herein we exhort you and before all things admonish you, that your Fraternity study to be so solicitous that, before the iniquity of simoniacal heresy shall gain strength in your parts from the offence of one, it may be cut off from the root by the pruning-hook of your sentence after a council diligently held.  For whosoever does not, in consideration of his office, burn vehemently to correct this atrocity, let him not doubt that he will have his portion with him from whom this peculiar enormity took its beginning.  And so, as we have said, you must act vigilantly and earnestly, that your council, which up to this time, under God’s keeping, has been preserved from any bad repute of this kind, may not by any possibility be polluted and ruined by the poison of this wickedness.

Furthermore, we have given orders to Hilarus our Chartularius, that, if the case should require it, he defer not to join you.  Wherefore, should it be necessary, inform him by your letters of the need of his coming to you, to the end that you, together with him, may be able, God helping you, to determine all these things in a salutary way.

Epistle XXXII.

To all the Bishops of the Council of Bizacium

Cf. IX. 58, note 1 and IX. 59.

Gregory to all, &c.

As it is laudable and discreet to shew due reverence and honour to superiors, so it belongs to rectitude and the fear of God, if anything in them needs correction, not to put it off by any connivance, lest disease should begin to invade the whole body (which God forbid), sickness not being cured in the head.  Now a considerable time ago certain things were reported to us about our brother Crementius, your primate, such as to pierce our heart with no slight sorrow.  But through the pressure of divers tribulations, and especially from enemies raging round us, we had not time to enquire into the matter. And, since it is so serious that it ought by no means to be passed over without investigation, we hereby exhort your Fraternity with all carefulness and activity to search out in all ways the substantial truth, in order that either if these things are so, they may be cut off by canonical punishment, or, if they are false, the innocence of our brother may not long lie under the laceration of an infamous report.  Wherefore, that there may be no torpor of idleness in the enquiry, we admonish you that neither the interest nor the favour nor the cajoleries of any person whatever, nor anything else, soften any one of you in your sifting of what has been reported to us, or shake you from the path of truth; but gird ye yourselves in priestly wise to investigate the truth.  For, if any one should presume to be sluggish, or to shew himself negligent in this matter, let him know that he will be a partaker in the said crimes before Almighty God, by zeal for whom he is not moved to enquire fully into the causes of atrocious wickedness.

Epistle L.

To Eulogius, Patriarch of Alexandria.

Gregory to Eulogius, &c.

The bearers of these presents, coming to Sicily, were converted from the error of the Monophysites, and united themselves to the holy universal Church.  Having proceeded to the church of the blessed Peter, Prince of the apostles, they requested of me that I should commend them by letter to your Blessedness, to the end that they may not now be allowed to suffer any wrong from the heretics that are near them.  And because one of them says that the monastery in which he was had been founded by his kindred, he desires to receive authority from your Holiness that the heretics who are in it may either return to the bosom of holy Church or be expelled from the same monastery.  Let it be enough for us to have indicated this to you:  for we know of your Blessedness that whatever pertains to zeal for Almighty God you hasten with all fervour to do.  But for me I beg you to pray, since amid the swords of the Lombards which I endure I am excessively afflicted by pains of gout.

Book XIII.

In the Sixth Indiction, and the Thirteenth Year from his Ordination.

Epistle I.

To the Roman Citizens.

Gregory, servant of the servants of God, to his most beloved sons the Roman citizens.

It has come to my ears that certain men of perverse spirit have sown among you some things that are wrong and opposed to the holy faith, so as to forbid any work being done on the Sabbath day.  What else can I call these but preachers of Antichrist, who, when he comes, will cause the Sabbath day as well as the Lord’s day to be kept free from all work.  For, because he pretends to die and rise again, he wishes the Lord’s day to be had in reverence; and, because he compels the people to judaize that he may bring back the outward rite of the law, and subject the perfidy of the Jews to himself, he wishes the Sabbath to be observed.

For this which is said by the prophet, Ye shall bring in no burden through your gates on the Sabbath day (Jerem. xvii. 24), could be held to as long as it was lawful for the law to be observed according to the letter.  But after that the grace of Almighty God, our Lord Jesus Christ has appeared, the commandments of the law which were spoken figuratively cannot be kept according to the letter.  For, if any one says that this about the Sabbath is to be kept, he must needs say that carnal sacrifices are to be offered:  he must say too that the commandment about the circumcision of the body is still to be retained.  But let him hear the Apostle Paul saying in opposition to him, If ye be circumcised, Christ profiteth you nothing (Galat. v. 2).

We therefore accept spiritually, and hold spiritually, this which is written about the Sabbath.  For the Sabbath means rest.  But we have the true Sabbath in our Redeemer Himself, the Lord Jesus Christ.  And whoso acknowledges the light of faith in Him, if he draws the sins of concupiscence through his eyes into his soul, he introduces burdens through the gates on the Sabbath day.  We introduce, then, no burden through the gates on the Sabbath day if we draw no weights of sin through the bodily senses to the soul.  For we read that the same our Lord and Redeemer did many works on the Sabbath day, so that he reproved the Jews, saying, Which of you doth not loose his ox or his ass on the Sabbath day, and lead him away to watering (Luke xiii. 15)?  If, then, the very Truth in person commanded that the Sabbath should not be kept according to the letter, whoso keeps the rest of the Sabbath according to the letter of the law, whom else does he contradict but the Truth himself?

Another thing also has been brought to my knowledge; namely that it has been preached to you by perverse men that no one ought to wash on the Lord’s day.  And indeed if any one craves to wash for luxury and pleasure, neither on any other day do we allow this to be done.  But if it is for bodily need, neither on the Lord’s day do we forbid it.  For it is written, No man ever hated his own flesh, but nourisheth it and cherisheth it (Ephes. v. 29).  And again it is written, Make not provision for the flesh to fulfil the lusts thereof (Rom. xiii. 14).  He, then, who forbids provision for the flesh in the lusts thereof certainly allows it in the needs thereof.  For, if it is sin to wash the body on the Lord’s day, neither ought the face to be washed on that day.  But if this is allowed for a part of the body, why is it denied for the whole body when need requires?  On the Lord’s day, however, there should be a cessation of earthly labour, and attention given in every way to prayers, so that if anything is done negligently during the six days, it may be expiated by supplications on the day of the Lord’s resurrection.

These things, most dear sons, being endowed with sure constancy and right faith, observe; despise the words of foolish men, and give not easy belief to all that you hear of having been said by them; but weigh it in the scale of reason, so that, while in firm stability you resist the wind of error you may be able to attain to the solid joys of the heavenly kingdom.

[In two mss., one Colbert, and Vatic. F., “mense Septembri, indict. 6.”]

Epistle V.

To Etherius, Bishop of Lugdunum (Lyons).

Gregory to Etherius, Bishop.

Although what we say is very distressing to us, and fraternal compassion rather moves us to weep than allows us to lay down anything concerning the things we have heard of, yet solicitude for the government undertaken by us pricks our heart with an urgent spur to see with great care to the good of churches, and to arrange what should be done before their interests might possibly suffer irretrievably.  It has come, then, to our ears from the report of certain persons that an affection of the head has so befallen a certain bishop that it is a matter of groaning and weeping to hear of what he is wont to do under alienation of mind.  Lest, therefore, while the shepherd is sick, the flock should be exposed to be torn by the teeth of the lyer-in-wait (which God forbid), or the interests of the Church itself should suffer irretrievably, it is necessary for us to treat the case with cautious provision.  And so, since during the life of a bishop, whom unavoidable infirmity and not crime withdraws from his office, no reason allows another to be ordained in his place except on his resignation

On this head, see also XI. 48.

But as to ordinations of presbyters or deacons, or of any other order, if cause requires any to be made in that Church, know that this is to be reserved to thy Fraternity, to the end that, it being in thy diocese, thou mayest enquire concerning the life, manners, and conduct of him who is chosen to such office.  And if thou shouldest be satisfied, and there is nothing in him liable to the censure of canonical strictness, let him attain to his destined order not otherwise than through ordination by thee.  Let thy Fraternity then, so proceed, and so order these things with vigilant provision, that the Church of God may no longer suffer from any neglect, and that thou mayest warn thy fellow-priests, not only by word but also by example, to have a care laudably for venerable places.

Epistle VI.

To Brunichild, Queen of the Franks

On Brunechild, see VI. 5, note 4.  Having after the death of her son Childebert II. acted as guardian of his son Theodebert II., who had received the kingdom of Austrasia with his Capital at Metz, she had been expelled by the Austrasians in the year 599, and been received by her other grandson, Theoderic II., who reigned over Burgundy with his Capital at Orleans.  When this letter was sent (a.d. 602) Theoderic would be about fifteen years of age, and, as appears from the letter to himself which follows, under the management of his grandmother.

Gregory to Brunichild, &c.

Among other excellencies in you this holds the chief place beyond the rest, that in the midst of the waves of this world, which are wont with turbulent vexation to confound the minds of rulers, you so bring back your heart to the love of divine worship and to providing for the quiet of venerable places as if no other care troubled you.  Whence, since conduct of this kind on the part of potentates is wont to be a great defence to subjects, we declare the nation of the Franks happy beyond other nations, having been accounted worthy to have a queen thus endowed with all good qualities.

On learning from the information contained in your letters that you have built the Church of Saint Martin in the suburbs of Augustodunum (Autun), and a monastery for hand-maidens of God, and also a hospital in the same city, we rejoiced greatly, and returned thanks to Almighty God, who stimulates the sincerity of your heart to the doing of these things.  In this case, that we may be held to some degree sharers in your good deeds, we have granted privileges according to your wish, to those places for the quiet and protection of those who live in them; nor have we borne to defer even in the least degree our embracing of your Excellency’s desires.

Furthermore, addressing you in the first place with the greeting of paternal charity, we inform you that to our illustrious sons, but your servants and legates, Burgoaldus and Varmaricarius, we have granted a private interview in accordance with what you wrote to us; and they have disclosed to us in detail all that they said they had been charged with.  It will be our care in time to come to inform your Excellency of whatever is done with regard to these things.  For, as for us, whatever is possible, whatever is profitable, and tends to the settlement of peace between you and the republic, we desire, under God, with the utmost devotion, that it should be accomplished.

As to Mennas, our most reverend brother and fellow-bishop, after we had enquired into what had been said about him, and found him in no way culpable, and he having made satisfaction under oath before the most sacred body of the blessed apostle Peter, and so proved himself to be unaffected by what had been objected against his reputation, we have allowed him to return to his post purged and acquitted, since, as it was right, if he were in any respect guilty, that we should punish his fault canonically, so it was not right when he had the support of innocence, that we should detain him longer, or any way distress him.

Moreover, with respect to a certain bishop who, as the aforesaid magnificent men have told us, is prevented by infirmity of the head from administering his office, we have written to our brother and fellow-bishop Etherius

See preceding epistle.

Having been asked likewise concerning a certain bigamist whether he might be admitted to a sacred order, we have, according to canonical rule, altogether forbidden it.  For God forbid that in your times, in which you do so many pious and religious things, you should allow anything to be done contrary to ecclesiastical ordinance.

Moreover the aforesaid magnificent men, our sons, having delivered us a schedule, have requested among other things, what they said had been enjoined on them by your order, that such a person may be sent from us into Gaul as may, on the assembling of a synod, correct under the guidance of Almighty God whatever has been perpetrated against the most sacred canons.  Herein we recognize the care of your Glory, how you take thought for the life of the soul and the stability of your kingdom, seeing that, fearing our Redeemer, and observing His precepts in all ways, you act in this case also so that the government of your kingdom may long subsist, and that after long courses of years you also may pass from an earthly to a heavenly kingdom.  At a fitting time, if what we have said should be pleasing to God, we will take care to fulfil the venerable desires of your Excellency.

We, then, for the defence of the places about which your Excellency has written to us have been careful to order all things as you wish.  But, lest haply our decrees should be suppressed at any time by the governors of those places on the ground that they are found to be interdicted from doing certain things, this same ordinance must be inserted among the public acts, that so it may be kept in your royal archives as well as in ours.

May Almighty God ever keep your Excellency in His fear, and so fulfil your desires and those of our sons the most excellent kings your grandsons, through the intercession of the blessed Peter, Prince of the apostles, to whom you commend them, as to grant you to have stable joy in their continual welfare, as you desire.  Given in the month of November, Indiction 6.

Epistle VII.

To Theoderic, King of the Franks

See preceding epistle, note 2.

Gregory to Theoderic, &c.

We have received with joy your written address to us indicating your health and safety, and we thereby perceive that you so transcend your age in prudence as to make it evident that it is for the happiness of the nation of the Franks that the government of royal dominion has been committed by the favour of heavenly grace to your Excellency.  And this in you among other things is enough to call for praise and admiration, that in such things as you know that our daughter your most excellent grandmother desires for the love of Almighty God, in these you make haste most earnestly to lend your aid, so that thereby you may reign both happily here, and in a future life with the angels

If the accounts given by the Frankish historians be true, Brunechild’s influence over her grandson was not in all respects such as to prepare him for life with the angels.  She is said to have encouraged him in licentious living for fear of her own power being undermined by the introduction into his court of a lawful queen.  (Greg. Turon., Hist. Franc. XI. 36; Fredegar. XXX., XXXVII.).

Furthermore, greeting you with paternal sweetness, we inform you that all the matters which you enjoined on the illustrious men your servants Burgoaldus and Varmaricarius, our sons, to be transacted with us have been disclosed to us in a private interview.  And we praised you greatly, that you both attend wisely, as becomes you, to the present, and also make haste so to provide for security in the future by means of a lasting peace between you and the Republic that, being made one, you may extend the stability of your kingdom salutarily to all time.  With regard to this we will announce to you in time to come what it may please God to order.  For, as to us, whatever is proved to be advantageous and conducive to peace, we desire and strive that it should be brought to pass.  The one thing is that, as our will is with regard to what is expedient, so should be the will of God, without whom we can do nothing.  May the Holy Trinity make you to advance always in His fear, and so dispose your heart in moderation well-pleasing to Him as both to grant to your subjects now joy from you, and to you from Himself joy without end hereafter.

Epistle VIII.

To Senator, Abbot.

Gregory to Senator, presbyter and abbot of a hospital (or guest-house, xenodochii).

When the hearts of Catholic Kings, &c.

[See the epistle following (Ep. ix.), with which this agrees throughout, as does also Epistle X. to Lupo, except for the different designations of the persons addressed and places referred to, and the addition in epistles VIII. and IX., after the words “or absolve her (him) as innocent,” of the following paragraph.]

By a similar definition, according to the desire of the founders, we decree that none of those who may in future have been ordained as abbot or presbyter to the same guest-house and monastery shall dare by any secret scheming whatever to take the office of the Episcopate, unless he has been first deprived of the office of abbot, and another has been substituted in his place; lest, by consuming the property of the guest-house or monastery in unfair expenditure, he should cause most serious pressure of want to the poor and strangers, or to others who live from its resources.  Moreover, we forbid that the bishop have licence, without the consent of the abbot and presbyter, to remove from the same place any monk for promotion to an ecclesiastical order, or for any cause whatever, lest usurpation in this regard should be carried to such an extent that places which have to be built up by the acquisition of men be destroyed by their removal.

Epistle IX.

To Thalassia, Abbess.

Gregory to Thalassia, &c.

When the hearts of catholic kings are so inflamed with ardent desire, by divine grace preventing them, as of their own accord to demand the things that pontifical admonitions should provoke them to, such things are to be granted with cheerful and joyful mind all the more as the very things which they desire ought to have been demanded of them, had they been unwilling to do them.  Accordingly, in accordance with the letters of our most Excellent royal children, Brunichild and her grandson Theoderic, to the monastery of Saint Mary, where there is constituted a congregation of handmaidens of God, founded in the city of Augustodunum by the bishop Siagrius of reverend memory, over which you preside, we indulge, grant and confirm by the decree of our present authority privileges as follows;—Ordaining that no king, no bishop, no one endowed with any dignity whatsoever, or any one else whatsoever, shall have power, under show of any cause or occasion whatsoever, to diminish or take away, or apply to his own uses, or grant as if to other pious uses for excuse of his own avarice, anything of what has been given to the same monastery by the above-written king’s own children, or of what shall in future be bestowed on it by any others whatever of their own possessions.  But all things that have been there offered, or may come to be offered, we will to be possessed by thee, as well as by those who shall succeed thee in thy office and place, from the present time inviolate and without disturbance, provided thou apply them in all ways to the uses of those for whose sustentation and government they have been granted.

We also appoint that on the death of an abbess of the aforesaid monastery no other shall be ordained by means of any kind of craftiness of secret scheming, but such a one as the king of the same province, with the consent of the nuns, shall have chosen in the fear of God, and provided for the ordination of.

Under this head we also add, in order that we may exclude all place for avarice, that no one of the kings, no one of the priests, or any one else in person or by proxy, shall dare to accept anything in gold, or in any kind of consideration whatever, for the ordination of such abbess, or for any causes whatever pertaining to this monastery, and that the same abbess presume not to give anything on account of her ordination, lest by such occasion what is offered or has been offered to places of piety should be consumed.  And, inasmuch as many occasions for the deception of religious women are sought out, as is said, in your parts by bad men, we ordain that an abbess of this same monastery shall in no wise be deprived or deposed unless in case of criminality requiring it.  Hence it is necessary that if any complaint of this kind should arise against her, not only the bishop of the city of Augustodunum should examine the case, but that he should call to his assistance six other of his fellow-bishops, and so fully investigate the matter, to the end that, all judging with one accord, a strict canonical decision may either smite her if guilty, or absolve her if innocent.

All these things, therefore, which the paper of this our precept and decree contains we decree to be observed in perpetuity for thee as well as for all who may succeed thee in the same rank and place, and for all whom they may concern.  Moreover, if any one, whether king, priest, judge, or secular person, being aware of this our written constitution, should attempt to contravene it, let him be deprived of the dignity of his power and honour, and know that he stands guilty before divine judgment for the iniquity that he has perpetrated.  And, unless he either restore what he has wrongfully taken away, or lament what he has done unlawfully with fit penitence, let him be debarred from the most sacred body and blood of our God and Lord, the Redeemer Jesus Christ, and be subject to strict vengeance in the eternal judgment.  But the peace of our Lord Jesus Christ be to all who observe what is just to this same place, to the end that they may both receive here the fruit of their well-doing, and find the rewards of eternal peace at the hands of the strict Judge.

Epistle X.

To Lupo, Abbot.

Gregory to Lupo, Presbyter and Abbot.

When the hearts of catholic kings, &c.

For the rest of this epistle see preceding Epistle IX., with which, mutatis mutandis, it is identical, as was Epistle VIII., save for an additional paragraph given under Epistle VIII.  See what has been said with regard to that Epistle.  The genuineness, or at any rate the freedom from interpolation, of all these three Epistles is disputed.  The Benedictine Editors of Gregory’s works defend their authenticity.  See their note (b) to Ep. VIII (Patrologiæ Tomus LXVII. Sancti Gregorii Magni tomus tertius).  The purport of all three letters is to confer privileges on, and provide for the future security and regulation of, three recent foundations of Queen Brunechild at Augustodunum (Autun); viz. 1.  A hospital, or guest-house (xenodochium) in Autun, over which a Senator, described as “presbyter and abbot,” had been appointed to preside; 2. A monastery for women, of which Thalassia had been appointed Abbess; 3. The Church of St. Martin in the suburbs, over which Lupo, “presbyter and abbot,” presided.  These foundations are referred to, though not described, in Epistle VI. to Brunechild herself, where Gregory speaks of having issued decrees for their protection in the future, which he desires should be kept among the royal archives.  In those times of continual conflict among the Frank potentates royal founders might naturally wish to protect their foundations from disturbance by means of spiritual fulminations; and the queen’s desire in this respect might account for the anathemas in these epistles, which have been said to be characteristic of a later age than that of Gregory.  It may be observed further that the appointment of the heads of these religious institutions is, in the letters before us, reserved to “the kings of the province” instead of free election, subject to episcopal approval, being left to the inmates, as was usual in other cases.  This might be due, if the letters are genuine, to the request of Brunechild, whom, as a staunch Catholic and a supporter of the Church, Gregory ever shews himself anxious to conciliate.  With regard to his politic flattery of her, or of others similarly situated, cf. VI. 5, note 4.

Epistle XII.

To Paschasius, Bishop of Neapolis (Naples).

Gregory to Paschasius, &c.

Those who with pure intent desire to bring to the true faith aliens from the Christian religion should study kindness, and not asperity; lest such as reason rendered with smoothness might have appealed to should be driven far off by opposition.  For whosoever act otherwise, and under cover of such intention would suspend people from their accustomed observance of their own rites, are proved to be intent on their own cause rather than on God’s.  To wit, the Jews dwelling in Naples have complained to us, asserting that certain persons are endeavouring unreasonably to drive them from certain solemnities of their holidays, so that it may not be lawful for them to observe the solemnities of their festivals, as up to this time since long ago it has been lawful for them and their forefathers to keep and observe them.  Now, if this is true, these people appear to be taking trouble to no purpose.  For what is the use, when even such long unaccustomed prohibition is of no avail for their faith and conversion?  Or why should we lay down rules for the Jews as to how they should observe their ceremonies, if we cannot thereby win them?  We should therefore so act that, being rather appealed to by reason and kindness they may wish to follow us, and not to fly from us; and that proving to them from their own Scriptures what we tell them, we may be able, with God’s help, to convert them to the bosom of Mother Church.

Wherefore let thy Fraternity, so far as may be possible, with the help of God, kindle them to conversion, and not allow them any more to be disquieted with respect to their solemnities; but let them have free licence to observe and celebrate all their festivals and holidays, even as hitherto both they and their forefathers for a long time back have kept and held them.

Epistle XVIII.

To certain Bishops of Sicily.

Gregory to Leo, Secundinus, John, Donus, Lucidus, Trajan, bishops of Sicily.

Even as we are admonished through the speech of the apostles to impart one to another spiritual aids,—so, in matters that by God’s ordering we may have to settle in virtue of the government imposed on us for administration of the affairs of the poor, it is fit that priestly succour be not wanting.  Accordingly in sending the bearer of these presents, Adrian our Chartularius

Adrian, who had already been commissioned as notarius Siciliæ (X. 23), had now been made rector patrimonii, being succeeded as notary by Pantaleo (XIII. 34).

Furthermore, it has been reported to us that in the times of our predecessor of holy memory it was arranged by the deacon Servusdei, who then had charge of the ecclesiastical patrimony, that the priests

Sacerdotes, meaning here apparently parish priests, though more commonly, in Gregory’s epistles, denoting bishops.  The abuse complained of seems to have been that of charging priests of parishes unreasonably for the remuneration of the clerici who attended the bishops on their confirmation progresses.

Epistle XXII.

To Rusticiana, Patrician Lady.

Gregory to Rusticiana, &c.

As often as any one comes to us from the royal city, we take care to enquire of your bodily health; but, my sins being the cause, I always hear what I am sorry to hear, since, frail and weak as you already are, it is reported that the pains of gout still grow upon you.  But I pray the Almighty Lord that whatever befalls your body may be ordered to the health of your soul, and that temporal scourges may prepare for you eternal rest, and that through the pains which have an end He may grant you joys without end.  As for me, I live in such a state of groaning and in the midst of such occupations that it irks me to have arrived at these days which now I spend, and my only consolation is the expectation of death.  Wherefore I beg you to pray for me, to the end that I may be soon released from this prison of the flesh, so as to be no longer tormented by such great pains.

Furthermore, I have to inform you that a certain person has come here, Beator by name, who gives himself out as comes privatarum

This designation may mean a kind of private secretary to the Emperor, or one to whom the secret service of the government was committed.

Epistle XXVI.

To Anthemius, Subdeacon.

Gregory to Anthemius, Subdeacon of Campania.

It has reached our ears that our brother and fellow-bishop Paschasius

Bishop of Naples.  A few epistles not included in this translation are addressed to him as such.

Epistle XXVII.

To Anthemius, Subdeacon.

Gregory to Anthemius, Subdeacon of Campania.

As often as we hear things of our brethren and fellow-bishops that shew them to be to blame and cause us sadness, necessity compels us in no slight degree to take thought for their amendment.  Seeing, then, that it has been reported to us that the bishops of Campania are so negligent that, unmindful of the dignity and character of their office, neither towards their Churches nor towards their sons do they shew the care of paternal vigilance, nor concern themselves about monasteries, nor bestow their protection on the oppressed and the poor, we therefore enjoin thee and hereby give thee authority to call them together, and strictly admonish them in virtue of our mandate, that they be not any longer idle, but so evince their priestly zeal and solicitude, and be so vigilant in what it becomes them justly and according unto God to do, that no murmur concerning them may exasperate us any more.  If, however, thou shouldest find any one of them to be negligent after this being done, send him to us without allowing any excuse, that by regular exercise of discipline they may be made to feel how serious a matter it is to refuse to be corrected in things that are reprehensible and exceedingly to be condemned.

Epistle XXXI.

To Phocas, Emperor

Phocas succeeded Mauricius as Emperor in November, a.d. 602.  With regard to Gregory’s adulatory tone towards this sanguinary usurper and his consort Leontia, see Prolegomena, p. xxvii.

Gregory to Phocas Augustus.

Glory to God in the highest who, according as it is written, changes times, and transfers kingdoms, seeing that He has made apparent to all what He vouchsafed to speak by His prophet, That the most High ruleth in the kingdom of men, and giveth it to whomsoever he will (Dan. iv. 17).  For in the incomprehensible dispensation of Almighty God there are alternate controlments of mortal life; and sometimes, when the sins of many are to be smitten, one is raised up through whose hardness the necks of subjects may be bowed down under the yoke of tribulation, as in our affliction we have long had proof.  But sometimes, when the merciful God has decreed to refresh the mourning hearts of many with His consolation, He advances one to the summit of government, and through the bowels of His mercy infuses the grace of exultation in Him into the minds of all.  In which abundance of exultation we believe that we shall speedily be confirmed, who rejoice that the Benignity of your Piety has arrived at imperial supremacy.  Let the heavens rejoice, and let the earth be glad (Ps. xcv. 11); and let the whole people of the republic, hitherto afflicted exceedingly, grow cheerful for your benignant deeds.  Let the proud minds of enemies be subdued under the yoke of your domination.  Let the crushed and depressed spirits of subjects be revived by your mercy:  let the power of heavenly grace make you terrible to your enemies, your piety kind to your subjects.  Let the whole republic have rest in your most happy times, the pillage of peace under colour of processes at law being exposed.  Let plottings about wills cease, and benevolences exacted by force.  Let secure possession of their own return to all, that they may rejoice in having without fear what they have acquired without fraud.  Let every single person’s liberty be now at length restored to him under the yoke of empire.  For there is this difference between the kings of the nations and the emperors of the republic, that the kings of the nations are lords of slaves, but the emperors of the republic lords of freemen.  But we shall better speak of these things by praying than by putting you in mind of them.  May Almighty God in every thought and deed keep the heart of your Piety in the hand of His grace; and whatever things should be done justly, whatever things with clemency, may the Holy Spirit who dwells in your breast direct, that your Clemency may both be exalted in a temporal kingdom, and after courses of many years attain to heavenly kingdoms.  Given in the month of June, Indiction 6.

Epistle XXXIV.

To Pantaleo, Notary.

Gregory to Pantaleo, &c.

Thy Experience remembers what and what kind of oath thou tookest over the most sacred body of the blessed apostle Peter.  Whence also we committed to thee without fear the charge of enquiry in the patrimony of the Syracusan district.  It is, then, incumbent on thee to have thine own good faith and the fear of the same blessed apostle Peter ever before thine eyes, and so to act that neither with men in this present life nor with Almighty God in the last judgment thou mayest be open to blame.  Now from the report of Salerius our chartularius we have learnt that thou hast found the modius in which the husbandmen (coloni)

Cf. I. 44, note 1.

Epistle XXXVIII.

To Phocas, Emperor.

Gregory to Phocas Augustus.

It pleases us to consider, with rejoicings and great thanksgivings, what praises we owe to Almighty God, that the yoke of sadness has been removed, and we are come to times of liberty under the imperial Piety of your Benignity.  For that your Serenity has not found a deacon of the Apostolic See resident at the court according to ancient custom, is not owing to my negligence, but to most grave necessity.  For, while all the ministers of this our Church shrunk and fled with fear from times of such oppression and hardship, it was not possible to impose on any of them the duty of going to the royal city to remain at the court.  But now that they have learnt that your Clemency, by the ordering of God’s grace, has attained to the summit of Empire, those who had before greatly feared to go there hasten even of themselves to your feet, moved thereto by joy.  But, seeing that some of them are so weak from old age as to be hardly able to bear the toil, and some are deeply engaged in ecclesiastical cares, and the bearer of these presents, who was the first of all our guardians (defensores), has been long well known to me for his diligence, and proved in life, faith, and character, I have judged him fit to be sent to the feet of your Piety

The person thus sent was Boniface (see below, Ep. XL., and XIV. 8), who afterwards became pope.

Epistle XXXIX.

To Leontia, Empress.

Gregory to Leontia Augusta.

What tongue may suffice to speak, what mind to think, what great thanks we owe to Almighty God for the serenity of your empire, in that such hard burdens of long duration have been removed from our necks, and the gentle yoke of imperial supremacy has returned, which subjects are glad to bear?  Glory, then, be given to the Creator of all by the hymning choirs of angels, thanksgiving be paid by men on earth, for that the whole republic, which has endured many wounds of sorrow, has now at length found the balm of your consolation.  Hence we must needs implore the more earnestly the mercy of Almighty God, that He would keep the heart of your Piety ever in His right hand, and dispose your thoughts by the aid of heavenly grace, to the end that your Tranquillity may be able to rule those who serve you the more righteously as you know more truly how to serve the Sovereign of all.  May He make you His champions in love of the catholic faith, having, of His benign dealing, made you our emperors.  May He infuse into your minds zeal together with gentleness, that you may always be able with pious fervour not to leave unavenged whatever is done amiss with regard to God, and in case of any delinquency against yourselves to bear and spare.  May He give us in your Piety the clemency of Pulcheria Augusta, who for her zeal for the catholic faith was called in the holy synod the new Helena (Act. 1 synodi Chalcedonensis).  May the Almighty mercy of God grant to you fuller length of days to live with our most pious lord, that the longer your life is extended, the more strongly may the consolation of your subjects be confirmed.

I ought perhaps to have requested that your Tranquillity should hold as especially commended to you the Church of the blessed apostle Peter, which up to this time has laboured under grievous plots against it.  But, knowing that you love Almighty God, I ought not to ask what you will exhibit of your own accord out of the benignity of your piety.  For the more you fear the Creator of all, the more fully may you love the Church of him to whom it was said, Thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it; and to whom it is said, To thee I will give the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven (Matth. xv. 18).  Whence it is not doubtful to us with what strong love you will bind yourself to him through whom you earnestly desire to be loosed from all sins.  May he, then, be the guardian of your empire, may he be your protector on earth, may he be an intercessor for you in heaven:  that through your relieving your subjects from hard burdens, and causing them to rejoice in your empire, you may, after many years, rejoice in the heavenly kingdom.

Epistle XL.

To Cyriacus, Patriarch of Constantinople.

Gregory to Cyriacus, &c.

Observing diligently, most dear brother, how great is the virtue of peace from the Lord’s voice, which says, My peace I give unto you (Joh. xiv. 27), it becomes us so to abide in the love thereof as in no wise to give place to discord.  But, since we cannot otherwise live in its root except by retaining in mind and in deed the humility which the very author of peace has taught, we entreat you with befitting charity, that, treading down with the foot of your heart the profane elation which is always hostile to souls, you make haste to remove from the midst of the Church the offence of a perverse and proud title, lest you should possibly be found divided from the society of our peace.  But let there be in us one spirit, one mind, one charity, one bond in Christ, who has willed us to be his members.  For let your Holiness consider how hard it is, how indecent, how cruel, how alien from the aim of a priest, not to have that peace which you preach to others, and so abstain from offending your brethren out of pride.  But study this rather, how you may prostrate with the sword of humility the author of vain and profitless elation, to the end that in such a victory the grace of the Holy Spirit may claim you as a habitation for Himself, so that what is written may be plainly fulfilled in you; the temple of God is holy, which temple ye are (2 Cor. vi. 17.)

We commend to you in all things the bearer of these presents, our most beloved common son, the deacon Boniface, that in whatsoever may be needful he may find, as is becoming, the succour of your Holiness.

Epistle XLI.

To Eulogius, Patriarch of Alexandria.

Gregory to Eulogius, Bishop of Alexandria.

A conversation having arisen one day between me and my familiar friends about the customs of churches, one who had studied the art of medicine in the great city of Alexandria told us that he had a fellow-student attending the same lectures, a boy of extreme depravity, who, he said, had been suddenly ordained a deacon.  And he added that he had procured ordination by bribes and gifts; for he acknowledged that this custom had prevailed in the holy Alexandrine Church.  On hearing this I was amazed, and exceedingly surprised that the tongue of the most holy and blessed man the lord Eulogius, which recalls so many heretics to the catholic faith, has not extirpated simoniacal heresy from the holy Alexandrine Church.  And who will there be whose exhortation or correction will be able to amend this, if his great and admirable teaching shall have left it without amendment?

Wherefore, for the absolution of your soul, for the increase of your reward, that your works may be in all respects perfect before the eyes of the tremendous Judge, you ought to make haste utterly to pull up and eradicate simoniacal heresy, which was the first to arise in the Church, from your most holy See, which is ours

See VII. 40, for Gregory’s view of the three sees of Rome, Antioch, Alexandria, all representing the see of St. Peter.

For on this account it comes to pass that the holiness of ecclesiastical orders falls away from very many, because persons are promoted to these orders, not for their life and deeds, but for bribes.  But if meritorious character, and not bribes, be sought after, unworthy persons will not come to ordination.  And by so much the more will reward begin to accrue to you as any good men who have been promoted to sacred orders shall have devoted themselves to the care of winning souls.

Epistle XLII.

To Eulogius, Patriarch of Alexandria.

Gregory to Eulogius, &c.

We return great thanks to Almighty God, that in the mouth of the heart a sweet savour of charity is experienced, when that which is written is fulfilled, As cold water to a thirsty soul, so is good news from a far country (Prov. xxv. 25).  For I had previously been greatly disturbed by a letter from Boniface the Chartularius, my responsalis, who dwells in the royal city, saying that your to me most sweet and pleasant Holiness had suffered from failure of bodily sight.  From this letter I was smitten by heavy sorrow.  But suddenly, by the prospering grace of our Creator and Redeemer, I received the epistle of your Blessedness, and, learning that the bodily trouble of which I had heard was cured, I rejoiced exceedingly, since gladness of heart succeeded which was as great as the bitterness of the sadness which had come before.  For we know that, with the help of Almighty God, your life is the health of many.  For sailors sail secure through the waves when an instructed and skilful steersman sits at the helm.

Moreover in my joy for your health I have this additional cause for exultation, that I have learnt how through your mouth the enemies of the Church are decreased in number, and the flocks of the Lord multiplied.  For through the ploughshare of your tongue heavenly corn increases daily, and is multiplied in the garners on high; so that in you we rejoice that what is written is fulfilled, Where there is much increase, there is manifest the strength of the oxen (Prov. xiv. 4).  Whence we gather plainly that the more you bring back fugitives to the service of Almighty God, the more merit you have with Him.  And by how much the more merit you receive, the more fully can you obtain what you ask for.  I beseech you therefore to pray the more earnestly for me a sinner, since both pain of body, and bitterness of heart, and immense ravages of mortality among the swords of so many barbarians, afflict me exceedingly.  In the midst of all these things it is not temporal but eternal consolation that I require, which of myself I am not able to win by prayer, but which I trust that I shall obtain by the intercessions of your Blessedness.  Last year I received no letters from your Holiness, and I was much distressed.  It is true that your blessing, which you sent without a letter, was both given and received.  But, since your tongue delights me more than your gifts, I was less gratified than I might have been by what was given.  But I directed our common son, the deacon Epiphanius, to write to Alexander and Isidore, deacons of your most holy Church, to acknowledge the receipt of what had been sent.

I wrote to you, further, that I had got ready large pieces of timber for making masts and rudders, but that the small ship which had come could not carry them; and you have since written nothing in reply.  Wherefore, if you need them, write to our common son Boniface, whom we are now sending as our representative (responsalem) to the royal city, that he may send me word that they may be prepared, and that they may be found ready when your Blessedness shall send for them.

Furthermore, we have sent you a small cross, in which is inserted a blessing from the chains of your lovers the apostles Saint Peter and Saint Paul; and let this be continually applied to your eyes, seeing that many miracles have been wont to be wrought through this same blessing.

May Almighty God inspire the heart of your Blessedness to be careful to pray for me continually, and may He protect you and all yours with His right hand, and after many courses of years bring you to the heavenly kingdom.

We have received, corresponding with your description of them, the blessings

Eulogias, apparently in the same sense as benedictiones, used elsewhere as denoting presents.

Book XIV.

Epistle II.

To Vitalis, Guardian (Defensorem) of Sardinia.

Gregory to Vitalis, &c.

From the information given us by thy Experience we find that the hospitals [or guest-houses, xenodochia] founded in Sardinia are suffering from grievous neglect.  Hence our most reverend brother and fellow-bishop Januarius

See I. 62, note 9.

Seeing, then, that he is so situated that he cannot be fit to order anything, do thou warn the steward of that Church, and Epiphanius the archpresbyter, under our strict authority, that they themselves at their own peril endeavour themselves carefully and profitably to set those same hospitals (xenodochia) in order.  For, if there should be any neglect there hereafter, let them know that they will not be able in any manner, or to any extent, to excuse themselves before us.

Further, since the proprietors of Sardinia have petitioned us that, seeing that they are afflicted by diverse burdens, thou mightest go to Constantinople for their redress, we grant thee leave to go.  And we have also written to our most beloved son Boniface, desiring him to do his best to lend thee his aid in obtaining redress for that province.

Moreover, with regard to the Churches which thou hast informed us are without priests

Sacerdotes, here as elsewhere meaning bishops.

As to what thou hast told us of persons having been preferred to the government of certain monasteries who, while they were in a lower monastic order, had fallen into sin, they ought not indeed to have undertaken the office of abbot except after entire reformation of life and after due preceding penance.  But since, as thou sayest, they have undertaken the office of abbots, heed must be given to their life, manners, and attention to duty.  And, if their conduct should not be found inconsistent with their office, let them persevere in the order in which they are.  Otherwise let them be removed, and others ordained who may profit the souls committed to them.

Furthermore, in the case of the monastery of Saint Hermas, which was founded by our brother in the house of the religious lady Pomponiana, inasmuch as it should be treated with tenderness rather than with strictness, let thy Experience endeavour to deal sweetly with the said lady, to the end that neither may she, to her own sin, disregard the will of the founder, nor thou fail to provide salubriously for the advantage of the monastery.  Further, as to the girls of whom the aforesaid Pomponiana had formerly changed the religious dress, and converted them in the monastery

“Convertit in monasterio.”  Conversio, as usually, means here monastic profession.

With regard to the recovery of the property of Churches, or of monasteries, or any other devoted to pious uses, about which thou hast written, those who are interested must be admonished that it is for them to seek in all ways to recover it with thy support and aid.  But, if they should haply prove negligent, or in any case if such as ought to recover it should not be found, then do thou search it all out and so get it back, when discovered, as not to appear to take legal action against any one with a high hand.  As to what thou hast told us with respect to the hospitals (xenodochia) of Hortulanus and Thomas, we so far have no knowledge.  Wherefore let thy Experience look diligently into the order of the Emperor so far given, and arrange all according to its tenour, and make known to us whatever thou hast done.

Concerning what thou hast written about our brother and fellow-bishop Januarius at the time when he celebrates the sacrifice often suffering such distress that he can hardly after long intervals return to the place in the canon where he has left off, and as to many doubting whether they should receive the Communion from his consecration, they are to be admonished to be in no alarm at all, but communicate with full faith and security, since a person’s sickness neither alters nor defiles the benediction of the sacred mystery.  Nevertheless our said brother should by all means be exhorted privately, that, as often as he feels any trouble coming on, he should not proceed to celebration, lest he thus expose himself to contempt, and cause offence to the minds of the weak.

Furthermore, the religious lady Pomponiana

As to this Pomponiana (al. Pompeiana), cf. I. 48; XI. 25.

Epistle IV.

To Fantinus, Guardian (Defensorem) of Panormus.

Gregory to Fantinus, &c

Such things about our brother and fellow-bishop Exhilaratus, as thou thyself also knowest, have come to our ears as ought by all means to be visited with severe punishment.  But, since it has been smoothed over by our most reverend brother and fellow-bishop Leo

Bishop of Catana in Sicily.  Cf. IV. 36.

Epistle VII.

To Alcyson, Bishop of Corcyra.

Gregory to Alcyson, &c.

Not undeservedly does the ambition of an elated heart require to be quelled, when, disregarding the force of the sacred canons, the excess of rash presumption in coveting unlawfully what belongs to others is shewn to be not only harmful in causing expense, but also opposed to the peace of the Church.  Having, then, perused thy Fraternity’s epistles, we have learnt what has been done formerly or of late by the bishop of the City of Euria with regard to the camp of Cassiopus

Castrum Cassiopi, which appears to have been a fortress in the isle of Corcyra, to which refugees from the mainland of Epirus had resorted in time of war.  Euria was one of the sees in Epirus Vetus under the jurisdiction of which these refugees had been; and it seems that the bishop of Euria had been complained of by Alcyson, bishop of Corcyra, for asserting jurisdiction over them in their new abode.  See also Ep. VIII., which follows, and Ep. XIII.

Epistle VIII.

To Boniface, Deacon.

Gregory to Boniface, Deacon at Constantinople

See XIII. 38, note 1.

As often as the discord of those who ought to have been preachers of peace makes us sad, we should study with great solicitude that cause of contention may be removed, and that those who differ among themselves may return to concord.  Now what has been done with respect to the camp of Cassiopus, which is situate in the island of Corcyra, and how the bishop of Euria is endeavouring to withdraw it from the jurisdiction of the bishop of Corcyra, and iniquitously to subject it to his own jurisdiction, it would be very tedious to tell

Cf. preceding epistle.

Epistle XII.

To Theodelinda, Queen of the Lombards.

Gregory to Queen Theodelinda.

The letters which you sent us a little time ago from the Genoese parts have made us partakers of your joy on account of our learning that by the favour of Almighty God a son has been given you, and, as is greatly to your Excellency’s credit, has been received into the fellowship of the catholic faith

i.e. the child had been baptized a catholic.  It would seem from Gregory’s way of speaking, and the absence of allusion to the conversion of the father, that king Agilulph had not yet announced his Arianism.  Paul Diaconus alleges that he did so eventually through the influence of Theodelinda.

Now as to what your Excellency has requested in your letter, that we should reply in full to what our most beloved son, the abbot Secundus has written

On the subject of the “Three Chapters,” as appears from what follows.  It is evident that the able and conscientious queen Theodelinda never found herself able to accept the ruling of the See of Rome on this question (cf. IV. 2, note 3); and she seems now to have employed the abbot Secundis to draw up a statement of the arguments on her side, inviting Gregory to reply to them.  He did not, however, on this account cease to address her cordially as a good catholic.  He seems to have condoned in her what he so strongly condemned in others as involving them in schism.  On the schism arising from the matter of the “Three Chapters,” see I. 16, note 3; and Prolegom., p. x.

Epistle XIII.

To Alcyson, Bishop of Corcyra

See XIV. 7.

Gregory to Alcyson, &c.

To brethren who bethink themselves and return to wholesome counsels kindness is not to be denied, lest a fault seem to weigh more in the minds of bishops than charity.  We have therefore received, in the presence of thy Love’s responsales, Peter, reader of the Church of Euria, who came to us with letters from our brother and fellow-bishop John, and, when the letters which he had brought had been read, we took care to ask him if he had anything to say against the allegation of those thy responsales.  And on his stating that he had been charged with nothing, and had no answer to make, beyond what the epistle of his bishop contained, we decreed without tardiness, under God, what was agreeable to the canons.  After a long time, however, the above-written Peter produced a document which he asserted had been given him by his bishop; and so the case underwent delay.  But inasmuch as in this document the above-mentioned bishop was found to say that he had hoped to have leave to deposit the holy and venerable body of the blessed Donatus in the church of the blessed John which is within the camp called that of Cassiopus, saying that he is prepared, on account of its being proved to be in thy diocese, to give thy Love a security that no prejudice to thee should thence arise, we thought it right that his petition should not be left without effect, now that in a time of necessity he desires provision to be made for him in such a way as to secure his acknowledgment in all respects of the jurisdiction of thy Church.  Moved therefore by this reason, we exhort thy Fraternity by this present letter, that, without any delay or excuse thou afford opportunity for depositing the venerable body of the above-written Saint in the aforenamed Church of the blessed John; on condition only that he previously protect thee by a security in writing that he will never on any plea whatever claim to himself any jurisdiction or privilege in the aforesaid Church or camp, as though he were the bishop of the place, but guard there inviolably all the right and power of thy Church, the place being in thy diocese.  At the same time it becomes thee also, as the same our brother has requested, to reply to him that whenever, peace being restored by the mercy of God, he may be at liberty to return to his own place, it shall be lawful for him to take away with him, without any objection made, the aforesaid venerable body.  Herein, lest what is done should seem to be personal, and occasion should possibly be found for stirring up the contention anew, your successors also should be in all respects included in this promise to keep things as they are, to the end that through this preventional security neither may he in future presume to claim anything there in thy diocese against equity and the decrees of the sacred canons, nor the rights of thy Church ever in any manner sustain any prejudice from such concession.

Epistle XVI.

From Felix Bishop of Messana

Messina in Sicily.  This Felix cannot be identified with Felix, bishop of the same See, to whom previous letters (viz. I. 66, together with two others, I. 40, and II. 5, which have not been translated) had been addressed.  For he had been succeeded in the see by Donus, probably in the 14th Indiction, i.e. a.d. 595–6, (see VI. 9), when Gregory’s reply to Augustine’s interrogatories, which is the main subject of the epistle before us, had not yet been sent.  Augustine does not appear to have even arrived in Britain till a.d. 597.  But there seems to be no reason against the supposition that a second Felix had succeeded Donus at Messina before the death of Gregory, the last mention of Donus being in the superscription of Ep. XVIII. in Book XIII., assigned to the 16th Indiction, i.e. a.d. 602–3.

To the most blessed and honourable lord, the holy father Pope Gregory, Felix lover of your Weal and Holiness.

The claims under God of your most blessed Weal and Holiness are manifest.  For, though the whole earth was filled with observance of the true faith by the preaching and doctrine of the apostles, yet the orthodox Church of Christ, having been founded by apostolical institution and most firmly established by the faithful fathers, is further built up through the teaching of divine discourses, while instructed by your hortatory admonition.  To it did all the most blessed apostles, endowed with an equal participation of dignity and authority

See also below—“the apostles in the first place who were prelates of the Apostolic See.”  It would seem from these expressions that the Sicilian bishops went on the tradition of St. Paul and St. Peter having been joint founders of the Roman Church and throughout the epistle, though the supremacy of the See of Rome is acknowledged, it is not spoken of as derived especially from St. Peter.

As we were meditating on these things, news was brought us by certain who came from Rome that you had written to our comrade Augustine (afterwards ordained Bishop for the nation of the Angli, and thither sent by your venerable Holiness), and to the Angli (whom we have long known to have been converted to the faith through you), that persons related in the fourth degree of descent, if married, should not be separated

See XI., 64 (Responsio ad Interrog. vi.).

There are also some churches in our province about the consecration of which doubt is felt; and, because both of their antiquity and of the carelessness of their custodians, it is unknown whether they have been dedicated by bishops or not.  As to all these things we beg to be instructed by your Holiness, and by the authority of your holy see; and we ask to be informed by your letters whether what, as we have before said, we have heard that you had written to our aforesaid comrade Augustine and to the nation of the Angli was written specially to them or generally to all; and we desire to be fully informed both on this matter and on the others above written.

For we do not signify to you what we have read, and what we know to be observed by the faithful, by way of finding fault (which be far from us); but we seek to know what we may reasonably and faithfully observe in this matter.  And, since no slight murmuring is going on among us on this question, we seek an answer from you, as from the head, as to what we should reply to our brethren and fellow bishops; lest we should remain doubtful in the matter, and lest this murmuring should remain among us both in your times and in times to come, and your reputation, which has always been good and excellent, should be lacerated or disparaged through detractions, or your name (which God forbid) should be evil spoken of in succeeding times.  For we, observing under God what is right with humble heart, being bound to you in one bond of charity, and defending your religion in all things as faithful pupils, seek knowledge of what is right from you.  For we know that, as the apostles in the first place who were prelates of the holy See, and their successors afterwards, have always done, so you also take care of the universal Church, and especially of bishops, who on account of their contemplation and speculation are called the eyes of the Lord; and that you think continually about our religion and law, as it is written, Blessed is he who shall meditate in the law of the Lord day and night (Ps. i. 2).  Which meditation of yours is not only seen by reading, through the outward expression of letters, but, by the grace of Christ abounding in you, is known to be immoveably engrafted in your conscience; while the most holy law of Christ the Lord in no wise departs from your heart; as says the Prophet in the Psalms, The mouth of the righteous will meditate wisdom, and his tongue will be talking of judgments:  the law of God is in his heart (Ps. xxxvi. 30); written not with ink, but in secret by the Spirit of the living God; not therefore on tables of stone, but on the tables of the heart.  Let all gloom of darkness, we pray you, be dispelled by your most wise replies and assistance, that the morning star may shine upon us through you, most holy Father, and a dogmatic definition causing joy to all everywhere, because the glorious Fathers of holy Church are known to have preached proper and most pious dogmas unto secure inheritance of eternal life.

Subscription.  May the Lord keep you safe and well-pleasing to God for ever, holy father of fathers, while you pray for us.

Epistle XVII.

To Felix, Bishop of Messana.

To our most reverend brother, the Bishop Felix, Gregory, servant of the servants of God

The genuineness of this epistle is, to say the least, open to grave suspicion.  Jaffé (Regesta Pont. Lit. Spur.) rejects it as spurious.  Its style in some parts reminds us of Gregory, and it contains passages identical with what he had written elsewhere:  but its prolixity, bad composition, and repetitions are unworthy of his pen.  It reads like an unskilful imitation of his style.  Nor is it difficult to understand why such a letter may have been forged.  If, as supposed in our note to Ep. XVI., a letter from Sicily had been addressed to Gregory not long before his death with reference to his answers to Augustine’s questions, to which letter he had been unable to reply, it was not unlikely that such a letter as the one before us would afterwards be composed in his name.  For anxiety might naturally be felt to vindicate from inconsistency the teaching of the Roman See on the subject of marriages of consanguinity.  Such a letter, too, if forged, would be likely to attempt an imitation of Gregory’s style, and to bring in (as this does) extracts from his previous writings.  It may be observed that the plea set forth of the directions to Augustine having been meant only as temporary concessions is not borne out by the actual language of those directions.  See XI. 64.

Our Head, which is Christ, to this end has willed us to be His members, that through His large charity and faithfulness He might make us one body in Himself, to whom it befits us so to cling that, since without Him we can do nothing, through Him we may be enabled to be what we are called.  From the citadel of the Head let nothing divide us, lest, if we refuse to be His members, we be deserted of Him, and wither as branches cast off from the vine.  That we may be counted worthy, then, to be the habitation of our Redeemer, let us abide with the whole desire of our heart in His love.  For he says, He that loveth me will keep my word, and my Father will love him, and we will make our abode with him (Joh. xiv. 23).  Now thy Love, most dear brother, has demanded of us that we should reply to thy enquiries with the authority of the Apostolic See.  And, though we make haste to do this, not at length but succinctly (because of certain pressing cares that have come upon us, through the hindrance of our sins), yet we commit what follows to thy attention for wider enquiry, and investigation of other institutes of holy fathers.  For a mind worn and weighed down with burdens and pressing cares cannot effect so much good, or speak of these things so freely, as can one that is joyful and free from depression.  We have not therefore given the preference to such cares as wishing to deny to thy Holiness this and such other information. as we might find to be needful, but in order that what is here found deficient may be more fully enquired into.

For, following the examples of thy predecessors, thou hast thought it right to consult the Apostolic See, in which thou hast been brought up and educated, on three points; that is on marriages of consanguinity, on vexation of bishops by subordinates, and on doubt with respect to the consecration of churches.  Know then that what I wrote to Augustine, bishop of the nation of the Angli (who was, as thou rememberest, thy pupil), about marriages of consanguinity was written specially to him and to the nation of the Angli which had recently come to the faith, lest from alarm at anything too austere they should recede from their good beginning; but it was not written generally to others.  Of this the whole Roman city is my witness.  Nor did I thus order in those writings with the intention that, after they had been settled in the faith with a firm root, they should not be separated, if found to be below the proper degree of consanguinity, or should be united, if below the proper line of affinity, that is as far as the seventh generation.  But for those who are still neophytes it is very often right in the first place to teach them, and by word and example to instruct them, to avoid unlawful things, and then afterwards, reasonably and faithfully, to shut out things that they may have done in matters of this kind.  For according to the Apostle who says, I have fed you with milk, not with meat (1 Cor. iii. 2), we have allowed these indulgences for them only, and not (as has been said above) for future times, lest the good which had been planted so far with a weak root should be rooted up, but that what had been begun should rather be made firm, and guarded till it reach perfection.  Certainly, if in these things we have done anything otherwise than as we ought to have done, know that it has been done, not of wantonness, but in commiseration.  Wherefore, too, I invoke God as my witness, who knows the thoughts of all men, and to whom all things are naked and open.  For, if I were to destroy what those who came before me established, I should be justly convicted of being not a builder but an over-thrower, as testifies the voice of the Truth, who says, Every kingdom divided against itself shall not stand (Luke xi. 17); and every science and law divided against itself shall be destroyed.  And so it is needful for us all with one accord to hold to the appointments of our holy Fathers, doing nothing in contention, but, unanimous in every aim of good devotion, to obey, the Lord helping us, the divine and apostolical constitutions.

O how good is charity, which through love exhibits absent things in an image to one’s self as though they were present, unites things divided, sets in order things confused, associates things unequal, consummates things imperfect!  How rightly the excellent preacher calls it the bond of perfectness, since the other virtues indeed produce perfectness, but yet charity so binds them that they cannot now be unloosed from the mind of him that loves.  This being duly considered, in what has been already spoken of I indulged charitably; nor did I give a command, but advice; nor did I deliver a rule to be held to by any who should come after, but shewed of two dangers which might be more easily avoided.  If, then, in secular affairs every one should have his own right and his proper rank preserved to him, how much more in ecclesiastical arrangements ought no confusion to be induced, lest discord should find place there whence the blessings of peace ought to proceed.  And this will be thus secured, if nothing is yielded to power, but all to equity.  On this account our heart rejoices greatly with your greatness, because we find you so earnest in your doings as to have a care for us, and at pains to enquire about such things by questioning us, to the end that such things may acquire for you not only glory with men, but also rewards of recompense with the Almighty Lord.

But with regard to vexation of bishops, about which you wish to consult us, we know that the life of prelates ought to be perturbed by no excesses, since it is very unfit that those who are called thrones of God should be disturbed by any motion from kings or subjects.  For, if David who was the most righteous of kings presumed not to lay his hand on Saul who was evidently already rejected of God, how much more should heed be taken that none lay the hand of detraction or vituperation or indiscreetness or dishonour on the Lord’s Anointed, or on the preachers of holy Church, since vexation or detraction of them touches Christ, in whose stead they fill the office of legates in the Church!  Hence all the faithful should be exceedingly cautious not either secretly or publicly, by detractions or vituperations rend their bishop, that is, the Lord’s Anointed, considering that example of Mary [i.e. Miriam], who for speaking against Moses the servant of God because of the Ethiopian woman was punished with the uncleanness of leprosy (Num. xiii.); and that of the Psalmist, Touch not mine anointed, and do my prophets no harm (Ps. civ. 15)

Ps. cv. 15.

Concerning doubt as to the dedications of churches, about which among other things you have wished to consult us, you ought duly to hold to this which we have received as handed down to us from those who have gone before us; namely, that, as often as doubt is entertained as to the baptism or confirmation of any persons, as well as the consecration of churches, and there is no certain account to be given, either from writings or witnesses, as to whether persons have been baptized or confirmed, or whether churches have been consecrated, that such persons should be baptized and confirmed, and that such churches should be canonically dedicated, lest such doubt should become ruin to the faithful; inasmuch as what does not appear by certain proofs to have been duly done is not in such case done a second time.  This, divine grace supporting us, we desire so to hold; and we enjoin it on you, as you have requested, to hold and teach; and we wish not wantonly to break through, but faithfully to observe, what has been determined by holy Fathers before us.  Wherefore we implore the mercy of our Redeemer to assist you with His grace, and give unto you to carry into effect what He has granted you to will, since in this matter the good gifts of retribution by so much the more accrue to us as the zeal of labour is increased.  But we decree that every one of those who have been faithfully taught, and already stand ineradicably planted with a firm root, shall observe his descent even to the seventh generation.  And as long as they know themselves to be related to each other by affinity, let them not presume to approach the association of this union; nor is it lawful, or shall be lawfully for any Christian to marry a woman of his own kindred whom he has lived with as a wife, or whom he has stained by any unlawful pollution; since such intercourse is incestuous and abominable to God and to all good men.  But we read that it has long been determined by holy Fathers that incestuous persons are not to be reckoned under any title of wedlock.  And so we desire not to be blamed by you or any other of the faithful in this matter, seeing that in our indulgence herein to the nation of the Angli we have acted, not as laying down a rule, but as taking thought lest they should leave imperfect the good which they had begun, &c.

The rest of this long prolix epistle, not being of any peculiar interest, has not been translated.

Second Part

Aphrahat the Persian Sage.

1.  Name of Author of Demonstrations long Unknown.—The author of the Demonstrations, eight of which appear (for the first time in an English version) in the present volume, has a singular literary history.  By nationality a Persian, in an age when Zoroastrianism was the religion of Persia, he wrote in Syriac as a Christian theologian.  His writings, now known to us as the works of Aphrahat, were remembered, cited, translated, and transcribed for at least two centuries after his death; but his proper name seems to have been for a time forgotten, so that in the mss. of the fifth and sixth centuries the Demonstrations are described as composed by “the Persian Sage,” or “Mar Jacob the Persian Sage;” and a writer of the eighth century, who had made a minute study of these writings and ascertained their date, admits that he has been unable to find out “who or what he was, his rank in the Church, his name or abode.”  Not only so, but the name Jacob assigned (rightly or wrongly) to him has led to a confusion of identity.  His works have been ascribed for many hundred years—from a date not long after their composition down to quite recent times, to an earlier Jacob, the famous and saintly Bishop of Nisibis in the days of Constantine the Great.  It is not until the tenth century that the true name of “the Persian Sage” emerges to light as Aphrahat, by which he is unhesitatingly designated by several well informed and accurate authorities of that and the three succeeding centuries., and under which he is known to modern scholars.

2.  Their Subjects, and Arrangement.—The Demonstrations are twenty-two in number, after the number of the letters of the Syriac alphabet, each of them beginning with the letter to which it corresponds in order.  The first ten form a group by themselves, and are somewhat earlier in date than those which follow:  they deal with Christian graces, hopes, and duties, as appears from their titles:—“Concerning Faith, Charity, Fasting, Prayer, Wars, Monks, Penitents, the Resurrection, Humility, Pastors.”  Of those that compose the later group, three relate to the Jews (“Concerning Circumcision, the Passover, the Sabbath”); followed by one described as “Hortatory,” which seems to be a letter of rebuke addressed by Aphrahat, on behalf of a Synod of Bishops, to the clergy and people of Seleucia and Ctesiphon; after which the Jewish series is resumed in five discourses, “Concerning Divers Meals, The Call of the Gentiles, Jesus the Messiah, Virginity, the Dispersion of Israel.”  The three last are of the same general character as the first ten,—“Concerning Almsgiving, Persecution, Death, and the Latter Times.”  To this collection is subjoined a twenty-third Demonstration, supplementary to the rest, “Concerning the Grape,” under which title is signified the blessing transmitted from the beginning through Christ, in allusion to the words of Isaiah, “As the grape

So in Peshitto; “unripe grape,” in LXX.; “new wine,” in A.V. and R.V., with the Hebrew; but the Latin Vulgate agrees with Peshitto.

3.  Dates of Composition.—Of the dates at which they were written, these discourses supply conclusive evidence.  At the end of section 5 of Demonstr. V. (Concerning Wars), the author reckons the years from the era of Alexander (b.c. 311) to the time of his writing as 648.  He wrote therefore in a.d. 337—the year of the death of Constantine the Great.  Demonst. XIV. is formally dated in its last section, “in the month Shebat. in the year 655” (that is, a.d. 344).  More fully, in closing the alphabetic series (XXII. 25) he informs us that the above dates apply to the two groups—the first ten being written in 337; the twelve that follow, in 344.  Finally, the supplementary discourse “Concerning the Grape” was written (as stated, XXIII. 69) in July, 345.  Thus the entire work was completed within nine years,—five years before the middle of the fourth century,—before the composition of the earliest work of Ephraim of which the date can be determined with certainty.

4.  Extent and Limits of their Circulation.—These Demonstrations, though they fell far short of attaining the unbounded popularity which was the lot of the countless Hymns and Homilies of Ephraim, appear to have won for themselves a recognized place in Syriac literature.  It is true that, in striking contrast with the overwhelming numbers of mss. containing portions, great or small, of Ephraim’s works, which are to be met with in nearly every collection of Syriac written remains, one complete and two incomplete copies are all that have reached us of this series of twenty-three treatises; and extracts or quotations from them very rarely occur.

In Rosen-Forshall’s and Wright’s Catalogues of Syriac mss., British Museum, while but few mss. (Add. 14619, Add. 17182, Orient. 1017. Rich. 7197) contain any portion of Aphrahat, the list of mss. of Ephraim’s works and fragments nearly fills three columns.

Hymn II.

1.  This day are opened, our mouths to give thanks.  They who opened the breaches, have opened my sons’ mouths.  Thank the Merciful, who has delivered the men of our city, nor thought at that time of exacting the debts that were due by us.  When they rose up they that took us captive, the worlds in our deliverance, tasted of Thy graciousness.

R.  From all that have mouths, glory be to Thy grace!

2.  He has saved us without wall, and taught us that He is our wall:  He has saved us without king and made us know that is our king:  He has saved us, in each and all, and showed us that He is All:  He has saved us in His grace and again reveals, that freely He has mercy and quickens.  From every boaster, He takes away his boasting, and gives it to His own grace.

3.  The sound of all mouths, is too little for Thy praise:  for lo! in the hour when our light was smoking, and was at the point to be quenched (seeing that all is easy to Thee) of a sudden it awoke and shone!  Who has seen these two marvels, that for him whose hope was cut off, hope has sprung up and increased; the hour of mourning has been turned into good tidings?

4.  This is a festival day, whereon hang the feasts:  for if wrath had taken us captive, lo! our feasts too had ceased.  Whereas our peace has conquered and triumphed, lo! our festivals resound.  This blessed day supports all:  upon it depends the city, on the city depends the people, on the people depends peace, on peace depends all.

5.  Out of these breaches, Thou hast multiplied triumphs.  Praise unto the Triune God goes up from the three breaches; for that He descended and repaired them, in His mercy which restrains wrath.  He smote the enemy who understood not that He was teaching us.  He taught those within, for in His justice He made the breaches; He taught those without, for in His goodness He repaired them.

6.  Speak and give glory, my delivered ones on this day; old men and boys, young men and maidens, children and innocents, and thou, O Church, mother of the city!  For the old men have been rescued from captivity, the youths from torture, the sucklings from being dashed in pieces, the women from dishonour, and the Church from mockery.

7.  He came to us with hardness; we were afraid for a moment: He came in gentleness, and we rejoiced for an hour.  He turned and left us for a little, we wandered without end; like a beast of prey which is trained by blandishments and by fear, but if so be that men turn from it, rebels and strays and becomes savage in the midst of peace.

8.  He punished us and we feared not; He rescued us, and we were not shamed:  He straitened us and our vows were multiplied; He enlarged us and our crimes were multiplied.  When He constrained there was a covenant, when He gave breathing-space there was straying.  Though He knew us He lowered Himself to establish us.  In the evening we exalted Him; in the morning we rejected Him.  When necessity left us, faithfulness left us.

9.  He afflicted us by the breaches, that He might punish our crimes:  He raised the mounds that thereby, He might humble our boasting.  He made a breach for the seas that thereby, He might wash away our pollution.  He shut us in that we might gather together in His Temple.  He shut us in and we were quenched; He set us free and we went astray.  We are like unto wool, which passes into every colour.

10.  We know that when the blessed sons of Nineveh repented, it was not because of mounds they repented, nor yet by means of waters, nor was it by reason of a breach, nor yet by reason of bows; it was not at the sound of the bowstring they feared and repented.  They harkened to a feeble voice; they caused their little ones to fast; they made their youths chaste, they made their kings humble.

11.  Thou smotest us and we justified Thee, for it befel not by chance; Thou deliveredst us and we gave thanks, for it was not that we were worthy.  Thou hadst mercy on us not because Thou erredst, in hoping that we should repent.  It was manifest to Thee that when Thou hadst mercy on us we strayed.  Thou knewest that we had sinned; Thou knewest that we are sinners:  with our iniquity that has been and is, Thou wast acquainted when Thou hadst mercy on us.

12.  Weigh our repentance, that it may outbalance our crimes!  But not in even balance, ascends either weight; for our crimes are heavy and manifold, and our repentance is light.  He had commanded that we should be sold for our debt:  His mercy became our advocate; principal and increase, we repaid with the farthing, which our repentance proffered.

13.  Ten thousand talents for that little payment, our debt He forgave us.  He was bound to exact it, that He might appease His justice:  He was constrained again to forgive, that He might make His grace to rejoice.  Our tears for the twinkling of an eye we gave Him; He satisfied His justice, in exacting and taking a little; He made His grace to rejoice, when for a little He forgave much.

14.  Ten thousand are the crimes that He has pardoned; ten thousand tongues, are unable to suffice, in presence of His goodness.  He has pardoned us and we have not pardoned; we have requited to Him contrariwise; the guilt committed we write up afresh.  “Pardon, O Lord,” we cry; “Requite, O Lord,” we pray:  “pardon” verily when we have done wrong; “requite” verily when wrong is done us.

15.  Yea not as those without, have we laboured for our lives.  They have raised their mounds, but we not even our voices:  they have broken through the wall, but we—not even the chains, the frail chains on our heart within have we broken.  God has rejected the diligent, for the sake of the slothful; He has rejected the labour done without, though He was rejected from within.

16.  He has set free them that talked, and smitten the silent; the wall was beaten, and the people were instructed:  He spared them that can suffer, He smote that which knows no suffering.  For instead of souls that feel, He smote the stones that feel not, that He might chasten us.  In His love He spared our bodies, and hasted to smite our wall.

17.  Who has ever seen, that a breach became as a mirror?  Two parties looked thereinto; it served for those without and those within.  They saw therein as with eyes, the Power that breaks down and builds up:  they saw Him who made the breach and again repaired it.  Those without saw His might; they departed and tarried not till evening:  those within saw His help; they gave thanks yet sufficed not.

18.  Let the day of thy deliverance, arouse thee from sloth!  When the wall was broken through, when the elephants pressed in, when the javelins showered, when men did valiantly, then was there a sight for the heavenly ones.  Iniquity fought there; mercy triumphed there; lovingkindness prevailed below; the watchers shouted on high.

19.  And thine enemy wearied himself, striving to smite by his wiles, the wall that encompassed thee, a bulwark to thine inhabitants.  He wearied himself and availed not; and in order that he might not hope, that if He broke through He should also enter and take us captive, he broke it through and not once only; and was put to shame, nor was that enough, even unto three times, that he might be shamed thrice in the three.

20.  Let my happiness by God’s grace, be also multiplied in thy midst!  Whereas in thee my crimes have been many, many be in thee my fruits!  Whereas in thee I have sinned in my youth, in thee let there be mercy for my old age!  By the mouth of thy sons pray for thy son, for I have sinned beyond my ability, and have repented below my ability; I have scattered above measure, and have gathered below measure.

Hymn III.

1.  Fix thou our hearing, that it be not loosed and wander!  For it is a-wandering if one enquire, who He is and what He is like.  For how can we avail, to paint in us the likeness, of that Being which is like to the mind?  Naught is there in it that is limited, in all of it He sees and hears; all of it as it were speaks; all of it is in all senses.

R., Praise to the One Being, that is to us unsearchable!

2.  His aspect cannot be discerned, that it should be portrayed by our understanding:  He hears without ears; He speaks without mouth; He works without hands, and He sees without eyes.  Because our soul ceases not nor desists, in presence of Him Who is such; in His graciousness He put on the fashion of humankind and gathered us into His likeness.

3.  Let us learn in what way that Being is spiritual and appeared as corporeal; and how it also is tranquil and appears as wrathful.  These things were for our profit; that Being in our likeness was made like to us that we may be made like Him.  One there is that is like Him, the Son Who proceeded from Him, Who is stamped with His likeness.

4.  O Nisibis, hear these things, for, for thy sake these things were written and spoken.  Both to thyself and to others, thou hast been in the world a cause of strife and of disputations.  Mouths over thee, O thou that wast shut up, even over thee mouths sang; when thou didst triumph and wast enlarged, in thee mouths were opened, for lamentation and for thanksgiving.

5.  The prayer of thy inhabitants, sufficed for thy deliverance; it was not that they were righteous, but that they were penitent:  according as they were disgraced, so did they haste to submit to the rod.  In transgressions and in triumphs they had like part.  They whose crimes were great, so be their fruit great; they who triumphed in their sackcloth, have triumphed also in their crowns.

6.  The day of thy deliverance, is king of all days.  The Sabbath overthrew thy walls, it overthrew the ungrateful; the day of the Resurrection of the Son, raised again thy ruins; the day of Resurrection raised thee according to its name, it glorified its title.  The Sabbath relaxed its watch; for the making of the breaches, it took blame to itself.

7.  In Samaria hunger prevailed, but in thee fulness prevailed.  In Samaria there broke in and came on her, abundance of a sudden; but in thee there roared and came in on thee a sea of a sudden.  In her was eaten a child, and it saved her alive; in thee was eaten the body, living and all life-giving; of a sudden He delivered them, the Eaten delivered the eaters.

8.  We know that the Blessed wills not the afflictions, that have been in all ages; though He has wrought them, it is our offences that are the cause of our troubles.  No man can complain against our Creator; it is for Him to complain against us, who have sinned and constrained Him, to be wrathful though He wills it not, and to smite though He desires it not.

9.  The Earth, the vine, and the olive, are in need of chastisement.  When the olive is bruised, then its fruit smells sweet; when the vine is pruned, then its grapes are goodly; when the soil is ploughed its yield is goodly.  When water is confined in channels, desert places drink of it; brass, silver and gold, when they are burnished shine.

10.  If then it be that man, by chastening makes all things goodly; and if he who despises and rejects chastening, is hated and all rebels against him; then by that which he chastens, let him learn Him that chastens him; since whoso chastens does so that he may profit thereby.  For whoso chastens his servants, does so that he may possess them; the good God chastens His servants that they may possess themselves.

11.  Let thy afflictions be, books to admonish thee, for the thrice-besieged, suffice to become for thee, books to meditate therein, every hour on their histories.  Because thou despisedst the two Testaments, wherein thou mightest read thy life, therefore He wrote for thee, three hard books wherein thou shouldst read thy chastisements.

12.  Let us avert by that which has been, the thing that is yet to be; let us be taught by that which has come, to escape that which is coming; let us remember that which is past, to avoid that which is future.  Because we had forgotten the first stroke, the second fell on us; because we forgot the second, the third bore heavy on us.  Who will yet again forget!

Hymn IV.

1.  My God, without ceasing, I will tread the threshold of Thy house; I who have rejected all grace, I will ask with boldness, that I may receive with confidence.  R., Our hope, be thou our Wall!

2.  For if, O Lord, the earth, enriches manifold, a single grain of wheat, how then shall my prayers, be enriched by Thy grace!

3.  Because of the voices of my children, their sighs and their groans, open to me the door of Thy mercy!  Make glad for their voices, the mourning of their sackcloth!

4.  O firstborn that wast a weaned child, and wast familiar with the children, the accurst sons of Nazareth, hearken to my lambs that have seen the wolves, for lo! they cry.

5.  For a flock, O my Lord, in the field, if so be it has seen the wolves, flees to the shepherd, and takes refuge under his staff, and he drives away them that would devour it.

6.  Thy flock has seen the wolves, and lo! it cries loudly.  Behold how terrified it is!  Let thy Cross be a staff, to drive out them that would swallow it up!

7.  Accept the cry of my little ones, that are altogether pure.  It was He, the Infant of days, that could appease, O Lord, the Ancient of days.

8.  The day when the Babe came down, in the midst of the stall, the Watchers descended and proclaimed, peace—may that peace be, in all my streets for all my offspring.

9.  Seventy and two old men, the elders of that people, sufficed not for its breaches.  The Babe it was, the Son of Mary, that gave peace on every side.

10.  Have mercy, O Lord, on my children! in my children call to mind Thy childhood, Thou Who wast a child!  Let them that are like Thy childhood, be saved by Thy grace!

11.  Mingled in the midst of the flock, are the cry of the innocents, and the voice of the sheep, that call on the Shepherd of all, to deliver them from all.

          *          *          *          *          *          *          *          *          *          *          *

13.  There is a joy that is affliction, misery is hidden in it; there is a misery that is profit, it is a fountain of joys, in that new world.

14.  The happiness that my persecutor has gained, woes are hidden in it; therefore I rejoice.  The wretchedness that I have gained from him, happiness is concealed for me in it.

15.  Who will not give praise, to Him that has begotten us, and can beget again, from the midst of evil rumours the voices of glad tidings!

16.  Thou Healer of all, hast visited me in my sicknesses!  Payment for Thy medicines, I cannot give Thee, for they are priceless.

17.  Thy mercies in richness, surpass Thy medicines: they cannot be bought, they are given freely, it is for tears they are bartered.

18.  How, O my Master, can a desolate city, whose king is far off, and her enemy nigh, stand firm without aid of mercy?

19.  A harbour and refuge, art Thou at all times.  When the seas covered me, Thy mercy descended and drew me out.  Again let Thy help lay hold on me!

20.  Apply to my afflictions, the medicine of Thy salvation, and the passion of Thy help!  Thy sign can become, a medicine to heal all.

21.  I am greatly oppressed, and I hasten to complain, against him that troubles me.  Let Thy mercy, my Lord, take the bitterness from the cup, that my sins have mixed.

22.  I look on all sides, and weep that I am desolate.  Very many though be my chiefs and my deliverers, one is He that has delivered me.

23.  My young men have fled, O Lord, and gone forth, and are like chickens, which an eagle pursues; lo! they hide in a secret place:  may Thy peace bring them back!

24.  The sound of my grape-gatherers, lo! my ears miss it, for their voices fail.  Let it resound with the glad tidings, O Blessed One of Thy salvation!

25.  A voice of terror, I have heard on my towers; as my defenders cry, while they guard my walls.  Still Thou it with the voice of peace!

26.  The noise of my husbandmen, shall speak peace without my walls:  the shouting of my dwellers shall speak peace within my walls, that I may give peace without and within.

27.  Make an end, O Lord, of the mourning, of this Thy pure altar, and of Thy chaste priest, who stands clothed in mourning, covered over with sackcloth!

28.  The Church and her ministers shall give praise for Thy salvation; the city and its dwellers.  Be the voice of peace, O Lord, the reward of their voices!

Hymn V.

1.  Cause to be heard in Thy grace, the tidings of Thy salvation:  for an hearing has been made, a path of passage; our minds have been downtrodden, by messages of terror.  R., Praises to Thy victory!  Glory to Thy Dominion!

2.  Comfort Thou with profits, though small and scanty, those that have had harvest, of hurt by their labour:  at a time of profit, they have gained but loss.

3.  It is manifest that He has stood, portioning wrath upon earth:  loss and profit in anger He divided.  There are whom He has cast down of a sudden, and there are whom He has puffed up of a sudden.

4.  To teach us that He can, chastise in all ways; when He saw the persecutors, were terrible before mine eyes, He laid me out before my children, and they my beloved chastised me.

5.  Lo! He taught me to fear, Himself and not man:  for when there was none to smite us, His wrath gave command of a sudden, and every man stretched himself out, and chastised himself.

6.  In like manner that Babylonian, who struck down all kings when he was confident and hoped that there was none to smite him, God caused that by his own hands, he should strike himself down.

7.  His majesty and his mind, of a sudden became mad together:  he rent and cast off his garments; he went forth and wandered in the desert; he drove himself out first, and then his servants drove him out.

8.  He showed to all kings, whom he had led captive and brought down, that not by his own power, could he have overcome:  the power that struck him down, was that which punished them.

9.  I have stood and borne, O my Lord; the blows of my deliverers.  Thou art able in Thy grace, to make me profit by the smiters:  Thou art able in Thy justice to punish me by my helpers.

10.  The day when the host was bold, to come up against Samaria; their plenty and their pleasure, their treasures and their possessions, they cast away and forsook and fled.  He crowned her by her persecutors.

11.  My beloved ones crowned me, and my deliverers healed me.  Through the guilt of my dwellers, my helpers chastised me, give me drink from Thy vines, of the cup of consolation!

12.  The corn and the vine, preserve, O my Lord, by Thy grace!  Be the husbandman cheered, by the vine of the grape-gatherer; be the vinedresser glad, in the corn of the husbandman!

13.  They are joined each to each, the corn and the grape.  In the field the reapers, wine can make cheerful, in the vineyard the dressers, bread strengthens in turn.

14.  These two things have power, to comfort my troubles:  the Trinity has power, to comfort more exceedingly; whom I will praise because of a sudden, I was delivered through grace.

15.  But the man whose life, is preserved through grace, if he goes away to murmur, at the loss of his goods, he is thankless for the grace, of Him who had pity on him.

16.  Of His own will He destroys, one thing instead of another.  He destroys possession, and spares the possessor:  He destroys our plants, instead of our lives.

17.  Let us fear to murmur, lest His own wrath be roused, and He spare the possessions, and smite the possessor; that we may learn in the end, His mercy in the beginning.

18.  Let us learn against whom, it is meet for us to murmur.  Learn thou to murmur, not against the Chastener, but against thine own will, that made thee sin and thou wast punished.

19.  Let us put away murmuring, and turn unto prayer:  for if the possessor dies, his possessions also cease for him; but while he survives, he seeks to recover his losses.

20.  Let consolations be multiplied, in mercy to my dwellers:  let the remainder and residue, console us in the midst of wrath; and cause Thou us to forget in the residue, the mourning of our devastation!

21.  Heal and increase O my Lord, the fruits Thy wrath has left!  They seem to me like sick ones, that have escaped in pestilence.  Make me to forget in these weak ones, the suffering of the many!

22.  While I speak, O my Lord, I call to mind that this too is the month, when the blossom pined, and dropped off in blight, may it return to soundness, to be a consolation!

23.  For these escaped the pestilence, that carried off their brethren.  The vines though voiceless, wept when before them, a multitude was cut down and felled, of trees that they loved.

24.  The company of plants, lo! the earth misses!  The roots for the husbandmen, weep and cause them to weep.  Their beauty had spread and gave shade, and it was torn away in one hour.

25.  The axe came nigh and struck; and struck the husbandman; the blow was on the trees, and it caused the husbandman to suffer; every axe that smote, he bore the pain of it.

Hymn VI.

1.  I will run in my affections, to Him who heals freely.  He who healed my sorrows, the first and the second, He who cured the third, He will heal the fourth.  R., Heal me, Thou Son the First Born!

2.  My sons, O my Lord, drank and were drunken, of the tidings which wrath had mixed; and they rushed on my adornments, and spoiled and cast away my ornaments; they rent and spared not, my garments and my crowns.

3.  They uncovered me and I was made bare.  Because I was shamed a little, by means of that stripping, the first and the second, because I was shamed a third time, lo! they have stripped me a fourth time.

4.  For they have seized and taken away my garments, my ornaments and my gardens.  On the sackcloth that girds my altar, look Thou, O my Lord, and have pity on me!  Let the sackcloth be to me, O my Lord, the breastplate of salvation!

5.  Lo! it is not by the hand of the chaste, that Thou hast chastised me, O my Master!  For lo! his shame is before him, and behind him his disgrace; for as to his marriage, adultery is better than it.

6.  Lo! his daughter is his wife, and his sister his consort; and his mother whence he came forth, he turns again and takes her to wife!  The heavens are astonished that thus, he provokes Thee, and lo! he prospers.

7.  And though, O my Lord, my crimes are many, are my offences so heavy, that Thou shouldst make over a chaste woman, mother of chaste daughters, to foul Assyria, mother of defiled daughters?

8.  Restrain him that he come not, and wag at me his head, and stamp on me his heel, and rejoice that the voice of his fame, thus troubles the world; and be uplifted yet a little!

9.  My sons, O my Lord, have seen my nakedness, yea have uncovered me and wept.  Uncover Thou me before my children, who are pained by my pain, and let not those mock at me, the accursed that have no pity!

10.  My lands had brought forth fruits and pleasant things; good things in the vineyard, abundance in the fields.  But as I rested secure, of a sudden wrath overtook me.

11.  The husbandmen were plundered, the spoilers heaped the grain; what thou had borrowed and sown these destroyed.  With one’s debt his hunger, haply will also remain unsatisfied, for his bread is snatched from him.

12.  The husbandman, O my Lord, is plundered, for he lent to the earth; she has received the deposit, and given it to a stranger; she has borrowed it of the husbandman; and paid it to the spoiler.

13.  Be jealous over me who am Thine, and to Thee, O my Lord:  am I betrothed!  The Apostle who betrothed me to Thee, told me that Thou art jealous.  For as a wall to chaste wives is the jealousy of their husbands.

14.  Samson stirred up seas, because he was mightily jealous over his wife, though she was greatly defiled, and was divided against him.  Keep Thy Church, for no other, has she beside Thee!

15.  Whoso is not jealous, over his spouse despises her.  Jealousy it is that can make known, the love that is within.  Thou art called jealous, that thou mayest show me Thy love.

16.  The nature of woman is this; it is weak and rash: it is jealousy keeps it, under fear every hour.  Thou hast been named among the jealous, that Thou mightest make known Thy solicitude.

17.  Every man has been master, of something that was not his own; every man has gone forth gathering, something that he scattered not.  The day of confusion, I have prepared for myself by my crimes.

18.  How shall they bear the suffering, the labourers and tillers?  In the face of the vinedresser, they have cut down the vines and driven away the flocks of the husbandman; his sowing they have reaped and carried off.

19.  They had yoked cattle sown and harrowed, they had ploughed, planted, nurtured.  They stood afar and wept; and they went away bereft of all.  The labour was for the toilers, the increase for the spoilers.

20.  The rulers, O my Lord, maintained not, order in the midst of Thy wrath.  If they had willed it they might have kept order, but our iniquity suffered it not.  Though wrath had greatly abated, wrath compelled them to spoil.

21.  To whom on any side, shall I look for comfort, for my plantations that are laid low, and my possessions that are laid waste?  Let the message of the voice of peace, drive away my sadness from me!

22.  Give me not over; lest it be thought that Thou, hast given me a writing of divorce, and sent me away and driven me out!  Let them not call me, O my Lord, the forsaken and the disgraced!

23.  I have not anything, to call to mind before Thine eyes, for I am wholly despised.  Call Thou to mind for me, O my God, this only that none other, have I set before me beside Thee!

24.  Who would not weep for me, with voice and wailing? for before the days of full moon I was chaste and crowned; and after the days of full moon, I was uncovered and made bare.

25.  My chaste daughters of the chambers, wander in the fields; for the wrath that makes all drunken, has caused my honourable women to be despised.  Let Thy mercy which gives peace to all, restore these beloved ones to honour!

26.  My elder daughters and my younger, lo! they cry before Thee; the damsels with their voices, they that are aged with their tears; my virgins with their fasts, my chaste ones with their sackcloth!

27.  Mine eyes to all the streets, I lift up and lo! they are deserted.  There are left of a hundred ten, and a thousand of ten thousand.  Give Thou peace and fill my streets, with the tumult of my dwellers!

28.  Bring back them that are without, and make them glad that are within!  Mighty is Thy grace, that Thou extendest it within and without.  Let the wings of Thy grace gather my chickens together!

29.  Let the prayer of my just men, save my fugitives!  The unbelievers have plundered me, and the believers have sustained me.  In them that believe put Thou to shame them that believe not!

30.  There came together on one day, two festivals as one:  the Feast of Thine Ascension, and the Feast of Thy Champions; the feast that wove Thy Crown, and the memorial of the crowning of Thy servants.

31.  Have thou mercy because there were doubled for us, these feasts on one day; and there were doubled for us instead of them, even the two feasts in one, suffering from the voice of ill tidings, and mourning from desolation!

32.  Give peace to my festivals! for both my feasts have ceased; and instead of rejoicing, of my remnants in festivals, tremblings and desolations meet me in every place.

33.  Bring home mine that are far off, make glad mine that are nigh; and in the midst of our land shall be preached, good tidings of joy; and I shall render in return for peace, praise from every mouth!

Hymn VII.

1.  Wrath came to rebuke, the greedy who in the midst of peace, bargained, defrauded and plundered.  In calamity the greedy have waxed rich:  lo! what was theirs they have scattered, what was not theirs they have gathered.  R., Give peace, O Son, to our land!

2.  Twenty years my troubles, have been like branches, O my Saviour! which are kept back throughout winter, but when it is time to shoot forth, my troubles shoot forth:  with our fruit our heart ripens.

3.  Nisan is the time of buds:  in it the ill tidings budded.  When our delights crowded on us, then crowded on us our ills.  At the time of winnowing of wheat, came the winnowing of cities,

4.  For the three brethren in Babylon fled not from the fire that men kindled, because they were steadfast:  from lust they fled, because they were perfect.

5.  The fire of them that have triumphed, is able to turn the black kids into white:  the fire of vain men is able to make the lambs into spotted leopards.

6.  How great will be my cries, to be cried at any alarm!  How great my indignation to ripen at every ill tidings!  How great my harvests, to perish every mouth!

7.  For the crimes of my sons He has chastened me, in their struggling for my deliverance.  The people who deliver me, bring chastisement upon me.  Restrain ye your sins, and lo! my chastisements are restrained!

8.  In ill tidings they are afflicted; in time of wrath they are tortured; in time of peace they are distressed; for when every man breathes freely, and all are unthankful for grace, they render thanks on behalf of every man.

9.  Their sackcloth is humble for my sake; their ashes are sprinkled in my affliction; their prayer is for my victory; their fast for my deliverance:  Lo! the debt is on my ascetics, the guilt with my nobles.

10.  Great is in every age, the folly of the wise; the scribes and elders envied and killed the teacher, who taught all people the Law of Moses.

11.  Wisdom in this age is a possession that brings loss:  he who has a little folly, very small is his guilt; but he who has a little prudence, his iniquity passes measure.

12.  They build with their words, and overthrow in their deeds; for the teachers were many and foolish, but the mouth of the judge is both of these things, the judge and the accuser.

[Hymn VIII. is wanting, as also the earlier part of IX.]

Hymn IX.

…My afflictions are as Job’s.  Thy justice delivered him; let Thy grace have mercy on me!

2.  In these two things is profit; that neither should the just, be weary in supplication, nor should the rebellious, multiply transgression.

3.  With the sons Thou labourest, to chastise and help them; and that the fathers should not be grieved, by the sound of the scourge, they left me in peace.

4.  Look, O my Lord, on my woods without, how they have been cut down! behold, O my Lord, my breasts within, that they are too weak, for me to bear my beloved ones!

5.  With swords they have cut off, my wings that are without; again the fire kindles, in my bosom within, the incense of burnt offering.

6.  The sun-worshippers have killed, my sons in the plain:  and they that offer to Baal, have sacrificed my bulls in the city, my sheep with my babes.

7.  In my fields is lamentation; in my halls wailing; in my vineyards terror; in my streets confusion.  Who can suffice for me?

8.  The Evil One who dealt treacherously, and disturbed me with his words, stirred up trouble within, so that my inward part, is wholly as my outward part.

9.  With what face, O my Lord, shall I call on Thee to send, a camp of holy ones, to guard my bosom, which is full of uncleanness?

10.  With Thy new leaven, Thou hast chastened creation.  Make Thou the old leaven, which ensnares and humbles, to be like the new leaven!

11.  By the manifest striving, of Thy power let us conquer; lest error should crown, those that strive for Thee, cleaving to them with blandishment!

12.  If we look into our time, it is like our deceit;

An attempt is here made to represent by means of dashes the metrical versification of the Syriac hymns.  See above, pp. 147 sq.

13.  If I look into the time, it provokes and into light,—brings secret things, that our deceit may be shamed,—which wore the raiment of Truth.

14.  Verily it is truth, that overcomes all;

1 Esdr.

15.  In wisdom Thou hast made it, O my Lord, that it has laid bare our lust.—That the foolish should come to nought, and should not be encouraged,—Truth has withheld the crown.

16.  On the tottering walls, whereon Thou hast given me victory,—the unthankful repay Thee, with sacrifice and libation, which provoke Thee openly.

17.  If it were at that time, sacrifices had been offered;—there had been room even, for delusion to suppose,—that in these I was delivered.

18.  Through the multitude of deliverances, Thou hast rebuked two things:—the delusion of graven images, and the teaching of magicians;—for in Thee, O my Lord, have I been delivered!

Hymn X.

1.  My children have been slain; and my daughters that are without me,—their walls are overthrown, their children scattered,—and their holy places trodden down.  R., Blessed is Thy chastisement!

2.  The fowlers have taken, my doves out of my strongholds,—which quitted their nests, and fled to the caves;—in the net have they taken them.

3.  After the manner of wax, that melts before the fire,—thus melted and dissolved, the bodies, of my sons before the heat—and the drought of my strongholds.

4.  And instead of streams, of milk that used to flow,—for my sons and my little ones, milk fails the sucklings, and water the weaned children.

5.  The suckling falls, from its mother and gasps,—because it cannot suck, nor can she give suck:—they breathe out their spirit and die.

6.  How is it possible, that Thy grace can refrain—the welling of its stream, when it is not possible to restrain—the abundance of its flow?

7.  And why has Thy grace, shut up its mercies,—and withheld its streams, from the people that cry,—for one to moisten their tongue?

8.  And there was a pit, between them and their brethren;—like the rich man who cried, and there was none to answer,—to moisten his tongue.

9.  And as into the midst of fire, the wretched ones were cast;—and heat in the midst of thirst, the fire was blowing,—and kindling upon them.

10.  Their carcases were melted, and dissolved by the heat;—they that had thirsted gave in turn the earth to drink,—of the reek of their bodies.

11.  And the fort that with thirst, had killed, its dwellers,—it drank in its turn of the flux from the corpses,—that were melted by thirst.

12.  Who has seen a people—that were burning with thirst,—while there surrounded them a wall of water and they could not—moisten their tongue!

13.  Surely with the judgment of Sodom, were my beloved judged,—and my children smitten, with the torment of Sodom;—though that was but for one day.

14.  The torment of fire, though it be for one hour, O my Lord,—in lingering thirst, is a lingering death, and a subtle punishment.

15.  After my sorrows, O my Lord, and my bitter sufferings,—this is the best comfort, wherewith Thou hast comforted me,—that Thou hast multiplied my afflictions.

16.  The medicine that I hoped, it is sorrow decreed;—the binding up that I looked for, it is bitter calamity,—that it seeks to work for me.

17.  And whereas I hoped to escape, from the midst of the storm;—worse for me is the storm in it, even in the harbour,—than that in the sea.

18.  Whereas I thought in my folly, that I should anchor and escape—from the midst of the Gulf; my sins have cast me back—again into the midst of it.

19.  Look, O my Lord, on my limbs, how the swords are thick in me,—and have left their mark on my arms; and the scars of the spears,—are planted in my sides!

20.  Tears in mine eyes, and in my ears ill rumours,—wailing in my mouth, and mourning in my heart!—Add no more, O my Lord, to me!

Hymn XI.

1.  Thy chastening is, as a mother of our infancy:—her rebuke is merciful, in that Thou hast restrained,—the children from folly, and they have been made wise!  R., Glory be to thy justice!

2.  Let us search out Thy justice; for who is sufficient—to measure its help? since by it the wanton—are oftentimes made chaste.—

3.  Oftentimes Thy hand, O my Lord, has made the sick whole,—for it is the healer in secret of their diseases,—and the fount of their life.

4.  Exceeding gently, the finger of Thy justice,—in love and compassion, touches the wounds—of him that is to be healed.

5.  Exceeding mild and merciful, is her cutting to him that is wise:—her sharp remedy, in its mighty love,—consumes the corrupt part.

6.  Exceeding welcome her wrath, to him that is discerning;—but her remedies are hated, of the fool who has delight—in the trouble of his limbs.

7.  Exceeding eager is she, to bind the cut she has made;—when she has smitten she pities, that from between these two—she may breed healing.

8. Exceeding welcome her wrath, and her anger pleasant,—and sweet her bitterness, sweetening bitter things—that they may be made pleasant.

9.  A cause of negligence is Thy indulgence to the careless;—a cause of profit, is Thy rod among the slothful—so that they become as traffickers.

10.  The cause of our affliction, it is Thy justice;—the cause of our carelessness, it is Thy graciousness,—for our understanding has turned foolish.

11.  Pharaoh hardened himself, because of Thy graciousness;—for when the plagues were stayed, his cruelties waxed strong,—and he lied to his promises.

12.  Justice requited him, because he lied greatly against her,—even Grace her freeborn sister; yea she restrained him again—that he should not again provoke.

13.  Rebuke, O my Lord, my guide, for it has been false as Egypt —my prayers testify, that I am not as she,—for Thy door have I not forsaken.

14.  Let Thy cross, O my Lord, which stands, in my breaches that are open,—repair again the breaches that are hidden; for instead of those without,—those within have cleft me asunder!

15.  A sea has broken through, and cast down, the watch tower wherein I had triumphed.—Iniquity has dared to set up, a temple wherein I am shamed:  its drink-offering chokes me.

16.  My prayers on my walls, my persecutors have heard:—the sun and his worshippers, are ashamed of their magicians,—for I have triumphed by Thy cross.

17.  All creatures cried out, when they saw the struggle,—while Truth with falsehood, on my battered walls, fought and was crowned conqueror.

18.  The force of Truth, chastised falsehood:—in its chastisement it felt Truth, and through its own sins, it earned her victory.

19.  I have great alarm; for since my deliverance,—the honourable and mighty, who were devoted to my altar, have built in me high places.

20.  My seven senses, O my Lord, even though they had been as fountains of tears, yet my tears were too little—to lament our ruin.

21.  The streets that were in sackcloth, and ashes cried out,—disturbed by the play, akin to that which was,—in the wilderness before the calf.

22.  Poison seeks and wears, the beauty of lilies;—and though their buds may conceal, and hidden disguise it,—it blossoms in their bitter flowers.

Hymn XII.

1.  I will call in my affliction, on the Power that subdues all;—that is able to subdue, the Captor in his wrath,—as it overcame Legion.  R., Glory to His grace!

2.  The Evil One has repaid me my brethren, debts that he borrowed not of me:—the good God likewise has repaid me, mercies that I lent Him not.—Come and marvel ye at these two things!

3.  The good God has divided and given, my misdeeds to His grace,—my offences to His justice; His mercy has blotted out my misdeeds—His judgment has requited my offences.

4.  Sin was exceeding wroth, and abode in alarm,—when she saw how grace, put restraint on freedom, that she might overcome transgressions.

5.  Glow Thou, O my Lord, and send down Thy love, break out and pour forth Thy wrath!—Thy wrath to destroy, Thy love to rescue—the captives from the captor!

6.  The days wherein the Evil One, decreed to cast me forth,—as with a sling into perdition, in them the good God has bound up and kept—my soul in the bundle of life.

7.  The men of speech who keep not silence, from praising continually,—who have kept me in the midst of waves, and supported me that I fell not, let them give praise in my stead, O my Lord!

8.  For who has at any time sufficed, in presence of the grace,—of the mercies which surrounded him, that I should suffice to praise—the mercies that encompass me?

Hymn XIII.

Concerning Mar Jacob and his Companions.

1.  Three illustrious priests, after the manner of the two great lights,—have carried on and handed down one to another, the See and the Hand and the Flock.—To us whose mounting was great for the two, this last is wholly a consolation.  R., Glory to Thee Who didst choose them!

2.  He Who created two great lights, chose for Himself these three Lights,—and set them in the three dark seasons of siege that have been.—When that pair of Lights was quenched, the other shone wholly forth.

3.  These three priests were treasures, who held in their faithfulness,—the key of the Trinity; three doors they opened for us;—each one of them with his key, unlocked and opened his door.

4.  In the first was opened the door, for the chastisement that befel us;—in the next was opened the door, for the King’s power that came down on us,—in the last was opened the door, for the good tidings that came up for us.

5.  In the first was opened the door, for battle between two hosts;—in the next were opened doors, for the kings from either wind;—in the last was opened the door, for ambassadors from either side.

6.  In the first was opened the door, for battle because of misdeeds;—in the next was opened the door,—for the kings because of strife;—in the last was opened the door, for ambassadors because of mercies.

7.  Lo! in these three successions, as in a mystery and a figure,—wrath is likened to the sun; it began under the first;—it waxed strong under the next; it sank and was quenched under the last.

8.  Three figures the Sun also, shows forth in the three quarters:—its rising is keen and bright; its meridian strong and overpowering;—and like a torch that is burnt out, its setting is mild and pleasant.

9.  Small yet bright is its rising, when it comes to waken sleepers;—hot and overpowering its meridian, when it comes to ripen the fruits;—tender and pleasant its setting, when it reaches its consummation.

10.  Who is this daughter born of vows, enviable above all women,—whose successions thus proceed, and her ranks are thus manifold,—and her degrees thus ascend, and her teachers thus excel.

11.  Do these similitudes belong, only to the daughter of Abraham,—or to thee too, O daughter, born of vows, whose adorning is according as thy beauty?—for as thine occasion, so was thy help, and as thy help so was its minister.

12.  According to the measure of her need, there came to her the supply of her need.—Her fathers were as was her birth; her teachers were as was her understanding;—her training as was her growth; her raiment as was her stature.

13.  Grace weighed out to her and gave all these things as in the scales;—she laid them in her balance, that therefrom there might be profit;—she drew them into succession, that therefrom might be perfection.

14.  In the days of him that was first, peace abounded and peace vanished;—in the days of him that was next, kings came down and kings went back;—but in the days of the last, hosts assailed and hosts retreated.—

15.  By the first order came in, it came in with him and went out with him;—by the next the diadem that gladdened our churches, came nigh and withdrew far away;—but by the last there dawned on us, grace that was not thankfully received.

16.  Against the wrath that was first, the labour of the first contended;—against the heat that was at noon, the shade of the second stood up;—against peace that was thankless, the last multiplied warnings.

17.  For the first invader of the land was the first and illustrious priest;—for the second invader of the land, was the second and merciful priest:—but the prayers of him that was last, repaired our breaches secretly.

18.  Nisibis is set

The verb is n’sab,—a play on the name of the city.

19.  The first priest was her vinedresser; he made her branches to grow even unto heaven.—Lo! being dead and buried within her, he has become fruit in the midst of her bosom:—when therefore the pruners came, the fruit that was in her midst preserved her.

20.  The time of her pruning came; it entered and took from her her vinedresser,—that there should not be one to pray for her.  She made haste in her subtlety;—He laid in her bosom her vinedresser, that she should be delivered through her vinedresser.

21.  Be ye wise like Nisibis, O ye daughters of Nisibis,—for that she laid the body within her, and it became a wall without her.—Place ye within you the living body, that it be a wall for your lives!

Hymn XIV.

1.  Under the three pastors,—there were manifold shepherds;—the one mother that was in the city,—had daughters in all regions.—Since Wrath has destroyed her dwellings,—Peace shall build up her churches.  R. Blessed be He who chose out those three!

2.  The kindly labour of the first,—bound up the land in her affliction:—the bread and wine of the next,—healed the city when site was broken:—the sweet speech of the last,—sweetened our bitterness in affliction.

3.  The first tilled the land with his labour,—he rooted out of her the briars and thorns:—the next fenced her round about,—he made a hedge for her of them that were saved:—the last opened the garner of his Lord,—and sowed in her the words of her Lord.

4.  The first priest by means of a fast,—closed up the doors of men’s mouths:—the second priest for the captives,—opened the mouths of the purse:—but the last pierced through the ears,—and fastened in them the ornament of life.

5.  Aaron stripped off from the ears,—the earrings and made a calf.—That lifeless calf in secret,—pierced and slaughtered the camp:—those who had fashioned his horns, —he ripped them up with his horns.

6.  But our priest who was the third,—pierced through the ears of the heart:—and fastened there the earrings he had fashioned,—of the nails that were fixed in the cross, —whereon his Lord was crucified,—and gave life to His fellow-men.

7.  A son unto death the fire brought forth;—Death feeds upon all bodies:—the son of Death who surpassed Death,—upon the souls of men he fed.—The calf forsook his provender,—for men’s minds were the food for him.

8.  To the first Tree that which killed,—to it grace brought forth a son.—O Cross offspring of the Tree,—that didst fight against thy sire!—The Tree was the fount of death;—the Cross was the fount of life.

9.  The son that was born to Death,—all mouths were opened to curse him.—He devoured bodies and souls,—and multiplied the disgrace of his father.—But the Cross caused to pass away the rebuke,—of its father that first Tree.

10.  The two sons were even as were—the two mothers that bare them.—The calf which the fire brought forth,—the fire consumed in the midst of the people:—the Cross the offspring of grace,—divided good gifts to all creation.

11.  O my tongue hold thy peace and be silent of the histories of the Cross that press to be told!—for my mind of a sudden has conceived,—and lo! pangs of travail smite it:—it has conceived these among the last,—and they strive to become the firstborn.

12.  The babes struggled in the womb;—the elder made haste to come forth:—the younger desiring the birthright,—laid his hand upon his heel;—that which he obtained not by birth,—he obtained by the mess of pottage.

13.  After the like sort these later histories,—lo! they make light of the former ones,—that themselves may come forth and take the birthright.—Let us bring forth the history of our fathers,—for lo! the histories of the Cross—are the firstborn of all creatures.

14.  For if that which has no beginning—is the first of all created things,—its histories also are the firstborn,—for they are elder than all creatures.—Let the histories of Thee, O my Lord, yield place,—that we may tell of Thy ministers!

15.  The first in degree of doctrine,—His eloquence was like as was his degree;—the next who was second in degree,—his interpretation mounted to the height of his degree;—the last who was third in degree,—his eloquence was great as he was.

16.  The first in his simple words,—gave milk unto his infants;—the next in his plain sayings,—gave victual to his children;—the third in his perfect sayings,—gave meat to his that were of perfect age.

17.  She too the daughter of instruction,—mounted from degree to degree,—along with her teachers and fathers.—A young child she was with the first; a simple maid was she with the next;—she came to perfect age in the third.

18.  The first dealing with her as a child,—loved her and taught her to fear;—the next as with a damsel, rebuked her and make her glad;—the third as with one fully instructed,—was to her a solace of pleasantness.

19.  Even the Most High with the daughter of Jacob,—gave blandishment and the rod to her childhood;—and in her frowardness and full age,—gave part in the sword and the Law;—and according to her discipline and instruction,—He came to her in mildness and pleasantness.

20.  The first that begat the flock,—his bosom bare her infancy;—the next of glad-some countenance,—cheered with song and made glad her childhood;—the last grave of countenance,—lo! he guards her chastity in her youth.

21.  The first priest who begat her,—gave milk to her infancy;—the next priest interpreted,—and gave victual to her childhood;—the third priest nourished her, and gave meat to her perfect age.

22.  The wealthy father who was first,—laid up treasures for her childhood;—the next for her maturity—multiplied provision for her journey;—the third the goodly olive tree,—multiplied oil in her vessels.

23.  When she comes before Him who is rich,—she will show the treasure of the first;—when she comes before the Saviour, she will show the saved ones of the next;—when she goes forth to meet the Bridegroom,—she will show the oil of her lamps.

24.  Before Him who rewards the weary toilworn,—she will offer the labour of the first;—before Him who loves cheerful givers,—she will show the almsgiving of the next;—before Him who judges doctrines,—she will offer the discourse of the last.

25.  And I the sinner who have striven to be—the disciple of these three,—when they shall see Him of the Third Day,—that he has closed the door of His chamber,—may these three pray Him for me, that He keep the door open a little while for me!

26.  May the sinner press into and enter—rejoicing and fearing to behold!—May the three masters call in—the one disciple in their grace!—May he gather up under the table—the crumbs that are full of life!

Hymn XV.

1.  If the head had not been right,—haply the members had murmured:—for when because of a perverse head—the course of the members is put astray,—they are wont to lay the blame on the head.  R.  Blessed be He who chose thee the pride of our people!

2.  If now on one that is all goodly,—on it we lay our hatred;—how much more if we were hateful!—Yea even God though He is kind,—bitter men complain against Him.

3.  Be like the head O ye members!—Get repose in his purity—and pleasantness in his tranquillity;—in his sanctity renown,—and in his wisdom learning!

4.  Get discernment in his mildness,—and chastity in his gravity,—and bounty in his poverty!—As he is fully and altogether fair,—let us be altogether fair with him!

5.  See ye how meted and weighed—are his words and his actions!—Take heed how even his steps—keep the measure of peace!—With all his might he holds the bridle of all himself.

6.  He was master over his youth;—he bound it in the yoke of chastity:—his members were not enticed by lust;—for they were kept under the rod:—his will he had in subjection.

7.  For he was ready beforehand for his degree,—as he was ready beforehand in his conversation,—as he laid his foundations securely.—He became Head in his youth,—when they made him preacher to the people.

8.  Excellent was he among preachers,—learned was he among scholars,—and understanding was he among the wise:—chaste was he among his brethren,—and grave among his familiar friends.

9.  In two abodes was he—a solitary recluse from his early days;—for he was holy within his body,—and solitary within his dwelling;—openly and secretly was he chaste.

10.  But although we my brethren—have put astray those measures,—and we have lost that savour,—and have become teachers to ourselves,—unto the perfection that called us.

11.  Yet that measure of Truth—preserves itself in its vessel:—Truth chose it because she saw it chose her;—she has preserved in it her fragrance and savour,—from the beginning to the end.

12.  The Head both chaste and grave,—that was not wrathful nor hard,—nor transgressed even as we did,—set and kept his own measures,—and cast a bridle on his thoughts.

13.  He gave example in his person,—that as he kept the measure of his time,—so was it meet that we should know our time.—We have become strangers to our time,—for we have been witless in the time of discernment.

14.  In the beginning the blast of the wind—in its might chastens the fruit;—then in the meantime the might of the sun:—but when its mightiness is passed,—its end gathers his sweetness.

15.  But we—they that were first chastened us;—and also they that came next rebuked us;—and they that were last added sweetness to us:—then when the time of tasting us arrives,—great was our savourlessness.

16.  For we came to maturity,—that we might wean the children from wantonness,—and lead them to gravity:—but our old age stood in need—that we should be rebuked as youths.

17.  Accordingly he in kindness endured, nor did he make use of force,—that he might increase honour to our old age:—and even if it knew not its degree,—let him be magnified who knew its time!

18.  And if one say that for the multitude,—force and the rod should govern it;—even as for the thief fear,—and for the spoiler threatening,—and for fools open shaming.

19.  Yet if with the head as first,—the members had hasted to move as second,—they would have drawn that which was third,—and the whole body from the end—would have followed after them.

20.  They that were second despised those that were first,—and that were third those that were second:—the degrees were set at naught one by another.—While these within despised one another,—they were trodden down likewise by those without.

Hymn XVI.

1.  Herein is a mirror to be blamed,—if its clearness is darkened—because there are spots on its substance;—for the foulness that is on it becomes—a covering before them that look on it.  R.  Blessed be He Who polished our mirror!

2.  For that comeliness is not adorned in it,—and blemishes are not brought to view in it,—it is altogether a damage to comely things;—seeing that their comeliness gain not—adornments as their profit.

3.  Blemishes are not rooted out by it,—likewise adornments are not multiplied by it.—A blemish that remains is as a loss;—that there is no adornment is a defect:—loss is met together with defect.

4.  If our mirror be darkness,—it is altogether joy to the hateful;—because their blemishes are not reproved:—but if polished and shining,—it is our freedom that is adorned.

5.  Twofold is the loss in defect,—for the hateful and for the goodly;—in that the goodly gain no crown,—and likewise the hateful get no adorning:—the mirror divides the loss.

6.  Never does the mirror drive—by compulsion him that looks therein:—so likewise grace which followed—upon the righteousness of the Law,—does not possess the compulsion of the Law.

7.  Righteousness was unto childhood,—its adorner of compulsion;—for when mankind was in childhood,—she adorned it by compulsion,—while she robbed it not of its freedom.

8.  Righteousness used blandishment,—and the rod to deal with childhood;—when she smote it she roused it; her rod restrained frowardness, her blandishment softened the minds.

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9.  [If one turn from the Gospel,] wherewith we are adorned to-day, my brethren,—to another gospel he is a child:—in a time of greatness of understanding,—he is become without understanding.

10.  For in the degree of full age,—he has gone down to childhood;—and he loves the law of bondmen,—which when he is confident smites him,—and when he rejoices buffets him.

11.  Whatsoever ornament is compulsion,—is not true but is borrowed.—This is a great thing in God’s eyes,—that a man should be adorned by himself:—therefore took He away compulsion.

12.  For even as of His prudence—in its own time He employed compulsion,—so likewise of His prudence,—He took it away at a time—when gentleness was desired in its stead.

13.  For as it is befitting to Youth,—that it should be made to haste under the rod;—so is it very hateful that under the rod—Wisdom should be brought to serve,—that compulsion should be lord over her.

14.  Behold therefore how likewise—God has ordered my successions—in the pastors I have had,—and in the teachers He has given me,—and in the fathers He has reckoned unto me!

15.  For weighed out according to their times—were the helps of their qualities;—namely in him in whom it was needful, fear; and in whom it was profitable, heartening; and in whom it was becoming, meekness.

16.  By measure He made my steps advance:—to my childhood He assigned terror; likewise to my youth, fear;—to my age of wisdom and prudence,—He assigned and gave meekness.

17.  In the frowardness of the degree of childhood,—my instructor was a fear to me:—his rod restrained me from wantonness,—and from mischief the terror of him,—and from indulgence the fear of him.

18.  Another father He gave to my youth:—what there was in me of childishness,—that was there in him of hardness; what there was in me of maturity,—that was in him as meekness.

19.  When I rose from the degrees—of childhood and of youth,—there passed away the terror that was first,—there passed away the fear that was second;—He gave me a kind pastor.

20.  Lo! for my full age his food;—and for my wisdom his interpretations;—and for my peace his meekness;—and for my repose his kindness;—and for my chastity his gravity!

21.  Blessed is He who as in a balance—weighed out and gave me fathers:—for according to my times were my helps;—and according to my sicknesses my medicines;—and according to my comelinesses my adornments!

22.  We then are they that have disturbed—the succession and fair order;—for in a time of mildness—lo! we crave for hardness,—that Thou should rebuke us as though we were children!

Hymn XVII.

Concerning Abraham, Bishop of Nisibis.

1.  Suffer, O Lord, that even my lowliness, should cast into Thy treasury its farthing, even as the merchant of our flock, who made increase of his talent of Thy doctrine, and has departed and entered Thy haven.  I will speak of the shepherd, under him who has become head of the flock; who was disciple of the Three, and has become our fourth master.  R., Blessed be He Who has made him our comfort!

2.  In one love will I cause them to shine, and as a crown will I weave them, the splendid blossoms, and the fragrant flowers of the teacher and of his disciple, who remained after him as Elisha; for the horn of his election and he was consecrated and became head, and he was exalted and became master.  R., Blessed be He Who made him chief!

3.  And they in heaven rejoiced for the flock, that by the pastor whom they fed, they feed it; the abode of the shepherds under him rejoiced, because they saw the succession of their degrees.  He took and set him as a mind in the midst of the great body of the church, and his members came round him to buy of him life, doctrine, new bread.  R., Blessed be He Who made him their treasury!

4.  He chose him from the multitude of shepherds, because he had given trial of his stedfastness; the time tested him in the midst of the flock, and length of days proved him as a crucible; for that he gave proof in his person, He made him a wall for many.  Let thy fasting be armour to our country, thy prayer a shield to our city, let thy censer purchase reconcilement.  R., Blessed be He Who has hallowed thy sacrifices!

5.  The Pastor who has been parted from his flock, fed them on spiritual pastures, and by his exalted staff, he defended them from secret wolves.  Fill thou up the room of thy master, which thirsts for the sound of his melody; set up thyself as a pillar, in the city of the trembling people; support her with thy prayers.  R., Blessed be He Who has made thee our pillar!

6.  He has committed the Hand to his disciple, the Throne to one that is worthy of it, the Key to one that is proved faithful, the Flock to one that has excelled.  To thy hand belongs the laying-on, to thy offering propitiation, and to thy tongue consolation.  May peace adorn thy Dominion; be the watchmen within and the congregations without.  R., Blessed be He Who has chosen thee for rejoicings!

7.  May thy doctrine abound, in deeds more than words!  In saying few words, till Thou our land with labour, that by much tillage the scanty seed may become rich, the increase of the old seed, may come among us thirtyfold, and thy new seed sixtyfold.  R., Blessed be He Who multiplies an hundredfold!

8.  The wrath that was against thee ceases, because peace flows over thee altogether; the jealousy against thee is quenched, for thy love hourly flames forth:  thou hast broken the string of envy, that it should smite none in secret; slander that confounds, to it thy ear turns not, for open truth is pleasing to thee.  R., Blessed be He Who adorned thy members!

9.  Thou shalt give counsel in the midst of thy people, like Jethro among the Hebrews; thou shalt altogether go with him, who for thy profit counsels thee, thou shalt altogether flee from him, who otherwise counsels thee:  Rehoboam shall be a sign to thee; thou shalt choose counsels of profit, thou shalt refuse counsels of envy.  R., Blessed be He Who has counselled comfort!

10.  The gift that has been given thee, from on high it flew and came down:  thou shalt call it by a name of man, thou shalt not bear it in another power, lest haply to its place there should come, Satan in his guile, supposing, that the sons of men have given it to thee, so that this freeborn gift should serve in bondage to man.  R., Blessed be He Who has handed down his gift!

11.  Thy master is painted in thy person; lo! his likeness is on thee altogether; parted from us one with us is he.  In thee we shall see those three, the excellent ones who are parted from us.  Thou shalt be unto us a wall as Jacob, and full of tenderness as Babu, and a treasury of speech as Valgesh.  R., Blessed be He Who in one has painted them!

12.  I, too, the offscouring of the flock, have not withholden aught that was meet:  I have painted the similitude of these two, in the colours of these two; that the sheep may see their adornment, and the flock their beauties.  And I who have become a lamb endowed with speech, unto Thee, O God of Abraham, in the posture of Abram will give Thee praise.  R., Blessed be He Who has made me His harp!

Hymn XVIII.

1.  O thou who art made priest after thy master, the illustrious after the excellent, the chaste after the grave, the watchful after the abstinent, thy master from thee has not departed; in the living we see the deceased:  for lo! in thee is his likeness painted; and impressed upon thee are his footprints, and all of him shines from all of thee.  R., Blessed be He Who in His stead has given us thee!

2.  The fruit wherein its tree is painted, bears witness concerning the root.  Hitherto there has not failed us, the savour of his sweetness.  His words thou showest forth in bodily act, for thou hast fulfilled them in deed.  In thy conversation is painted his doctrine, in thy conduct his exposition, in thy fulfilment his interpretation.  R., Blessed be He Who has made thy lustre to excel!

3.  The last pastor who was exalted, and became head unto the members, the younger who obtained the birthright, not for price like Jacob, not in jealousy like Aaron, whose brethren the Levites envied him, but by love obtained he it like Moses, though he was older than Aaron.  In thee thy brethren rejoiced as in him.  R., Blessed be He Who chose thee in unanimity!

4.  There is no envy or jealousy, among the members of the body; for in love they give ear unto him, with tenderness they are visited by him.  A watch tower is the head unto the members, for on every side he looks forth.  Exalted is he yet meek in his graciousness, even to the feet he humbleth himself, that he may turn away harm from them.  R., Blessed be He Who instilled thy love into us!

5.  A small thing verily had this been, if by an old man apostasy were overcome.  Old age in its prudence submitted; youth in its season conquered; for a youthful combatant endured, the hateful conflict waged, by force that was full of apostacy, which like smoke waxed and passed:  with its beginning was its end.  R., Blessed be He Who blew upon it that it vanished!

6.  The voice of the cornet on a sudden amazed and called Thee to battle.  Thou wentest up like a new David, by Thee was subdued a second Goliath.  Thou wast not untried in combat, for a secret warfare day by day, Thou art waging against the Evil One.  Exercise in secret is wont to attain the crown openly.  R., Blessed be He Who chose Thee for our glory!

7.  In face of trial Job trained his body and his mind, and in temptation he was victorious.  And Joseph conquered in the chamber; Ananias and his company in the furnace, and in the midst of the den Daniel.  Satan did foolishly, when in tempting, he confirmed their victory openly.  R., Blessed be He Who has multiplied shame on him!

8.  And the husbandman who apostatized and was urgent, to sow thorns with his left hand; zealous against him was the righteous husbandman, stopped and cut off his left hand.  He filled His own right hand and sowed in the heart the words of life; and lo! our understanding is tilled, by His prophets and His apostles.  By Thee may our souls be tilled!  R., Blessed be He Who chose Thee for our husbandman!

9.  And if so be Thy words are too little, till Thou our land with deeds, that amid much tillage, stock and root may be strengthened.  Better is a goodly deed, than the hearing of ten thousand words.  Thy seed shall yield an hundredfold, and the after crop sixtyfold, yea that which grows of itself thirtyfold.  R., Blessed be He Who multiplied Thy increase!

10.  That light should be darkened it is not meet, that salt should lose its savour it is not right; defilement for the head is not seemly, nor yet foulness for the mirror.  Nor if medicines have lost their savour sicknesses also are not cured; and if so be the torch is quenched, the stumbling also are many.  Thy light shall chase away our darkness.  R., Blessed be He Who hath made Thee our lamp!

11.  Appoint for thee scribes and judges, exactors also and dispensers, overseers also and officers:  to each assign his work, lest haply by care should be rusted, or by anxiety should be distracted, the mind and the tongue, wherewith thou offerest supplication, for the expiation of all the people.  R., Blessed be He Who makes illustrious Thy ministry!

12.  That he should purge his mind, and cleanse also his tongue; that he should purify his hands, and make his whole body to shine; this is too little for the priest and his title, who offers the Living Body.  Let him cleanse all himself at all hours; for he stands as mediator, between God and mankind.  R., Blessed be He Who has cleansed His ministers!

Hymn XIX.

1.  Thou who answerest to the name of Abraham, in that Thou art made father of many; but because to Thee none is spouse, as Sarah was to Abraham,—lo! Thy flock is Thy spouse; bring up her sons in Thy truth; spiritual children may they be to Thee, and the sons be sons of promise, that they may become heirs in Eden.  R., Blessed be He Who foreshowed Thee in Abraham!

2.  Fair fruit of chastity, in whom the priesthood was well pleased, youngest among Thy brethren as was the son of Jesse; the horn overflowed and anointed Thee, the hand alighted and chose Thee, the Church desired and loved Thee; the pure altar is for Thy ministry, the great throne for Thy honour, and all as one for Thy crown.  R., Blessed be He Who multiplied Thy crowning!

3.  Lo! thy flock, O blessed one, arise and visit it, O diligent one!  Jacob ranged the flocks in order; range Thou the sheep that have speech, and enlighten the virgin-youths in purity, and the virgin-maids in chastity; raise up priests in honour, rulers in meekness, and a people in righteousness.  R. Blessed be He Who filled Thee with understanding!

4.  Guard thou the sheep that are whole, and visit them that are sick, and bind up them that are broken, and seek out them that are lost; feed them in the pastures of the Scriptures, and give them drink or the spring of doctrine:  let the truth be a wall unto thee, let the cross be a staff unto thee, and truthfulness be peace unto thee.  R., Blessed be He Who multiplied Thy virtues!

5.  Let there be with Thee in Thy flock, the power that was with David; for if he plucked a straying lamb, from the mouth of the lion, how meet is it for Thee, O exalted one, to be zealous to snatch from the Evil One the souls that are precious above all, for by nothing can they be bought, save by the blood of Christ!  R., Blessed be He Who was sold and bought all!

6.  Unto Moses Joshua ministered, and for the reward of his ministry, from him received the right hand.  Because to an illustrious old man thou hast ministered, he too gave thee the right hand.  Moses committed unto Joshua, a flock of which half were wolves; but to thee is delivered a flock, whereof a fourth yea a third is sanctified.  R., Blessed be He who adorned thy flock!

7.  Let the love of Moses abide in thee, for his love was a discerning love, his zeal a discreet zeal.  When Korah and Dathan sundered themselves, he sundered the earth from beneath them; by sundering he made the sundering to cease.  In Eldad and Medad he made known, that his good will was altogether this that all the people should prophesy.  R., Blessed be He who in His good will was reconciled!

8.  The poor estate of Elijah, Elisha loved above wealth; a poor man gave to a poor man, a gift that was great above all.  Because thou hast loved the poverty, of thy master who in secret was rich, the fountain of his words shall flow from thee, that thou mayst become a harp for the Spirit, and mayst sing to thyself inwardly His good will.  R., Blessed be He who made thee His treasure!

9.  There is none that envies thy election, for meek is thy headship; there is none angered by the rebuke, for thy word sows peace; there is none terrified by thy voice, for pleasant in thy visitation; there is none that groans against thy yoke, for it labors instead of our neck, and lightens the burden of our souls.  R., Blessed be He who chose thee for our rest

10.  Contend not with the mighty, despair not of the outcast; soften and teach the rich, exhort and win the poor; with the harsh join the forbearing, and the long suffering with the wrathful; catch them that are evil by them that are good, and them that spoil by them that give, and the defiled by means of the sanctified.  R., Blessed be He who made thee our hunter!

11.  Take to thee ten thousand medicaments, and arise and go forth among the sick; to the diseased offer medicine, and to him that is sound a preservative; not one medicine only shalt thou offer, for the sickness lest haply it be not meet:  offer many remedies, that the sickness may find healing; likewise thou shalt learn experience.  R., Blessed be He who laboured to heal our wounds!

12.  May the land be according to thy desire; may the vineyard be according to thy husbandry; may the flock be in the midst of thy dwelling, and the sheep sound under thy staff!  Mayest thou be a great Head, and we the jewels of thy crown!  May we be beautiful in thee and thou be beautiful in us! for they are goodly each in the other, people and priest when they are at one.  R., Blessed be He who has sowed among us unity!

13.  Hearken to the Apostle when he saith, to that virgin whom he had espoused; I am jealous over you with jealousy, with a jealousy verily of God, not of the flesh but of the spirit.  Be jealous therewith thou also in pureness, that He may know what she is and whose she is.  In thee may she cherish, and in thee may she love, Jesus the Bridegroom in truth.  R., Blessed is he whose zeal is holy!

14.  As are her masters, so are her manners:  for with the teacher that lags a laggard is she, and with him that is noble, excellent is she.  The Church is like unto a mirror, for according to the face that gazes into it, thus does it put on the likeness thereof.  For as is the king so also his host, and as is the priest so also his flock; according as these are it is stamped on them.  R., Blessed be He Who stamped her in His likeness!

15.  Without a testament they departed, those three illustrious priests; who in Testaments used to meditate, those two Testaments of God.  Great gain have they bequeathed to us, even this example of poverty.  They who possessed nothing the blessed ones, made us their possessions; the Church was their treasure.  R., Blessed is he who possessed in them his possessions!

16.  The priest Jacob the noble, with him she was ennobled as he was:  because he joined his love to his jealousy, with fear and love he was clothed.  With Babes a lover of bounty, for money she redeemed the captives.  With Valgesh a scribe of the law, her heart she opened to the Scriptures.  With thee then may her profit be manifold!  R., Blessed be He Who has magnified her merchantmen!

Hymn XX.

1.  O virgin-youth that art become bridegroom, move to a little jealousy thy mind, towards her who is the wife of thy youth:  cut off the attachments which she had, in her girlhood with many others; rebuke her and call together her affections, that she may know what she is and whose she is.  In thee may she desire yea love, Christ the Bridegroom of truth.  R., Blessed be He Who betrothes her to His Only Begotten!

2.  Be jealous O husbandman against the tares, which have sprung up and entangled themselves among the wheat.  Easy is it to root up the thicket, rather than the despised:  if a slight breeze bears it, it attacks the sowing and conquers it.  That which three husbandmen have sown, may it return in threefold measure! thirty-fold and sixty and an hundred!  R., Blessed be He Who makes rich thine increase!

3.  A new shepherd for him it is right, that he should oversee the flock in new wise, and should know what is the number of it, and should see what are its needs.  A flock it is that was purchased with the blood, of that chief of the shepherds.  Call thou and cause to pass each sheep by its name, for it is a flock whereof the name is written, and its reckoning in the Book of life.  R., Blessed be He Who will require the number thereof!

4.  Lo the spouse of thy Lord is with thee! keep her from all harm, and from men that deal corruptly, and call the congregations by their own names.  The name of her spouse is set on her; let her not go a whoring for another name, for she was not baptized in the name of man; with Names wherein she was baptized let her make confession, of the Father and the Son and the Holy Spirit.  R., Blessed be He by Whose Name she is called!

5.  The Apostle her betrother was jealous over her, that she should not be corrupted by names, yet not by names that were false, but not even by names that were true; not by Cephas yea not by his name.  They who were true betrothers, set the Name of her betrothed upon her; the false betrothers like whoremongers, set their own names on the flock.  R., Glory be to Thy Name, our Creator!

6.  The stamp on living creatures, O my brethren, no man destroys openly; and a name that is signed to a letter, no man adds to or alters:  whoso effaces the stamp is a thief; and whoso alters the name is a falsifier.  The name of Christ has been altered; names of falsehood lo! have been set, upon the congregations that have been corrupted.  R., Blessed be He Who has called His flock by His Name!

7.  Look at the Prophets and Apostles, how like they are each to the other!  By the Prophets the Name of God, was set on the flock of God; and by the Apostles the Name of Christ, was set on the Church of Christ.  The false betrothers also are like one another for by their names are called, the congregations who commit whoredom with them.  R., Blessed be He in Whose Name we were sanctified!

Hymn XXI.

1.  John who was a torch, laid bare and rebuked the wanton ones:  they made haste and quenched the torch, that they might let loose the desire of their lust.  Be thou a lamp in brightness, and make the works of darkness cease, that whensoever thy doctrine shines, no man may dare at its rising, to give ear to the lusts of darkness.  R., Blessed be He Who made thee our lamp!

2.  A great blessing was hidden in it, even in the reproof of Elijah.  Elisha ministered unto him and sought, a twofold reward of his ministration.  Twofold glory it gave to him, for in double measure was he clad with his virtues.  Thou who hast loved the reproof of Valgesh thy master rich in gifts, mayest thou inherit the treasure of his wisdom!  R., Blessed be He Who makes thy Doctrine rich!

3.  May greediness be overcome by thy fasting even as by the fasting of Daniel!  May lust be confounded before thy body, like as it was confounded before Joseph!  May lust of money be overcome by thee! like as it was overcome before Simeon, Mayest thou bind on earth even as he, and loose on high after his likeness; for thy faith is even as his!  R., Blessed is He Who committed to thee His ministry!

4.  Thy chastity be as Elisha’s, and thy celibacy Elijah’s, the covenant with thine eyes as Job’s, thy tender mercies as David’s; without envy as Jonathan, thy firmness as Jeremiah’s, thy gentleness the Apostles’!  Thine be the ancient things of the prophets, thine the new things of the Apostles.  R., Blessed be He Who filled thee with their treasures!

5.  Be a crown to the priesthood, and in thee be the ministry made to shine!  Be a brother to the elders, likewise an overseer to the deacons; be a master to youth, a staff and a hand to old age; be a wall to the consecrated virgins.  In thy conversation may the covenant prevail, and the Church in thy comeliness be adorned.  R., Blessed be He Who chose thee to be priest!

6.  In thy poverty be brought to nought, the hateful custom of the house of Gehazi; in thy sanctity be abolished, the abominable custom of the house of Eli; in thy unity be done away, the treacherous greeting of the lips of Iscariot the deceiver!  Pour forth all our thought, and form it anew from the beginning!  R., Blessed be He Who in thy crucible refines us!

7.  In thy conversation let Mammon be put to shame, who has been lord over our freedom!  Let the disease be done away from us, which is customary with us and pleasant to us; abolish the causes that have maintained, customs that are full of harm!  Evil things have possessed us through custom:  let good things possess us through custom!  Be thou, O Lord, the cause of help to us.  R., Blessed be He Who chose Thee in order to our life!

8.  Let evil customs be cut off:  let not the Church possess wealth; that she be sufficed let her possess souls, and if thus she be sufficed let it be in marvellous measure!  And let not her deceased be buried in the cutting off of hope heathenishly, with vestments and wailing and lamentation; for the living is clothed in raiment, but the deceased his all is a coffin.  R., Blessed be He Who to our dust turns us again!

9.  A cause of evil is the lust, also the greediness of the house of Eli, and the thievishness of the house of Gehazi, and the reviling of Nabal.  These hateful well-springs close thou up, lest there be a great outpouring, and there come from it defilement, and even thou be reached by its overflow.  The Lord restrain their outpourings!  R., Blessed be He Who dried up their over-flowings!

10.  For the old man commit speech to him; for the young enjoin silence on him; for the stranger who comes in unto thee, learns of thee from thy discipline, namely who speaks first, and who second and third:  and if every man keeps his mouth, and every man knows his degree, they will call thee happy.  R., Our Lord perform thy desire!

11.  Let the voice of thy truth be single and thy assumed voices without number; the image of truthfulness on thy heart, and on thy face all aspects, sadness, gladness, and feebleness.  To him that errs show that thou art wrathful, to him that is chaste show that thou art glad.  Be single towards the Godhead, and to mankind be manifold.  R., Blessed be He Who with all men is all things!

12.  If thou hearest an evil report, from truthful men that deceive not, pour forth tears that thou mayst quench the fire that burns in others; let them that are wise pray with thee, and appoint thou a fast for them that have knowledge, and let thy dwelling be in mourning, for him who is lost in sin, that he may turn back in repentance.  R., Blessed be He Who found the sheep that was lost!

13.  To every man give not thy ear, lest liars overwhelm thee; to every man lend not thy foot, lest vile ones misguide thee; to every man give not thy soul, lest the insolent trample thee.  Keep thy hand from the false man, lest he gather thorns into thy hand.  Be far off and near at hand.  R., Blessed be He Who is near though far!

14.  Lo the fame of the new king, resounds and comes into the world!  To the spoiled he is a comfort, and to the spoilers a terror.  On the covetous vomiting has come, that they may render up all that they have swallowed.  Let them be put to fear from before thee also, that between a priest and a righteous king, the former customs may be done away.  R., Blessed be He Who was angry, and turns and has mercy!

15.  There is that finds opportunity and ventures, and there is that forces and compels his will.  One thinks that judgment is reserved, and another that it is not to be at all.  There is that steals and quenches his thirst, and there is that steals and thirsts to steal.  The rich steal and the poor; but the hungry steal by measure, and the full steal without measure.  R., Blessed be He Who has searched out all wills!

16.  But now has He given opportunity, and every man has shown his will, of what kind it is and to what it is like, and what he has chosen for himself rather than what.  He has removed temptation from every man, lest even he who is not hateful should deny him.  He has given us opportunity that we may understand, that better think this power is chastisement which profits much.  R., Blessed is He Who for our profit rebukes us!

17.  For He wills not by compulsion, to cast his yoke on our neck; He gave us opportunity and we waxed proud, that so when we rebelled and were punished, we might love His light yoke, might choose His pleasant staff.  Our rest is very wearisome to us, for in His compulsion is restfulness, and in His yoke is lightening.  R., Blessed be He Whose labour is pleasantness!

18.  The whole world like a body, had fallen into a heavy sickness; for in the fever of heathenism, it burned and pined and fell.  The right hand of tender mercy touched it, and dealt with its soul in pity; and cut off speedily its heathenism, for that was the cause of its sickness, and it was purged and sweated and restored.  R., Glory be to the Hand that has healed!

19.  The land shall have peace in thy days, for it has seen thee that thou art full of peace.  In thee shall the churches be built, and shall be clothed with their ornaments, and their books shall be opened in them, and their tables shall be spread, and their ministers shall be adorned; from them shall go up thanksgiving, as first fruits to the Lord of peace.  R., Blessed is He Who revives our Churches!

20.  Let thy prayer go up to heaven, with it let reconciliation go up!  May the Lord of Heaven rain down His blessings upon our [   ], and His consolations upon our afflictions, and His gathering upon our dispersion:  may He waken His jealousy with His love; may His righteousness avenge our disgrace, may His grace blot out our iniquity!  R., Blessed is He Who blesses His flock!

21.  The first priest and first king, even as if depicted each in the other, were balanced as if in scales.  So too Valgesh and so too the son of that king, for they were gentle and calm.  May these latter be like each to other; the priests be shining lights, the king be glowing lights, likewise illustrious judges!  R., Blessed be He Who has enlightened our souls!

22.  From the king’s office laws, and from the priest’s office propitiations.  That both should be mild is hateful; that both should be strong is grievous.  Let one be strong and one be tender; in prudence and in discretion, let fear with mercy be mingled.  Let our priesthood be tender, likewise our king strong.  R., Blessed be He Who has mingled our helps!

23.  Let the priests pray for the kings, that they may be a wall to mankind!  From beside the kings be victory; and from beside the priests faith!  May victory save our bodies, and faith our souls!  May kings put an end to war; priests put an end to strife!  May disputing and quarrelling cease!  R., Blessed be the Son of Him Who gives peace to all!  Praise to Thee for Thy gift!

[XXII.–XXV. (wanting); XXVI. (only a fragment remains); XXVII.–XXXIV. (relate to Edessa and Carrhæ).]

Hymn XXXV.

Concerning Our Lord, and Concerning Death and Satan.

1.  The Voice made proclamation:  and they gathered and came; the hosts of the Evil One, together with his ministers.  The army of the tares was gathered altogether, for they saw that Jesus had triumphed, to the grief of all them on the left hand, for there was none of them but had been tormented.  They began one by one to relate all whatsoever they had endured.  Sin and Hell were terrified:  Death trembled and the dead rebelled; and Satan because sinners rebelled against him.  R., To Thee be glory because the Evil One saw Thee and was troubled!

2.  Sin cried aloud; she gave counsel to her sons, to the demons and the devils, and unto them she said, Legion the head of your ranks is not, the sea has swallowed him and his company; and likewise ye my sons if ye despise, this Jesus will destroy you.  Ye who in a snare took Solomon, it is therefore a reproach to you, that ye should be overcome by his disciples, takers of fish and ignorant men; for lo! they have taken the draught of men, which had been taken by us.

3.  This is great, above all evils (saith the Evil One, concerning our Saviour); for this suffices Him not that He has spoiled us, but likewise on us He has begun retribution for Jonah son of Amittai.  On Legion therefore He was avenging him when He seized and cast him into the sea.  Jonah emerged, after three days and came up; but Legion yea not after a long season, for the depth of the sea closed upon him at the command.

4.  I tempted Him, after his past, with pleasant bread, but He desired it not.  To my grief I strove to learn a psalm, that by His psalm I might take Him as a prey:  I paused and learned it a second time, but He made my second trial to be vain.  I brought Him up to a mountain and showed Him all possessions; I gave them to Him and He was not moved.  Better was it for me in the days of Adam, who gave me no great trouble in teaching him.

5.  The Evil One ceased, from his activity and said, A cause of idleness to me, is this Jesus; for lo! the publicans and harlots take refuge in Him.  What work shall I seek for myself?  I who was master to all men, to whom shall I be a disciple?  Sin again said, It must be, that I forsake, therefore, and change from that which I am; for this Son of Mary who is come, as a new creation, has created mankind.

6.  Gluttonous Death, lamented and said, I have learned fasting, which I used not to know; lo! Jesus gathers multitudes, but as to me, in His feast a fast is proclaimed for me.  One man has closed my mouth, mine who have closed the mouths of many.  Hell said I will restrain my greed; hunger, therefore, is mine:  this Man triumphs as at the marriage, when He changed the water into wine, so He changes the vesture of the dead into life.

7.  And moreover, God made a flood, and washed the earth, and purged her crimes; fire and brimstone again He sent on her, that He might make white her stains.  By fire He gave me the Sodomites, and by flood the Giants.  He closed the mouth of the hosts of Sennacherib, and opened the mouth of Hell.  These things and such as these, I loved.  But now, in place of deadly visitations of justice, He has wrought in His Son, the quickening of the dead by grace.

8.  Prophets and righteous men, said the Evil One, unto his companions, have been seen by me; and though their strength was exceeding mighty, there was in them a savour of that which is mine; for the stuff whereof the sons of man are made, is near akin to our heaven.  This man has clothed Himself with the body of Adam, and is troubling us, for our leaven has no power on Him.  He is man, therefore, and God; for His manhood in His Godhead is intermingled.

9.  Adam was seen by me, that fountain from whence flowed all races of men; his children has been sought out by me, and proved one by one.  Yet have I not seen from the beginning a man, of whom one part was of God, and the other half, man.  Moses, who shone in his splendour, I tempted again, and in his tongue I made him to err; but this man, yea, not in His mind, for pure exceedingly is the fountain of His thoughts.

10.  The lust of the body, is in all bodies; for even while they sleep, it wakes in them.  Him, who in his waking hours keeps himself pure, by means of a dream, I disturb.  The dregs of the body are stirred in him, by a shaking movement in secret inwardly.  The sleeping and the waking besides, I trouble alike.  This is He Who alone keeps Himself pure, Whom not even in a dream can I disturb, Who even in His sleep is pure and holy.

11.  But separate was even His childhood, from that of the children who have been seen by me; for I have not seen in Him any part of that which is of me.  I was afraid of His childhood; therefore, I stirred up Herod, that among the infants He might be slain.  Because of this also that He escaped, I was greatly afraid, for our mystery how did He find out!  He received the offerings of the Wise Men; He scorned us and departed and escaped from our sword.

12.  Children have been seen by me, sons of righteous men; yea, also youths, sons of chaste women; and I have moved them from the womb, one by one, and I have seen in them our leaven.  For they were wrathful men and revilers, yea, also furious and gluttonous; fruits were they that by instruction were to be ripened and sweetened.  But this man from His first planting, was a good fruit that possessed sweetness, wherewith sinners were made sweet.

13.  Even while He was an infant, He was a teacher of the sons of men, by the splendour that was upon Him.  Even the priest as he carried Him was amazed at Him.  In the prudence of old men was He clad.  Joseph stood aloof from Him:  His mother gloried in His presence.  He was a help in His childhood, to every one that saw Him; He was a profit to them that knew Him from the day when He entered into the world, He was a helper of mankind by His excellencies.

14.  From whence has it sprung up before me, this fruit of Mary, the grape whereof the wine is not according to nature?  For lo! I stand between doubts.  To turn away and leave Him, I am afraid, lest by His teaching, they should be sweetened, they, who have acquired by bitterness.  But again to tread on Him and crush Him, is a terror to me, lest haply He turn and become new wine unto sinners, and when they are drunken therewith, lo! they forget their idols.

15.  Lo! I am afraid of both things, as well His death, as also His life.  Then unto the Evil One His ministers made answer and counselled Him.  Though both these things be grievous, somewhat lighter to us is the trouble, that we should choose His death rather than his life.  Let Death tell us whether any one from among the righteous, has ever from the first been aroused again.  The sons of the Giants and the renowned ones, there is none that has issued forth from her, even Hell, the Devourer.

16.  The blowing of the wind, a man may feel after; but the Son of Mary, who shall search him out? for when He wept, by His tears He robbed me; and again when I bid Him cast Himself, from the holy Temple, I thought, that it was through fear He cast Himself not:  yet when they threw Him from the hill-top, He flew through the air.  On the well again when He was weary He sat.  His variableness I understand not, for on the dry land alike and on the water He walks.

17.  I have seen Him that He hungered, as a Son of man; yet this was done away by the bread which He multiplied.  From the beginning I proved Him and I came to Him; He questioned me as though He knew me not; but this, too, was done away, when He showed that He knew our secrets.  Again He chose Iscariot, as though He knew him not; then He turned and showed that He knew him, though he was binding and loosing.  I was mistaken in Him, for He was baptized and emerged and overwhelmed me.

18.  But one token there is which I have seen in Him that heartens me exceedingly above all.  For while He was praying I saw Him and was glad, because He changed colour and was afraid:  His sweat was as drops of blood, because He felt that His day was come.  This is pleasant to me, exceedingly above all, if it be not that deceiving He has deceived me therein.  But if beguiling He has beguiled me, this is both for me and for you alike, my ministers.

19.  Then shouted the host of devils and said, Hateful is the sign that we see in thee, for never from the beginning has it thus happened to thee.  In prompt counsels thou wast excellent:  the Son of Mary captures our cities, while thou art prolonging thy discourse.  Arise, go forth, let us fight with Him, for this were to us a reproach, that we being many should be overcome by one.  And if thou art in pain or fear, give us counsel for the battle and stay thou behind.

20.  This Jesus out of His own words it is, that I shall teach Him, and war with Him; for He said that he, even Satan, is divided, himself against himself, and that he cannot stand.  Though He desires to fight with us, He has given us arms which are against Himself, gage and divide for me His disciples, for if ye divide them, with these you will conquer them, even with Eve and the serpent, the weak powers, whereby I conquered the first Adam.

21.  Death unto the Evil One, made answer and said to him, Wherefore tarriest thou not according to thy wont? for lo! it is those that are despised and least, that thou ensnarest after thy custom:  Jesus Who is great above all, wherewith hast thou sought to ensnare Him?  The experience of His weapons moves thee to fear, which He hurled against thee when he was tempted of thee.  Thou and I with thy followers, the host of us is too little for the battle with Him, the Son of Mary.

22.  I counsel, then, if this our strife permits us to do anything:  go thou into that disciple, let thyself loose, that head may speak with heads; and let loose all thy host, let it go and stir up the Pharisees.  And beware, lest thou speak contentiously as thou art wont.  If thou be a god, descend from hence, with fondness kiss them and betray Him; and, lo! we will bring on Him the envy and the sword of the Levites.

Hymn XXXVI.

1.  Our Lord subdued His might and constrained it, that His living death might give life to Adam.  His hands He gave to the piercing of the nails, instead of the hand that plucked the fruit:  He was smitten on the cheek in the judgment hall, instead of the mouth that ate it in Eden.  And because his foot bore Adam thence, His feet were pierced.  Our Lord was stripped, that He might make us modest:  with the gall and vinegar He made sweet the bitterness of the serpent, which he had poured forth into mankind.  R. Blessed is He Who gave me the victory and quickened the dead to His glory!

2.  (Death.)—If Thou be God show Thy power; and if Thou be man, feel our power.  And if it be Adam that Thou seekest, get Thee hence! because of his transgressions he is shut up here; Cherubim and Seraphim await not, in his stead to pay his debt.  There is none among them mortal, so as to give his life in his stead.  Who can open the mouth of hell, and plunge and bring him up from her, who has swallowed him and keeps a hold on him, and that forever!

3.  I am He who has conquered all the wise men; and lo! in the corners they are heaped for me in hell.  Come, enter, son of Joseph, and see terrible things; the limbs of the giants, the mighty corpse of Samson, and the skeleton of the stubborn Goliath; Og, moreover, the son of the giants, who made for himself a bed of iron and lay thereon, from whence I hurled him and cast him down; that cedar I laid low to the gate of hell.

4.  I by myself alone have conquered multitudes, and one may single-handed seek to conquer me.  Prophets and priests and men of renown have I carried off; I have conquered kings in their armies, and mighty men in their hunts, and righteous men in their excellencies.  Streams of corpses are hurled by me into hell, and though they pour into her she is athirst.  Though one be near or though he be far off, the end brings him to the gate of hell.

5.  Silver I despised at the hand of the rich, and their offerings corrupted me not.  The lords of slaves never once persuaded me, to take a slave instead of his lord, and a poor man instead of a rich man, or an old man instead of a child.  As for wise that are able to charm wild beasts, their charms enter not into my ears.  Hater of persuasion all men call me; and I the thing that is commanded me that I do.

6.  Who is this, or whose son is He, or what His lineage who has conquered me?  The book of families is by me; lo! I went in and read and studied the names from Adam till now, and not one of the dead do I forget.  Family by family, lo! they are written, upon my limbs.  Because of Thee, O Jesus, I went in and made a reckoning, that I might show Thee that there is none that escapeth my hands.

7.  Yet were there two men (that I lie not) whose names have escaped me in Hell.  For Enoch and Elijah came not to me.  In all the world I have sought them; yea thither where Jonah descended, I descended and sought and they were not.  And though I suppose that into Paradise, they have entered and escaped, a mighty Cherub guards it.  The ladder Jacob saw, what if haply by it they have entered into Heaven!

8.  Who is there that has measured the sand of the sea, and has spilt only two grains?  This harvest wherein every day there labour, diseases as harvesters, I alone carry the handfuls and gather them up; other gatherers in making haste, drop handfuls.  Vintagers overlook clusters; but two grapes have escaped me, in that great vintage which I alone have plucked.

9.  I am He that has taken (said Death), on sea and on dry land, all prey in chase.  Eagles of the air come to me; yea and dragons of the deep:  creeping things and fowl and cattle; old men, youths and children.  These will convince Thee, O Son of Mary, that this my power rules over all.  Thy Cross how shall it conquer me, who by a tree lo! I have prevailed and conquered from old time?

10.  But I was desirous to speak yet farther, for I am not wanting in words; yea words are not to be sought by me, for lo! deeds call on me close at hand.  Not as you do I make promise, to the simple of secret things, that forsooth there is to be a resurrection at some time or other.  If then Thou art very powerful, give a present pledge, that Thy distant promise also may be believed.

11.  Death ended his speech of derision:  and the voice of our Lord sounded into Hell, and He cried aloud and burst the graves one by one.  Tremblings took hold on Death; Hell that never of old had been lighted up, into it there flashed splendours, from the Watchers who entered in and brought out the dead to meet Him, who was dead and gives life to all.  The dead came forth, and the living were ashamed, they who thought that they had conquered the Life Giver of all.

12.  But who gave me the day of Moses, (said Death) who made a feast for me?  For that lamb that was slain in Egypt gave me, from every house the first fruit:  heaps and heaps of the first born, at the gate of Hell he piled me them.  But this Lamb of the festival, has robbed Hell; of the dead He has taken title and carried them off from me.  That lamb filled the graves for me; but this has emptied the graves that were full.

13.  The death of Jesus to me is a torment; I prefer for myself His life rather than His death.  This is the Dead whose death (lo!) is hateful to me; in the death of all men else I rejoice, but His Death, even His, I detest; that He may come back to life I hope.  While He was living He brought to life and restored three that were dead; but now by His death, at the gate of Hell they have trampled on me, the dead who have come to life, whom I was going to shut in.

14.  I will haste and will close the gates of Hell, before this Dead, Whose death has spoiled me.  Whoso hears will wonder at my humiliation, that by a dead man who is without I am overcome.  All the dead seek to go forth, but this one presses to enter in.  A medicine of life has entered into Hell, and has restored life to its dead.  Who then has brought in and hidden from me, that living fire wherein have reposed, the cold and dark recesses of Hell?

15.  Death has seen the Watchers in Hell; the immortal instead of the mortal; and he said Confusion has entered our abode, for in these two things is torment to me:  That the dead have come forth out of Hell, and the Watchers that die not have entered therein.  Lo! one at the pillow in this tomb, has entered and sat down by it, and a second his companion at His feet.  I will entreat of Him and will persuade Him, with His pledge to ascend and go to His Kingdom.

16.  Be not wroth against me, gracious Jesus, for the words that my pride has spoken before Thee!  Who is there that when seeing Thy Cross, shall have doubted that Thou art man?  Who is there that shall have seen Thy Power, and shall not believe that Thou art also God?  Lo! thus by these two things I have learnt to confess that Thou art man and likewise art God!  For as much as the dead in Hell repent not, go up among the living, O Lord, and preach repentance.

17.  O Jesus King, receive my supplication, and with my supplication take to Thyself a pledge, even Adam the great pledge accept for Thyself, him in whom are buried all the dead; even as when I received him, in him were hidden all the living.  The first pledge I have given Thee, the body of Adam; go Thou up therefore and reign over all; and when I shall hear Thy trumpet, I with mine own hand will lead forth the dead at Thy Coming.

18.  Our King living has gone forth and gone up, out of Hell, as Conqueror.  Woe He has doubled to them that are of the left hand; to evil spirits and demons He is sorrow, to Satan and to Death He is pain, to Sin and Hell mourning.  Joy to them that are of the right hand, has come to-day.  On this great day therefore, great glory let us give to Him, who died and is alive that, unto all He may, give life and resurrection!

Hymn XXXVII.

1.  Death was weeping for her, even for Sheol, when he saw her treasury that it was emptied.  And he said, Who, then, has plundered thy riches?  Gehazi stole and was discovered; I am stealing every day, but theft has not been laid to my charge.  I am sent to Kings, in their sicknesses, their guards are set around them, guards are also at their gate.  The soul of kings I snatch and I go forth.  R., Blessed is He Who has broken the sting of Death by His Cross!

2.  All women grieve that are barren; Sheol rejoices because of her barrenness; she is desolate if so be that she brings forth.  The all-compelling Power constrained it, even the bosom that was barren and cold, and it rendered back though wont to deny its debts.  Rebekah, when the two babes afflicted her, asked for death.  How great then the pain of Sheol, when there smote her strange pangs; the dead were roused and brake forth and came out from her bowels.

3.  Is this then perchance that saying, which was heard by me from Isaiah? (but I despised it) when he arose and said, “Who hath heard such a thing as this? that the earth should travail in one day, and bring forth a nation in one hour.”  Is it this that has come to pass? or else, is it reserved for us hereafter?  And if it be this it is a vain shadow that I thought I am a king; I knew not it was but a deposit I was keeping.

4.  Two utterances that were different, have I heard from him, even this Isaiah.  For he said that a virgin should conceive and bring forth; and he said again that the earth should bring forth.  But lo! the Virgin has brought Him forth, and Sheol the barren has brought Him forth; two wombs that contrary to nature, have been changed by Him; the Virgin and Sheol both of them.  The Virgin in her bringing forth He made glad; but Sheol He grieved and made sad in His Resurrection.

5.  I saw in the valley that Ezekiel, who quickened the dead when he was questioned; and I saw the bones that were in heaps and they moved.  There was a tumult of bones in Sheol, bone seeking for his fellow, and joint for her mate.  There was there none that questioned, or that was questioned, whether those bones lived.  Unquestioned, the voice of Jesus, the Master of all creatures quickened them.

6.  Sheol was made sorrowful when she saw them, even the sorrowful dead made to rejoice.  She wept for Lazarus when he went forth, “Go in peace thou dead that livest, bewailed by two houses of mourning.”  Within and without were lamentations for him; for his sisters wept for him when he came into the grave unto me, and I wept for him as he went forth.  In his death there was weeping among the living; likewise in Sheol is great mourning at his resurrection.

7.  Now it is that I have tasted the taste of his sorrow, even of him who weeps over his beloved.  The dead that are thus beloved of Sheol, how dear were they to their fathers!  The limbs which I severed and carried away, lo! they are shorn away and carried off from me.  If I thus suffer for the departure of him, the youth who was restored to life, blessed is He Who had compassion on the widow; in her only son He gave peace to her dwelling that had been made desolate.

8.  Lo! this suffering which I cause men to suffer in their beloved ones, in the end on me it gathers itself altogether.  For when the dead shall have left Sheol, for every man there will be resurrection, and for me alone torment.  And who is he then that shall bear for me all these things, that I shall see Sheol left alone, because this voice which has rent the graves, makes her desolate and sends forth the dead that were in her midst?

9.  If a man reads in the Prophets, he hears there of righteous wars.  But if a man meditate in the story of Jesus, he learns of grace and tender mercy.  And if a man think of Jesus, that He is a strange God it is a reproach against me.  No other strange key into the gate of Sheol could ever be fitted.  One is the key of the Creator, that which has opened it, yea, is to open it at His Coming.

10.  Who is he that is able to join the bones, save that Power which created them?  What is it that shall reunite the shreds of the body, save the hand of the Maker?  What is it that shall restore the forms, save the finger of the Creator?  He, who created and turned and destroyed, is He that is able also to renew and raise up.  Another God is unable to enter in and restore creatures not his own.

11.  But were he another Power, I should be very joyful that He is coming to me.  Into the bosom of Sheol He would descend and learn that One alone is God.  Mortals that have erred and preached that there are Gods many, lo! they are bound for me in Sheol, and their Gods have never grieved because of them.  One God do I know, and His Prophets and His Apostles do I acknowledge.

Hymn XXXVIII.

1.  My throne was set for me in Sheol:  and one arose that was dead, and hurled me from it.  Every man feared me alone, and I feared no man.  Terror and trouble were among the living, rest and peace among the dead. In a man that was slain lo! there has entered into Sheol He that takes her captive. I used to take all men captive: the Son of Captivity Whom I took captive has taken me captive. He Whom I took captive has led her away and is gone to Paradise.  R., Blessed is He Who has quickened the dead of Sheol by His Cross!

2.  All men complain much against me; and I against one only have complained.  Who is there among men so just as I?  Has corruption touched my integrity?  I held all men in affection, and whoso hates me knows it; I know not all my days what a bribe is.  The person of a king have I not accepted.  By me is preached equality, for bondman and his lord in Sheol I make equal.

3.  Before God it is that I minister, with Whom is no acceptance of persons.  What other is there that endures as I do, I that am cursed when I do good?  Perversely are requited to me the benefits I have rendered.  Though my deeds are goodly, my name is not goodly.  Yet my mind rests in its integrity:  in God it is that I comfort myself; for though He is good He is denied every day and endures it.

4.  The old I remove from all sufferings, likewise the young from all sins.  Secret contention I quell in Sheol; in our land there is no iniquity:  it is Sheol and Heaven alone, that are removed from all sins; this earth that lies between, in her iniquity dwells.  He therefore that is prudent will either go up into Heaven, or, if that be too hard, will go down to Sheol which is easy.

5.  To one man because of one that is dead, every man hastes to comfort him.  But for me though many of my dead have come to life, there is none that comes in and comforts me.  Satan came in, against Whom, had been proclaimed seven woes even against him; though mightily the Son of Mary had trodden on him, yet uplifted is his spirit; for he is the serpent that strives though bruised.  Better is it for me to fall and worship, before this Jesus Who has conquered me by His Cross.

6.  When He enters at the gate of Sheol, in place of John who preached before His coming, then will I cry “Lo! He that quickens the dead is come; Thy servant am I from henceforth, Jesu!  Because of The Body I reviled Thee, for it covered Thy Godhead.  Be not angry, O Son of the King, against Thy treasury; at Thy command I have opened and closed.  Though my wings be very swift it is at thy nod I haste to every quarter.

7.  All that have been raised were not first born; for our Lord is the First-born of Sheol.  How can any that is dead go before Him, that power whereby he was raised?  There are last that are first, and younger that have become first-born.  For though Manasseh was first-born, how could it be that Ephraim should take the birthright?  And if the second born was set before him, how much rather shall the Lord and Creator prevent all in His Resurrection!

8.  Lo! John as a herald declares that he is later, though he was elder-born; for he said, “Behold a man cometh after me, and yet He was before me.”  For how could he be before Him, that Power in Whom he preached?  For everything that comes to pass because of another thing, is after that other even though it seem to be before.  For the cause which called it into being, is elder than it and before it in all things.

9.  The cause of Adam was elder than all creatures, which were made for him, for to him even to Adam He had respect continually, the Creator even while he was creating.  Thus though Adam as yet was not, he was elder than all creatures.  How much more then, my Lord, must this Thy manhood be elder, which in Thy Godhead is, from eternity with Him that begat Thee!  To Thee be praise and through Thee to Thy Father from us all!

10.  To Thee be praise for Thou art the first, in Thy Godhead and in Thy manhood!  For even though Elijah was first to go up, he was not able to prevent Him, for whose sake he was taken up.  For his type depended on Thy verity:  and even though the types apparently are before Thy fulfilment, it is before them secretly.  Creatures were before Adam; he was before them because for his sake they were made.

11.  O my Lord, work for me this resurrection, not of Thy compulsion but of Thy love.  For Thy compulsion gives life to sinners also:  Iscariot would rather again choose for himself the death of Sheol, than the life of Gehenna.  Work for me then the resurrection that is of Thy mercy; and even though Thy justice permits not, let there be occasion for Thy grace.  This only let it remember for me, that in it I have sought refuge.

Hymn XXXIX.

1.  There have come to me ransomers from among the saints, but none has plundered me like the Son of Mary.  For lo! Elijah brought a dead man to life; and even though he himself escaped from my hands, yet had I consolation after him, for the dead man whom he quickened, I carried off from him.  By Elisha son of Shaphat, I was beaten as with rods, for he brought two dead men to life.  By one staff I in turn bore away both the prophet and the dead whom he had raised.  R., Blessed is He Who cleft the tombs of Sheol by His voice!

2.  I feared him even Gehazi when I saw, him lay the staff upon the youth.  The thief took the staff away and returned; Elisha came and bowed himself; laid himself low as the child and raised himself up, and walked hither and thither.  I marvelled at the new mysteries which I saw there, which restored but one youth to life.  It was well with me then when those were but mysteries, and not now when the dead have rebelled and conquered me.

3.  Moses when I saw the mighty splendour upon his face, I feared him:  yet not according to what I feared befel it me.  Nisan in Sheol he caused to spring for me; for a pasture, a pasture of corpses, of six hundred thousand fell.—This lowly and despised whom I contemned, has healed the sick and the diseased:  to others He has multiplied bread, but our bread even ours from our mouths He snatches.

4.  A mighty feast there was in Sheol, when I swallowed up Korah and his company.  A great delight Satan made for me, when he made strife among the Levites.  A fount of milk and honey, made he flow for me in a dry place, when the congregation of transgressors went down to Sheol.—Lo! the righteous have lived and come forth:  Moses sent down the living thither, but Jesus has revived and brought up the dead.

5.  It was well with me then, in the day of the zealous, those in whose swords I had delight.  Phinehas the zealous pierced and gave me, on the head of his spear for my delight, Zimri and Cozbi both together; on the head of his lance he presented them to me.  To whom then were there ever two fatted oxen, offered on the head of a spear?—But instead of Cozbi, daughter of princes, the daughter of Jairus has Jesus rescued from my hands.

6.  The censer of Aaron caused me to fear, for he stood between the dead and the living and conquered me.  The Cross causes me to fear more exceedingly, which has rent open the graves of Sheol.  The Crucified Whom on it I slew, now by Him am I slain.  Not very great is his reproach, who is overcome by a warrior in arms.  Worse to me is my reproach than my torment, in that by a crucified man my strength has been overcome.

7.  The lance of Phinehas again has caused me to fear, for by the slaughter he wrought with it he hindered the pestilence.  The lance guarded the tree of life, it made me glad and made me sad; it hindered Adam from life, and it hindered death from the people.  But the lance that pierced Jesus, by it I have suffered; He is pierced and I groan.  There came out from Him water and blood; Adam washed and lived and returned to Paradise.

8.  The Sadducees were as a mouth for me, and disputed with Him after my mind, that there is no rising of the dead at all.  Jesus answered them in a saying, which I alone understood; He spake aloud the hateful word and saddened me, “I am the God of him even of Abraham, and God is not the God of the dead.”  It was well with me then these were but words, and He had not yet showed me the life of the dead indeed.

9.  Jesus son of Nun, slew thirty kings, and filled the graves and pits for me; he laid waste Jericho and filled Sheol.  But this Jesus who is come, has wasted the graves of their dead, and has filled the cities of the upper world.  Wherefore thus when lo! they are like in their names, are they unlike in their doings?  That gave me the body of Achor, but this snatched from me the body of Lazarus.

10.  Moses trod down that Egyptian, with his meekness he mingled justice.  Whence has this new law sprung for me, “If one smite thee on thy cheek, turn to him thy other cheek, and see that thou hate him not?”  Instead of the strong man of zeal who trod down and slew, a new man of mercy has risen for us.  Samuel hewed Agag in pieces, but Jesus healed the paralytic.

11.  Tender mercy which had as it were waxed less, lo! in this time has waxed great.  And moreover it was then detested, lest through it one should transgress the commandment; for without mercy Saul and Ahab, were slain because they desired, to have mercy on the evil ones, and they were not slain who were deserving of punishment.  In my time Jesus has changed this, by giving life to all men and having compassion on His slayers.

12.  I remember Samson that lion’s whelp, who brake and gave me the pillars of Philistia; also that mighty man of valor Abner son of Ner, took for me that fleet wild roe, Asahel son of Zeruiah, and smote him and cast him on the ground.  Benaiah in the holy temple slew Jacob, justly as it is written.—Because justice has restrained her sword, henceforth penitents shall rejoice in grace.

13.  David measured the Edomites, by line and line and destroyed them.  How merciful then art Thou, O Son of David!  David’s justice was twofold, when he put to death two lines, and saved one full line alive.—Lo! the Son of David teaches us, “Forgive thy brother even unto seventy times seven.”  There justice was measured; but here clemency is without measure.

14.  Of zeal and strength David was possessed; the lion and the bear he slew together.  He left that mighty lion and hasted, to meet the strong giant.  With a stone he quenched his light, and his soul left him and he perished.  But Jesus cried to the young man that was dead “Young man!”  Even the dead to Him are sleepers.  That young man He brought to life and rescued from me.  The despised swine He drowned for me in the sea.

15.  The Levites slew because of the calf, their fathers and their brethren.  Jephthah by his own hands was ready to slay his daughter.  The King of Moab on the wall, was sacrificing his first-born son:  In presence of his sword I rejoice.—By Jesus the sword was blunted; yea the fever was rebuked, the sister of Sheol:  the mother-in-law of Simeon was healed, but the fame of her healing smote Sheol with pain.

16.  This Jesus though he be the Son of the Just One, all that He preaches is grace.  But to me this His grace is torment.  Envy is the cause of pleasure to us, for Envy at the beginning mixed for me the first shedding of blood.  Why is it guilty in the sight of the Son of Mary Who is come commanding, “Thou shalt not be angry against thy brother?”  He has taken away the sword from between brethren; while in the sword of Cain I had pleasure from the beginning.

17.  An honeycomb in the midst of the skeleton, Samson found—was it then a mystery?  This Jesus has multiplied for us mysteries.  Amid billows of mysteries have I fallen, which show me in parable the life of the dead, in all mysteries and in all types.  “Out of the eater came forth meat” was Samson’s parable.  But to me it has befallen contrariwise; for the eater has come forth to me out of the meat, for out of Adam lo! has come the Son of Adam Who has destroyed me.

18.  Just men likewise have robbed me manifold, when by them was preached the rising of the dead:  but they mingled with my sorrows great consolation.  By the prayer of Asa and Hezekiah, I was fed upon the dead, yea I feasted upon corpses.  Elijah slew the prophets of Baal and gave them to me, who on the bread of Jezebel had waxed fat.  The righteous has constrained me to devour, but Jesus has compelled me to disgorge all that I had eaten.

19.  I was afraid because of the sprinkled blood, which Moses sprinkled on every door; for though the blood of the slain, it was that which saved the living.  Blood from of old I feared not, save that blood that was on the doors, and this moreover that was on the Tree.  The blood of the slain is a delight, and is as sweet perfume:  but the blood of Jesus is to me a terror; for whenever I come and smell His blood, the savour of life that lurks therein terrifies me.

20.  Priests and pontiffs, anointed men and kings, who foreshow types of the rising of the dead, have never triumphed through their crosses.  Crowns and diadems were set on them; and when I engaged in struggles with them, I was smitten sometimes and sometimes also I smote.  But this carpenter’s son with his crown of thorns, has humbled and cast down my pride, in His shame and His dying:  Sheol has seen Him, yea, and fled from before Him.

21.  When the sea saw Moses and fled, it feared because of his rod, and likewise because of his glory.  His splendour and his rod and his power, the rock also saw which was cleft.  But Sheol when her graves were rent, what saw she in Him even in Jesus?—Instead of splendour He put on the paleness of the dead and made her tremble.  And if His paleness when slain slew her, how shall she be able to endure, when He comes to raise the dead, in His Glory!

Hymn XL.

1.  The Evil One perceived his great humiliation, and boasted himself in the presence of his servants:  he spoke great words to persuade them and said:  “The knowledge which I possess, little of it is by nature; and much of it, yea all of it, is by learning.  I to myself have been master, and have exercised my understanding.  Without a teacher I have learnt all; I have armed myself with every weapon, and have won by it the crown which I desired among mankind.”  R., Blessed is He that has come and undone the snares of sin!

2.  Among the Pharisees I clothed myself in hatred, that I might contend with Him, even the Son of Mary.  Wrath like a bow rained shafts; boldness railed upon Him; fury rebelled against Him; ingratitude slandered Him; envy and jealousy in their wrath, strove with Him; and blasphemy took up stones.  The Healer came in and stood among the sick, and I stirred up the diseased in contention against Him.

3.  Because He fell not under reproach, it was in questions that I took refuge.  Many times did I stir up occasions, but I saw that my falsehood was rebuked, and my impudence was made known, and my vain babbling was despised.  To the windings of contention I betook myself.  Everywhere that I disputed with Him, all my labor was as chaff, and the word of truth scattered it on every side.

4.  I saw that there is a warrior and a mighty lord, in cunning within man:  [and the snake that is without makes it fear.]  His lusts within him is coiled continually; his jealousy hisses like a serpent.  Deadly desires he begets, and of a fever he is in dread.  Command as a drug, is able to quell derision, which smites unto destruction.  It is love that avails to break the sting secret and bitter of the tongue.

5.  Who is more foolish than men, who rather than for himself cares for his dwelling!  The garments that are in his chest he examines daily, and a worm is lurking in his members.  The rents that are in his clothes he mends, but a rent is made in his soul.  His house is lighted up but his heart is dark.  He shuts up his senses but opens his windows.  He closes his door and guards his money; his mouth is open and the treasure of his thought is stolen.

6.  The fool makes more of his beasts than of himself, for he cares for his possessions rather than for his soul.  Good seed he sows in his ground; in his heart he sows tares.  His understanding is thrown open and cast down; but at the fences of his vineyard he labours.  He chooses and plants vine-plants; while his mind is a vine of the vines of Sodom.  He keeps off the wild ass from his sowing; but the wild boar of the wood devours his thoughts.

7.  I am a furnace to the sons of men, and in me are tried their counsels.  Therefore is it lawful to me to weave deceit.  I teach the Chaldean art:  by reason of the true things that befall, the false things are believed.  In the midst of Egypt I closed men’s eyes; I showed insects, men thought they were though they were not.  By closing men’s eyes I teach the signs of the Zodiac, though they are not in the heavens.

8.  By reason of my swiftness I fly and see, and I show beforehand to the soothsayer; they who err concerning me count me a prophet.  But sometimes I make bold; and I ask that for an hour, secret things be revealed to me, that true men may be proved by me even as Job, likewise deceivers as Saul.  For the one I revealed his sorcery; and for the other I purged his truth and he was praised.

Hymn XLI.

1.  The Evil One said, “I fear Him, even Jesus, lest He destroy my arts.  For lo! I am thousands of years old, and never have I had repose.  I have seen nothing established, that I have turned from and left.  There has come One making the unchaste pure:  there is sorrow since He has destroyed all that I had built.  Many have been my labours and my teachings, that I might cover all creation with all evils.  R., Blessed is He Who came and laid bare the wiles of the Crafty One!

2.  I matched my speed with the swift, and I outstripped them:  I waged war; the tumult of multitudes was armour to me.  In the tumult of the people I rejoiced, because it gave me ready room, for grievous is the onslaught of multitudes.  By the strength of multitudes I raised a great mountain, a tower I stretched unto heaven.  If they waged war with the Height, how much more shall they conquer Him whose warfare is on earth?

3.  As time serves and as help offers, I wage war, but cautiously.  The people used to hear that God is one; they made for themselves a multitude of gods.  And when they saw the Son of God, they made haste to the One God, that as though confessing God they might deny Him, and as though in zeal might flee from Him; so that they in all times perverse shall be found to be without God.

4.  Lo! I am ancient of many years, and no infant have I ever rejected.  The burden of children have I ofttimes borne, so that from the beginning I might make them acquire habits that are not goodly, that their faults might grow up with them.  But there are foolish fathers, who do not crush the seed that I have sown in their sons; and there are some who like good husbandmen, root up faults from the mind of their children.

5.  As with a chain I have bound men with sloth, and they sat in idleness.  I have drawn away their senses from all good things; their eyes from reading, their mouths from singing praise, their understanding from doctrine.  For hurtful and vain fables how eager are they; for empty talk how ready!  If the word of life fell among them, they either thrust it from them, or rose and went forth from its presence.

6.  How many Satans are there among men! and me even me alone every man curses.  For lo! the anger of men—it is a devil that grinds him every day.  Demons are like wayfarers, who depart if they are compelled:  but against anger though all righteous men adjure, it is not rooted out from its place.  Instead of pernicious envy, every one hates a weak and wretched demon.

7.  The enchanter is put to shame with the wizard, who every day tames serpents.  The viper that is within him is out of his power; for the lust that is within him he tames not.  Secret sin like an asp, when it breathes on him he is scorched.  Even when he takes the viper through his cunning, delusion smites him secretly.  He lulls the snake by his incantations:  he wakens against himself mighty wrath by his incantations.

8.  I set my stings and I sat and waited:  who is long-enduring as I with all?  Beside the patient-spirited I sat, and step by step I bewitched him, so that he came unto despair.  Him who was ashamed of his transgressions, habits subdued him:  little by little I mastered him, till he became under the yoke, till he came in to it and was used to it and did not even wish to go forth.

9.  I perceived and saw that the long-enduring is he that can subdue all.  At the time when I conquered Adam, he was but one.  I left him till he had begotten children, and I sought for myself another task, for idleness is not to my taste.  I counted the sands of the sea, that thereby I might make my spirit patient, and might prove my memory whether it would suffice, for the sons of men when they were multiplied.  Before they were multiplied, I proved them in many things.

10.  The servants of the Evil One disputed with him, and they refuted his words with their rejoinder.  “But lo! Elisha brought the dead to life, and conquered death in the upper chamber, and brought to life the widow’s son.  Lo! now is he in bondage in Sheol.”  But because the reasoning of the Evil One was very powerful, with their own words he refuted their words.  “How has Elisha been overcome?  Lo! in Sheol he brought the dead to life by his bones.”

11.  “If Elisha, who was of small power, was great in might in the midst of Sheol, and if so be he brought one dead to life therein, how many dead then will be raised therein, by the death of Jesus the mighty!  Hence even from this consider ye, how much greater therefore is Jesus, than we my comrades.  For lo! by His craftiness He deceived you, and ye sufficed not to determine His greatness when ye compared Him to the prophets.

12.  “Your consolations are of small power,” said the Evil One to them of his company.  “For He Who brought Lazarus to life though dead, how can Death suffice against Him?  And if Death conquers Him, it is that He wills to be subdued unto him; and if so be He wills to be subdued, fear ye greatly, for He dies not in vain.  He has wrought in us great terror, lest when dying He may enter in to raise Adam to life.”

13.  Death looked forth from within his den, and marvelled when he saw our Lord crucified, and he said “O raiser of the dead to life where art thou!  Thou shalt be to me for meat, instead of the sweet Lazarus, whose savour lo! it is still in my mouth.  Jairus’ daughter shall come and see this Thy cross.  The widow’s son gazes on Thee.  A tree caught Adam for me:  blessed be the Cross which has caught for me the Son of David!”

14.  Death opened his mouth and said, “Hast Thou not heard, O Son of Mary, how Moses was great and excellent above all? became a God and wrought the works of God? slew the first-born and saved the first-born? turned aside the pestilence from the living?  To the mount I went up with Moses, and He Whose glory be blessed gave him to me from hand to hand.  For however great the son of Adam becomes, dust he is and to his dust returns, because he is of the ground.”

15.  Satan came with his servants, that he might see our Lord cast into Sheol, and might rejoice with Death his Counsellor; and he saw Him sorrowful and mourning, because of the dead who at the voice of the Firstborn, lived and came forth thence even from Sheol.  The Evil One arose to console Death his kinsman. “Thou hast not destroyed as much as thou wast able.  Even as Jesus is in thy midst, to thy hand shall come they that have lived and that live.

16.  “Open for us to see Him, yea and mock Him:  let us answer and say, ‘Where is Thy power?  For lo! three days have passed for Him, and let us say to Him, O Thou of three days, Who didst raise Lazarus, when he had lain four days, raise Thine own self.’”  Death opened the gates of Sheol, and there shone from it the splendour of the face of our Lord; and like the men of Sodom they were smitten; they groped and sought the gate of Sheol, which they had lost.

Hymn XLII.

1.  The Evil One wailed “Where now, is there a place for me to flee to from the righteous?  I stirred up Death to slay the Apostles, that I might be safe from their blows.  By their deaths now more exceedingly am I cruelly beaten.  The Apostle whom I slew in India is before me in Edessa:  he is here wholly and also there.  I went there, there was he:  here and there I have found him and been grieved.”  R., Blessed is the might that dwells in the hallowed bones!

2.  The bones that merchantmen carried, or was it then that they carried him?  For lo! they made gain each of the other.  But for me what did they profit me? yea they profited each by each, while to me from both of them there was damage.  O that one would show me that bag of Iscariot, for by it I acquired strength!  The bag of Thomas has slain me, for the secret strength that dwells in it tortures me.

3.  Moses the chosen carried the bones, in faith as for gain.  And if he a great prophet believed, that there is benefit in bones, the merchant did well to believe, and did well to call himself merchant.  That merchant made gain, and waxed great and reigned.  His storehouse has made me very poor:  his storehouse has been opened in Edessa, and has enriched the great city with benefit.

4.  At this storehouse of treasure I was amazed, for small was its treasure at first; and though no man took from it, poor was the spring of its wealth.  But when multitudes have come round it, and plundered it and carried off its riches, according as it is plundered, so much the more does its wealth increase.  For a pent-up spring, if one seeks it out, when deeply pierced it flows forth mightily and abounds.

5.  It is evident that Elisha was a fountain in a thirsting people:  and because they that thirsted sought him not out, his outflow was not great.  But when Naaman sought him out, he abounded and poured forth healing.  The fountain into the midst of a fountain, he took him and plunged him; for in the river he cleansed the leper.  Jesus the Sea of benefits, into Siloam sent the blind man whose eyes were opened.

6.  Gehazi, with the staff that brought to life the dead, was unable to raise the child.  And how could the famous prophet have been brought up by the sorceress?  We were they that mocked Saul, for instead of one demon whom he questioned, two demons came up and mocked him.  From the bones of Elisha learn also of the bones of Samuel; for though Elisha’s bones brought to life the dead, the sorcerers could not bring up the dead, the living and sacred bones.

7.  And though I asked this petition, He who gives all gave it not to me.  For though the demons were troubled, by the bones of some priest, or magician or wizard, of Chaldean or soothsayer, yet I was aware that this was but mockery.  In two ways I cause men to err:  either I make the Apostles to lie, or I make my Apostles like the Apostles.

8.  The party of the demons lo! it is spoiled; the party of the devils endures stripes:  though there be none that lifts the rod openly, the demons cry out with pain; though there be none that fetters and binds, the spirits hang bound.  This silent judgment, which is calm and still, and works not even by questioning, the one power that is all sufficing, lo! it dwells in the bones of this second Elisha.

9.  He gave judgment unto His Twelve, that they might judge the twelve Tribes.  And if so be that they are to judge the sons of the great Abraham, this is then no great matter, that they shall judge demons now.  And unless they make the crucifiers fulfil the judgment that is to be, by our judgment shall they be proved.  For worse than we did they cry out, in presence of the Apostles the judges of the tribes.

10.  For a wolf was Saul the Apostle, and on the blood of the sheep I reared him; and he waxed strong and became a singular wolf.  But nigh to Damascus suddenly, the wolf was changed into a sheep.  He said that the Apostles, are to judge Angels; for by the Angels he signified the priest as it is written.  If so be then they are thus powerful, woe to the demons from the strokes of their bones!

Hymn LII.

Concerning Satan and Death.

1. I heard Death and Satan, as they disputed, which was the more powerful, among men.  R., To Thee be glory, Son of the Shepherd of All, Who deliveredst His flock from the secret wolves that devoured it, the Evil One and Death!—2. Death showed his power, that he conquers all; Satan showed his guile, that he makes all to sin.—3. Death, To thee, O Evil One, none hearkens save he that wills:  to me he that wills and he that wills not, even to me they come.—4. Satan, Thine, O Death, is but the force of tyranny:  mine are snares and nets of subtlety.—5. D., Hear, O Evil One, that who so is subtle breaks off thy yoke:  but none is there that is able to escape my yoke.—6. S., Thou, Death, on him that is sick provest thy might:  but I over them that are whole, am exceeding powerful.—7. D., The Evil One prevails not over all those that revile him:  but for me he that has cursed me and he that curses me, come into my hands.—8. S., Thou, Death, from God, hast gotten thy might:  I alone by none am I helped, when I lead men to sin.—9. D., Thou, O Evil-One, like a weakling:  while like a king I exercise my dominion.—10. S., Thou art a fool, O Death, not to know how great am I:  who suffice to capture free will, the sovereign power.—11. D., Thou, O Evil One, like a thief, lo! thou goest round:  I like a lion break in pieces and fear not.—12. S., To thee, O Death, none does service or worship:  to me kings do service of sacrifice as to God.—13. D., On Death there are many that call, as on a kind Power:  on thee, O Evil One, none has called or calls.—14. S., Markest thou not this, O Death, how many there are:  who in sundry fashions call on me and make oblation?—15. D. Hated is thy name, O Satan, nor canst thou clear it:  thy name every one curses, hide thy reproach.—16. S., Thine ear, O Death, has waxed dull, that thou hearest not:  how against thee all men groan, conceal thyself.—17. D., My face is shown to the world, for I am guileless:  not like thee who without guile canst not abide.—18. S., Thou hast not in aught surpassed me for it is true:  that thou art hateful as I to the sons of men.—19. D., Of me all men are afraid as of a lord:  but as for thee they hate thee as the Evil One.—20. S., For thee, O Death, they hate thy name, and also thy work:  my name they hate but my delights they greatly love.—21. D., To bitterness of teeth is turned, this thy sweetness:  penitence of soul cleaves ever unto thy lusts.—22. S., Sheol is hated because in her is no repentance:  a pit that swallows and closes on all movements.—23. D., Sheol is a gulf wherein whoso falls shall rise again:  sin is hated because it cuts off the hope of man.—24. S., Though I mislike penitents, I give place for repentance:  thou cuttest off hope from the sinner who dies in his sin.—25. D., It was of thee that at first his hope was cut off:  for he whom thou hast not caused to sin dies happily.—26. Blessed is He who raised against each other those cursed servants:  that we might see them as they have seen us and mocked at us.—27. This that we have seen of them is a pledge, my brethren:  of what we shall see of them hereafter when we rise again.

Hymn LIII.

1.  Come, let us hear how they contend for victory:  the guilty ones who never have conquered, nor will conquer.—2. Death said unto the Evil One, In the end the victory is mine:  for Death is master of the close, as a conqueror.—3. Satan, This were to be Death indeed, wert thou able:  to bring to death a living man, by means of lusts.—4. D., Lo! I who behold the dead, both good and bad:  the righteous who despise thee, O Evil One, me they despise not.—5. S., This dying of the body, is sleep for a time:  think not, O Death, that thou art Death, who art as a shadow.—6. D., Thee, O Evil One, the just have conquered, yea will conquer:  but these that have conquered thee, lo! I conquer.—7. S., Even this that thou bringest to death the just, is not of thyself:  because of Adam whom I conquered, they drink this cup.—8. D., Lo! Sheol is full of the men of Sodom, and the Assyrians:  and the giants who were in the flood, who is like me?—9. S., These, O Death, all of them, by me were slain:  I am he that caused them to sin so that they perished.—10. D., Joseph who conquered thee I conquered, O Satan:  in the chamber he conquered thee but I conquered, and cast him into the tomb.—11. S., Moses who conquered thee, O Death, by sprinkling of blood:  he conquered thee in Egypt, but at the rock, who conquered him?—12. D., Elijah who feared thee not, O Satan:  fled before Jezebel’s face, because he feared me.—13. S., Aaron who withstood thee, O Death, with smoke of incense:  to him I gave earrings of gold:  and he fashioned a calf.—14. D., Thou wentest down to contend with Job, and he conquered thee and came up:  but I, after he had conquered thee, then conquered him.—15. S., David who by his sackcloth stayed that pestilence:  him on the house-top I conquered, who had conquered Goliath.—16. D., Jehu who destroyed the house of Baal, the temple of the Evil One:  was unable to destroy Sheol, the stronghold of my realm.—17. S., Solomon who snatched from thy mouth, a child by his judgment:  him in his old age I made a builder of idol-altars.—18. D., Samuel who in respect of gold scorned thee, O Satan:  him I conquered, the conqueror, who conquered bribes.—19. S., Samson who in respect of the lion’s whelp, scorned thee, O Death:  through Delilah, frail vessel, I yoked him to the mill.—20. D., Josiah from his childhood despised thee, Evil One:  but me not even in his old age, could he withstand.—21. S., Hezekiah withstood thee, Death, when he overcame the bound of life:  I misled him and he neglected the miracle, and showed his treasures.—22. D., John who conquered thee, Evil One, and absolved and baptized:  I extinguished that torch, which had disclosed thee.—23. S., Simon overcame thee, when he brought to life that blessed woman:  in a woman he overcame thee and by a woman I overcame him and made him deny.—24. S., Apostles and prophets with one voice, curse thee, O Death:  “Where is the victory of Death, and the sting of Sheol?”—25. Thy Lord in Sheol thou hast shut up, O cursed servant:  God hates thee and also man, hold then thy peace.—26. S., It was the will of Him who gives life to all, that shut him in Sheol:  it was thou that called Him to this, when thou madest Adam sin.—27. O comrade of Nabal who in the wilderness reproached his lord:  abhorred be thy mouth which said to Him, “Fall down and worship me!”

Hymn LIV.

1. Hear, O Freedom, the dispute of two servants:  how they are convicted by each other, that they are powerless.—2. R., To Thee be glory by Whose humiliation Adam was exalted:  and by Whose death he was raised, and regained Eden!—3. If then the Evil One overcome thee, great is the shame:  Death his comrade has convicted him, as being weak.—4. And if again Death subdue thee, lo! what reproach:  for the Evil One his comrade derides him, as but a shadow.—5. Their dispute is for thee a mirror, wherein thou mayest see:  that they both are but as chaff, before thy breath.—6. Yea and Prophets and Apostles, in their promises:  assure thee that they like flowers, shall fade at the rising.—7. S., Thou, Death, art he whom they hate, the quick and dead:  for every combination thou dissolvest, and destroyest.—8. D., It is not open death that kills, O Satan:  thy death which is secret kills the sons of men.—9. S., My name is not hateful as thine, for the angel:  showed himself in Satan’s likeness to Balaam on the way.—10. D., How fit is this thy name, O Satan:  who hast erred and made unwary Adam err, from the way!—11. S., Wander not like one ignorant, and lose thy cause:  dispute, O Death, if thou are competent, for replying.—12.D., I know that thou art wily, O Satan:  so that thou out of sand canst twist a snare.—13. S., Thy disputing, Death, is ended:  for he who is worsted:  when his words fail and are ended, begins to rail.—14. D., Among all I am conqueror, and by thee am I worsted?  Let Adam persuade thee whom I have overcome, O Satan!—15. S., I am he who bound Adam, and cast him before thee:  the mighty man whom my wiles had bound, thou didst come and subdue.—16. D., I am he who have been crowned anew, with a diadem in the world:  for Adam, chief of the mighty, I hold captive in Sheol.—17. S., I killed him by secret death, even Adam when he sinned:  thou, Death, hast slain one that was dead, killed by me.—18. D., In thy desire to conquer, Evil One, thou hast made thyself hated:  for thou art Death as well as Satan, and this seems a little thing to thee.—19. S., Thou hast then been silenced, Death, as a weakling:  for neither in words nor in deeds, hast thou strength to stand.—20. D., It is for thy evil thou conquerest, O Evil One, if thou discernest:  thy crown is wholly of shame, if thou perceivest.—21. I shall be defeated and thou shalt be cursed, O Satan:  it is well for me to be ignorant, and not mischievous.—22. Blessed be the Just One who divided them, though they were quite of one mind:  Blessed be the Good One who made us of one mind, when we were divided.—23. I will overcome the Evil One through Thy forgiveness, O All-Merciful:  and I shall overcome death through Thy Resurrection, O All-Life-giver!

Hymn LV.

1. Lo! the Evil One reproached Death, and was in turn reproached:  from each and to each and against each, were their taunts.—2. R., To Thee be glory, Son of the Lord of All, Who diedst for all:  for He was raised to give life to all, in the day of His Coming!—3. S., Jonah who conquered thee, and returned back from Sheol, became my advocate in asking, why sinners were spared?—4. D., Slander not, O Evil One, the son of Amittai:  he showed a face of anger, that they might praise thee more.—5. S., Quite powerless is all thy persuasion, O tyrant Death:  for there pleases me nothing, of all thou hast said.—6. D., For when was the word of truth pleasing to thee?  A gulf is between thee and truthfulness, O lying one.—7. I am righteous all my days, with nought to repent:  I am he that rescues from thee the sons of men.—8. S., Proclaim thy repentance, Death, thou art well come:  lo! Saul also among the prophets, great cause of scorn.—9. If thou, Death, be justified, then for myself:  I cut not off hope, likewise, of repentance.—10. D., No idol with my Lord have I made, O hater of thy Lord! lo! thou by dead idols, slayest the living.—11. S., That thou, Death, art half of me, I know, and I half of thee:  if half of me repents, it repents, but I marvel.—12. D., Thy partner am I in share, but not in sin:  mine are the slain and thine the slayers, whom thou madest sin.—13. S., My craftiness weeps for itself, when I dispute with thee:  my wiles mourn over me, when I meet thee.—14. D., Workers of witchcraft and soothsayers, with all their offences:  the fire that thou kindledst in the world, in Sheol I have quenched.—15. S., Thou penitent who strainest out gnats, and swallowest the just:  the chaste shall rend thee, who cry, from within thy belly.—16. D., It is the treasure-house where I keep all the righteous:  their resurrection threatens ill to thee, who didst persecute them.—17. S., The greedy one who carries all creatures, in his bowels:  lo! he casts up to me that I am robbed, of my possessions.—18. D., Before the stroke lament not, for it has not yet reached thee:  the day will come when thou shalt cry out, and I shall hear and rejoice.—19. The fire will come that shall strip off thee thy very skin:  as by the potsherd thou didst strip the skin of Job.—20. D., The savour of sloth begins, as if to hover on me; it is then a dream that I ceased, for a short space.—21. It was not that words failed me, and therefore I was silent:  it is for the time I grieve, that has passed idly.—22. The hurt done by thy speech is very great:  would I had not heard it!  For my whole mind is intent upon my work.—23. This humankind that is lost, was undone by wandering thought:  slothfulness, with negligence, brought it under yoke.—24. The madness of desire bid for wealth, and bought it:  contention with boastfulness, were the sureties.—25. With persistence for strength, I wage my war:  and if I neglect but a little, my sway is naught.—26. By continual dropping, I clean the rocks:  for continual dropping can dissolve even a mountain.—27. Habit even over nature, becomes master:  it trains and leads even lions, as beasts of burden.—28. Habit, repose, and increase, with persistence; by these is freedom conquered, though stubborn above all.—29. If its will be firmly set, it breaks the fetters; but if lax, a fragile net, can capture it.—30. If so be that Freedom shouts, we are scattered:  but if she be silent we gather together, to mock at her.—31. Let us cease from much speaking, lest it lead to much sloth:  with one mind let us assail the wall, and lo! it is broken down.—32. S., Go thou and see to diseases, and I to snares:  for to me sins and to thee pestilences, are great solace.—33. And even though I have paused, I have not paused from my cares:  for my will at no time rests, but is ready.

Hymn LVI.

1. With Freedom is thy struggle, O Evil One:  it can cast on thee a muzzle, if it so please.—2. R., To Thee be glory in whose victory we have gained strength:  and in whose resurrection we defy even Death itself!—3. Lo! again these two exposed each other, how weak both are:  Death reminded the Evil One of thy mightiness (O Freedom).—4. Thy fire is in thy nest, O Death, and thou perceivest not:  the fate of the departed, to thee is overthrow.—5. Lo! Death and the Evil One proclaim thy mightiness (O Freedom):  yea, the Evil One calls to mind thy faith.—6. If then these that were against thee are on thy side:  this is a great thing that thy persecutors have become thy heralds,—7. D., I confess, O Evil One, that as usury:  I lay up the King’s treasures, till His Coming.—8. S., I, O Death, rather deny that this belongs to God:  this treasure of subtlety, which I have stored.—9. D., Thy coinage is fraudulent, then, O Satan:  that into the treasuries of God, is not received.—10. S., A new coinage do I coin, in kingly wise:  lo! my merchantmen bring loss, into the world.—11. God created everything out of nothing:  and I created great sin out of nothing—12. D., Closed and bound be thy mouth, Evil One, who art thus bold:  to set thyself, lo! in comparison with the Creator.—13. S., To me, O Death, it is lawful to dare and speak:  thy tongue, even thine, is a slave, and under fear.—14. D., A gulf is henceforth between us, O Satan:  for madly against thy Lord, lo! thou assailest.—15. S., Wherefore doubtest thou, O Death, of our concord?  Be to us comrade and member:  and lo! we reign.—16. Come, draw we our pair of swords, against mankind:  I secretly, thou openly, and lo! we end them.—17. Sin and Sheol they too gave counsel to those two:  saying “If ye be divided, ye are undone.”—18. See the waters how if dispersed, they run low:  but if gathered they gain strength, and thus ye likewise.—19. If divided ye perish, as the feeble:  but yoked together ye reign, as the mighty.—20. Love melts down many, as in a furnace:  and makes one powerful mass, that overcomes all.—21. In it are wisdom and cunning, and force and power:  it is greater far than an image of sixty cubits.—22. Be reconciled, let us assemble and go, against that party:  which if it be at one can never be defeated.—23. These things the troublers discoursed, and gathered and came:  Thy day, Lord, will gather them, into Gehenna.—24. Through Thy mercy, Lord, will I worship Thee, when I have risen:  at Thy trumpet I will praise Thy Son, when I am purged.

Hymn LVII.

1. Listen, my brethren, to Death, mocking the Evil One:  that caused the head of our race to sin, and its mother.—2. R., To Thee be glory that by Thy humiliation, Satan is subdued:  and that Thy abasement has exalted Adam, who was abased.—3. D., Thy great nakedness shall be seen, by the sons of Adam; as thou mockedst his nakedness, when thou madest him sin.—4. Eve will cease from that serpent, and rail at thee:  for thou, O Dragon, wast he that beguiled her simpleness.—5. Abel will see him, even, Cain, who has come to thee:  the disciple of his wrath will blame his cursed master.—6. S., Noah who conquered the flood, as it were death:  by the mouth of Ham I laughed at, when wine overcame him.—7. D., Noah was not harmed, but thy garment, wherewith thou clothedst him:  even cursings, he put on, and became a slave.—8. S., Lot who overcame anger which is, thy likeness, Death:  to his daughters I gave such counsels, as were pleasing to me.—9. D., And Lot’s wife who was thy vessel hearkened, to thy counsel:  may half of thee be dried up, as thy whole vessel was dried up!—10. Gehenna be overturned, upon thy head:  as thy malice overturned Sodom, its dwellers!—11. Floods of fire be stirred against thee, in the resurrection:  who against Moses and Elijah, didst stir the people!—12. Let the just mock thee at the last, and Joseph rejoice! whose brethren mocked him, set on by thee!—13. Let vapour of smoke come in, and choke thy senses:  as the waters of the sea choked, the senses of the wicked! —14. Let chaste women also mock thee, by whose counsel:  the daughters of Midian mocked, the foolish people!—15. Flame be kindled on thy head, for Samson’s sake:  for by a woman thou shavedst his locks, that lion of strength!—16. S., Saul whom I conquered by envy, by witchcraft conquered thee:  for he asked for and brought up Samuel, out of his grave.—17. D., Slander not the living dead, for he came not up:  thou wast he that came up in the phantom for thou wast worthy.—18. Let the commandment hang thee over the flame, thou Evil One! for by thee they hanged Absalom, upon a tree.—19. In the fire mayst thou see thyself humbled, among vile women! for Solomon by thee was degraded, among profane women.—20. Justice be measured to thee, as thou didst inflame her! even Jezebel who devoured the prophets, thou kindledst her.—21. In fire mayst thou justly burn, who madest them drunken! the two whom Elijah burnt up, when they went up and assailed him.—22. On thee also be coals heaped! may he see and rejoice:  that Naboth in whom thou heapedst, a pile of stones!—23. Be thou clad in scorn in the day of judgment, before all beholders! who clothedst Gehasi in a leprosy, by means of thy theft.—24. With lightning for a dart be thou pierced, O Satan! who in the heart of Josiah, didst fix thy darts.—25. Sink thou in the dregs of Gehenna, O Satan! who didst sink Jeremiah in the mire of the pit.—26. Daniel escaped from the pit, whither thou didst cast him:  may he have comfort in seeing thee, in the furnace for ever!—27. Be thy wickedness returned on thy head, Hater of man:  as his wickedness was returned on the head, of Haman thy fellow! —28. May the King’s Bride mock thee, as did Esther:  when thou beseechest her in the judgment-day, to plead for thee!—29. Fire released the righteous ones, whom thou hadst bound:  a mighty bond be to thee, the flame of fire!—30. Be thou torn in sunder, and may the seven brothers, see thy defeat:  the sons of Shemuni who by thy wolves, were torn in sunder!—31. May fire triumph over thy pate, as thou didst mock:  the two heads of Nazarites, sons of the barren!—32. May fire make mock of thy head, for mother and daughter:  triumphed over John’s head, when thou didst madden them!—33. Flame triumphed over thy head, O Evil One:  for on the charges thou didst triumph, over John’s head!

Hymn LVIII.

1. Lo! Death was prompt beforehand, to mock Satan:  him who was doomed to become a mockery at the last.—2. R., Glory to Thee Who by Thy crucifixion, didst conquer the Evil One:  and by Thy resurrection gain victory, likewise over Death!—3. And for our Lord’s sake Death spake curses on him:  who was the cause of His shame, and crucifixion.—4. D., The fiery pit be thy grave, O Satan:  who blasphemedst the Voice from the grave, that rent the graves—5. My Lord I know, and the Son of my Lord, O thou Satan! thou hast denied thy Lord, and crucified the Son of thy Lord.—6. This is the name that fits thee, “Slayer of thy Lord”:  when He appears Whom thou slewest, He shall slay thee.—7. At thee shall every one shake the head, for by thee the chiefs:  shook their heads at Him, the Lord of life.—8. A bruised reed under the feet, of the just shalt thou be:  for through thee they put a reed in His hand, Who upholds all.—9. With a crown of thorns was He crowned, to signify:  that He took the diadem of the kingdom, of the house of David.—10. With a crown of thorns was He crowned, the King of kings:  but He took the diadem of the king, of those that shamed him.—11. In the robes of mockery that they gave him, in those He mocked them:  for He took the raiment of glory, of priests and kings.—12. To vinegar is thy memory akin, O thou Satan:  who didst offer vinegar for the thirst, of the Fount of Life.—13. The hand shall every man lift against thee who strengthenedst the hand that smote Him by Whose hand, all creatures stand.—14. He was smitten by the hand and He cut off the hand, of Caiaphas:  the hand of the priesthood is cut off, in the cutting off of the unction.—15. On the pillar again they stretched Him, as for scourging:  Him Whose pillar went before, to guide their tribes.—16. The pillar on the pillar, He was scourged:  He removed Himself from out of Zion, and its fall came.—17. When they put two beams together, to form the Cross:  He broke them, even the two staves, the guardians of them.—18. Ezekiel put together the sticks, the two in one:  in the two beams of the Cross, their staves have ceased.—19. The two sticks, as it were wings, bore the people:  lo! his two staves were broken, even as his wings.—20. The bosom and wings of the Cross, He opened in mercy:  its pinions bowed and bore the nations, to go to Eden.—21. It is akin to the Tree of Life, and unto the son of its stock:  it leads its beloved that on its boughs, they may feed on its fruits.—22. Go howl and weep, Evil One, for me and for you:  for not one of us shall enter the “Garden of Life.”—23. S., Now that thou hast confessed O Death, come let me tell thee:  that all this discourse of thine, to me is idle talk.—24. I will go and watch the snares, which I have set:  thou too, Death, fly and look after, all that are sick.—25. Our Lord has brought both to nought, on either hand:  the Evil One shall be brought to nought here, and Death hereafter there.

Hymn LIX.

1. Lo! Death for us on Satan, inflicts vengeance:  come let us hear his shame and rejoice, for he rejoiced in our shame.—2. R., To Thee be glory from Thy flock, from Thee:  are subdued both Death and Satan, under Thy Feet!—3. D., Evil ones shall be hung upright, but thou, head downward:  for, reversely, thou crucifiedst, Simon on the tree.—4. S., Touching all else I am silent, Death, for my time wanes:  Simon himself conjured me, “Crucify me thus.”—5. Were it the just that cursed me, I had not grieved:  the curse of Death unto me, is worse than hell.—6. D., The shame of our Lord I have not spoken of, it is too great for my mouth:  that I should weigh and compare His Passion, with Thy torment.—7. Twelve judgment thrones shall He set, for His Twelve:  for by the twelve tribes thou, even thou, shall be condemned.—8. A halter unbought shalt thou hang thee, O thou Satan:  as that Thy disciple hung him, a halter for a price.—9. Haply yon hell in mercy, shall be emptied:  and thou shalt dwell there alone, with Thy ministers.—10. Manifold are Thy curses, and how shall I count them?  Lo! the sum of all thy curses, is on thy members.—11. The evil in the fire shall stab thee, who madest them evil:  they shall upbraid thee “wherefore, broughtest thou us hither?”—12. Sinners shall rail against thee, and haply their threats:  shall be worse to thee than the torment, of yonder hell.—13. These shall be unto thee there, all of them Satans:  as thou hast been to them here, the one Satan.—14. The Watchers shall seize and hurl thee down, calling to mind:  how through thee men hurled their Lord, from the height to the depth.—15. All men will run to stone thee, not forgetting that through thee the maddened people ran, to stone their Maker.—16. On thee, Evil One, from all mouths shall be, the spitting of wrath:  for through thee they spat on Him Whose spittle, gave sight to the blind.—17. On thee, Evil One, from all tongues, shall be all curses:  for through thee men blasphemed Him, Who opened dumb mouths.—18. Blessed is He Who avenged our wrong, though in silence:  and stirred up Death against the Evil One, to fall upon him!—19. Sound we Hosannas, my brethren, as did Gideon:

Judg. vii. 18–22.

Hymn LX.

1. O what amazement befel the Evil One, of a sudden, my brethren:  when the sinful woman was corrected, and gained Wisdom!—2. R., Glory to the One Who alone, conquered the Evil One; and to Him yea Him be also confession, Who vanquished Death!—3.  The Evil One marvelled “Where is her laughter? where her perfumes? where her dancing and outward ornament, and inward wickedness?”—4. Instead of that light laughter, she is given up to tears:  She has cut off her hair to wipe the dust, off the feet of Jesus.—5. Naught lasts in her of any doctrine, nor abides in her:  from our instruction she has escaped and cast away, all that I taught her.—6. She has denied us and our acquaintance, and even as though:  she had never seen me she has blotted my image, out of her mind.—7. The living leaven of Jesus flew to her, Jesus was silent:  but she made bold to press and enter, though none called her.—8. She forgot our love of many years, and in the twinkling of an eye:  from between me and her she removed it, and set Death there.—9. For instead of laughter weeping delights her, and instead of paint:  a shower of tears, and instead of ornament, a sad countenance.—10. Zaccheus I made chief of extortioners, and her I made:  chief of wantons; my two wings, Jesus has broken.—11. If so be Zaccheus becomes his disciple, and if so be she:  becomes his hearer, henceforth they fetter, my craftiness.—12. Carved images henceforth are a mockery and the carvers:  a derision, and the worshippers a laughing-stock.—13. I shut men’s eyes that they might not perceive, that they are carved images:  Jesus opens their eyes to see that they are the works of men’s hands.—14. If Jesus has chosen for Himself preachers, then our preaching:  whereof the whole world is full, is put to silence.—15. For lo! the Chaldeans with the soothsayers, and lo! the wizards:  with the diviners they are smitten and the priests, with all evil ones!—16. Ye priests are ended and have given up the Ghost from henceforth, depart ye diviners! become husbandmen, the Chaldeans likewise, shall close their books.—17. If the Hebrews have become His disciples, who by all miracles:  were not subdued, who of the nations, shall not obey him?—18. If he begins to set straight the reverse, He brings to naught our speech:  henceforth He will not hesitate against us, He who rebukes all men.—19. In that I was worshipped in all temples, our disgrace is greater:  than our honour was, for all men spit, upon our altars.—20. Flesh of sacrifice becomes abhorred, into fragments:  idols are broken, and carven images burn, under their pots.—21. All our work becomes a laughing-stock, and a ruin:  all that we have built, and a mockery, all that we have taught.—22. The secret mysteries that I taught them, laboriously:  are about to be spread abroad, on the housetops.—23. Of the Egyptians I was more proud, than of any nation:  for they used to worship even, the onions and garlic.—24. Lo! I fear lest even here, where delusion was so great:  truth shall prevail that there exceedingly, Jesus may reign.—25. And if when He was an infant, and fled and went down, Egypt marvelled:  yea lulled him—this strangler of babes, loved their Babe.—26. Was it a pledge He went down to give her, as a betrother:  giving assurance that when of full age, He will also take her to wife?—27. Pharaoh cannot set his foot firm, for this is no stammerer:  that he should deceive Him, and no bondman, that he should lie unto Him.—28. Moses smote and the Egyptians rebelled, and he chastised the people:  and the Hebrews rebelled—Jesus is smitten, and gives life to all.—29. This is hard to understand that not by force; lays He His yoke:  on the rebellious:  He was rebuked, and He instructs others.—30. The spittle of His mouth, wiped off and took away, the shame of Adam:  by the smiting of His cheeks, He rooted out our wrathfulness, from His disciples.—31. By the nails which he received, He made me to suffer.  I rejoiced when I crucified Him:  and I knew not that He was crucifying me, in His crucifixion.

Hymn LXI.

1. In wisdom let us hearken to Death, O my beloved:  how he accuses us for our weeping, and for our mourning.—2. R., To thee be praise Who cameth down, to follow Adam:  and foundest Adam and also in the children of Adam.—3. And rightly perhaps he says, “Ye slay:  without mercy and lo! ye weep, as though merciful.”—4. Ye have made me as a cruel one, O ye murderers:  for ye slay one another, without my help!—5. While Death was but desiring to come, the sword came before him:  let us see then against whom cries out, the blood of the slain.—6. Against you cry out the strangled, who were suffocated:  for it shames me of the rope, of their strangulations.—7. They take away from me even my rest, for without me:  how could the strangled and the slain, enter Sheol?—8. Lo! your infants are cast out, as those in Egypt:  your sons have ye sacrificed to demons, O demoniacs!—9. While Death was but desiring to taste, of your corpses:  Cain refreshed me beforehand, with blood of man.—10. While I was but desiring to wait patiently, till Adam should die:  before I had power ye gave me power, over your bodies.—11. Cain with his sword overthrew, the gate of Sheol:  for it was closed and before the time, he first opened it.—12. He by treading made the way of Sheol, without my help:  for in the way ye have trodden out for me, lo! I walk therein.—13. Nine hundred years I sat and waited, for Adam to die:  but Cain not even a day, endured his brother.—14. Robbers upon the highways, are worse than I:  I am slumbering while they, are watching to slay.—15. Lo! your slaughtered in the graves, and your murdered in your ways; and your strangled upon your stakes!—16. “If I rebelled against my lord, yea and slew him:  who was he that slew these here,” said Jehu.—17. And if I Death have taken, your departed:  the strangled, the slain, and the slaughtered, who was it slew them?—18. Ye are Satan to each other, and the Evil One is abhorred:  ye are pestilence to each other, and Death is blamed!—19. Your own will to you is Satan, yea and a murderer:  but of Death and of Satan, all men complain.—20. Poison of Death ye give also to drink, each to other:  lo! how many Deaths have ye, beside me.—21. Wiles, stratagems, yea and snares, sword and poison:  how many Deaths from you and in you, lo! are there born.—22. The judge in the judgment-hall, is a second Death:  he slays for secret reward, but I for naught.—23. I have seen bribery and marvelled at it, that ran and outran me:  how many slain does bribery, slay, and none perceives!—24. I am ashamed that so unskilfully, I conduct myself:  if I take even one corpse, all men perceive it.—25. In the houses weeping and in the streets, also wailing:  and even unto the gates of Sheol, they groan over me.—26. Groan over yourselves that ye are thus hateful, and ye hate me:  Sheol henceforth shall groan over you, O murderers!—27. With torture, scourging and fire, yea with stoning:  ye put to death the sons of men, and ye are proud!—28. I am more modest than you and merciful, also reverent:  for with reverence I bear away, your departed.—29. On the bed I deal gently, with him that is sick:  and quietly I lay him to sleep, for but a while.

Hymn LXII.

1. Lo! Death, the King of silence, complains, my brethren:  that we have filled his abode with the wailing, of Hope cut off.—2. R., To Him be great praise Who comest down, to us here below:  and suffered and rose again and in His Body, raises our bodies!—3. While we weep like madmen, at the gates of Sheol:  hearken what Death says, reproaching us.—4. It shames me, says Death, that ye, have overcome me:  the half of Sheol suffices not, to contain your slain.—5. For alien corpses together, lie heaped in Sheol:  there are two divisions there, the dead, the slain.—6. Whereas I should complain that ye have wronged me, lo! ye are weeping:  ye have burst the gate of Sheol, and done me hurt.—7. For ye are like unto an infant, which while yet weeping:  laughs again as ye also, over your dead.—8. For there is no discretion in your mourning, and no understanding:  in your laughter—for to me ye seem like, to a weaned babe.—9. One hour weeping and wailing, and after a little:  both jesting and wantonness, as of children.—10. For ye are unable to become, perfect men:  that weep not yea and laugh not, as the discreet.—11. Touching your books we are grieved, that they have toiled over them:  who should read them unto you, even the divine Scriptures.—12. The readers are crying aloud, for ye are deaf:  this their crying proves concerning you, that ye are as stocks.—13. For since the reader and the interpreter, are crying aloud:  your ears therefore are heavy, or else your hearts.—14. For if there were with you an ear, open to persuasion:  it were meet to hear little, and to do much.—15. But because its hearing is closed, whoso knocks at it:  the voice returns back to him, who sent it forth.—16. There is no crying with me of mine, I am not deaf:  none that reads or interprets for me, I am not dull.—17. The breath that is from Him commands me, sons the God of truth:  and with the command there follows, also the fulfilment.—18. With me is no holding back, no turnings aside:  I wot no arrow even, could outstrip me.—19. But your voices are scorned by me, when ye are weeping:  over the graves of your departed, in the cutting off of hope.—20. Were it possible or permitted, when ye are weeping:  I would go forth and tell you, to your faces.—21. “I am endeavouring to give, an account of the death:  and your voices disturb me, that I err in my count.”—22. Ye nations, let not your understanding, become childish:  like that nation whose intelligence, was never great.—23. In which prudence bestows not itself, as in a fool:  for its thoughts are darkness, without discernment.—24. For your infants and your sons, in the resurrection:  they shall be foremost to come forth, as the first fruits—25. Then after them shall come the just, as victorious:  last shall come forth the sinner, as put to shame.—26. For although in the twinkling of an eye, they be quickened:  yet is it in order that their ranks, come forth from Sheol.—27. Prophets come forth and Apostles, and holy Fathers:  following them in due array, according to command.—28. Lo! that which now is sown, in random mixture:  is yielded back in great order, as garden-herbs.—29. For though one in the sowing, should mix all seeds:  that which is earlier than its fellow, prevents its fellow,—30. And not as their going down was confused, so disordered shall be:  their coming up from the earth, for its order is fixed.—31. Lo! I have been against myself, in what I have said:  for secret things which ye comprehended not, from me ye have learned.—32. Instead of the tears that profit not, which are at the tomb:  pour them forth in your prayer, in the midst of the Church.—33. For to the dead there is profit in these, and likewise to the living:  weep not with a weeping that afflicts, both dead and living!

Hymn LXIII.

1. Who shall weigh the recompense of Abraham? whom I marvelled at when he bound, his only son.—2. R., To thee be glory, Voice that bringest to life the dead in Sheol:  and they have come up as preachers, of His Son Who quickens all!—3. At that time I came forth in haste, to see the marvel:  how that his knife was drawn out, against his beloved.—4. I gathered my manifold memories, from all quarters:  and I collected my spirit to marvel, at that illustrious one.—5. How therefore can ye read, that great story? ye have despised the reading of it, in your very ears.—6. The sword of Jephthah rebukes, him that laments:  his daughter was to him a mirror of life from the dead.—7. She gave herself for her father, so commend ye:  your life to the Father of all, in the hope of your end.—8. In the womb then did ye not make trial, of a mystery of Sheol? yet in Sheol ye had more rest, than in the womb.—9. It is stubborn in you to stand up against, my mighty will:  for lo! to succour them I take away, your departed.—10. By the king of Moab who slew, his son with his hands:  he is put to shame who laments, for the departed one.—11. He was a profane man, lo! according, to what you read:  but ye are doctors and teachers, as ye suppose.—12. He endured, but ye are furious, in your mourning:  against the will of the Lord of all, while ye are weeping.—13. I fear however to let pass, the story of Job:  through this feeble mouth of mine, for I am unworthy.—14. So in like manner I turn aside, from mention of their bones:  though I praise Him who granted, that they should come to me.—15. Dishonour not your members, by your sins:  for in Sheol the bones are despised, of evildoers.—16. Whenever I see the body of one of the evil:  I trample on it and curse, even his memory.—17. But wherever I see a bone, of one of the just; I set it apart and honour it, and do it worship.—18. Ye feeble ones understand not, all my ordinances:  with you orders are confused, for ye are blind.—19. It is Moses alone that I know, to have honoured like me:  the bones of that Joseph whom I magnify.—20. But Moses did such honour, to one pure body:  but I to the body and the bones, of all the righteous.—21. Brightly shine the bones of Prophets, and of Apostles:  a lamp to me in darkness, are all the righteous.—22. I worship Him Who lightens for me, the darkness of Sheol:  the splendour of Moses who was so great, was as the sun to me.

Hymn LXIV.

1. O feeble ones, why weep ye, over your dead:  who in death are at rest from sorrows and sins?—2. R., Glory to Him Who endured all, for the sake of all men:  yea tasted death for the sake of all, to bring all to life—3. I reveal unto you, that even Satan, though much content:  at your weeping, yet laughs much, at your mourning.—4. In mockery he winks at me and nods to me, as a jester:  “Come let us laugh at sinners, for lo! they are mad.”—5. Truly they have given up remembrance of that fire, which I have hidden for them:  and lo! the fools are drunken with weeping, for their departed.—6. Instead of weeping as though, without provision:  I had plundered and sent forth their dead, lo! they are mad.—7. The souls of the evil are to be afflicted, till the judgment day:  and these weep over the graves, like to madmen.—8. They care not for their own sins, that haply to-morrow:  they must go in shame of face, to join their dead.—9. And thus shall all be put to shame alike, family by family:  in Sheol the wretches shall repent without avail.—10. Leave the drunken and the madman, until that day:  wherein each shall shake off his wine wherewith he was maddened.—11. I will go to gather them, like children:  that they may play the wanton and the madman, until they perish.—12. Lo! I have revealed to you the mystery, the secret of my comrade:  go forth therefore, depart, amend, in repentance.—13. Leave me, I too will depart, I will see to my affairs:  that with open face I may give my account to my Lord.—14. I know that the wind as it blew, has borne away my words:  for ye are the same whom I, ofttimes have proved.—15. I remember Jeremiah how he, compared boldness:  to the Indian who changes not his skin, though it is of freedom.—16. For this too belongs to it, even to freedom:  that it binds itself by the will, as though by nature.—17. For so powerful is the will, in them that are free:  that it may be likened to nature, through its workings.

I.e. though boldness is matter of free will, it becomes a second nature.

Hymn LXV.

1. Man, O Death, despise thou it not, that image of Adam:  which like a seed is committed to earth, till the Resurrection.—2. R., To thee be glory Who didst descend and plunge, after Adam:  and draw him out from the depths of Sheol, and bring him into Eden!—3. Death, I marvel at this seed, and at your words:  for lo! after five thousand years, it springs not yet.—4. M., Its present state passes away, as winter does:  and as a handful of corn it comes in the resurrection, to the garner of life.—5. D., That there is vintage-time, lo! I know, but I have not seen:  the dead at any time sown, or yet reaped.—6. M., There is coming a reaping, O Death, that will leave thee bare:  and the Watchers shall go forth as reapers, and make thee desolate.—7. D., When did I become husbandman, instead of vine-dresser? who has turned Sheol the wine-press, into a tilled field?—8. M., Does not the seed then teach thee, which decays and dies:  and is cut off from hope, yet from the rain, recovers hope?—9. D., A dream have ye seen ye feeble ones, of life from the dead:  for in waking time the resurrection, ye do not see.—10. M., Thy drowsiness hinders thee, that thou seest not:  the multitudes of mysteries which cry aloud, of the resurrection.—11. D., I know that seeds come to life, but I have not seen:  bones that grew in Sheol, and sprang and came up.—12. M., All thy discourse is like thyself, for lo! Ezekiel:  has taught thee how in the valley, the dead come to life.—13. D., Trees have I seen how in summer, they put on their garments:  but bones in their nakedness, are cast into Sheol.—14. M., Moses broke by his splendour, thy heart, O Death:  the son of Adam has regained and put on, the glory of Adam.—15. D., Our law in Sheol is this, to keep silence:  for you are words and for me deeds, O feeble ones.—16. M., How are the aged passed over if thou be vinedresser?  He Who hindered thee from taking their lives, the same quickens all.—17. The babe in the womb confutes thee, which is as buried there:  to me it proclaims life from the dead, but to thee despoiling.—18. The despised flower despises thee, for it is shut up and passed over:  yet though lost it is not lost, but blossoms again.—19. The chick cries out from the egg, wherein it is buried:  and the graves are rent by a Voice, and the body arises.—20. For a body too is the chick, that is in the egg:  lo! its body to our body proclaims, the life from the dead.—21. With the locust thy plea is overthrown, and ended, O Death:  for in coming forth from the dust it teaches, the life from the dead.—22. D., I had been content if already, the resurrection had been:  for the day of resurrection had disturbed me less, than your judgments.—23. Merciful is the Son of the Highest, yea good and just:  and will not harshly avenge on me, the death of Adam.—24. Have ye then no understanding, to perceive this:  that your father laid on you, this retribution?

Hymn LXVI.

1. Hold your peace, O mortals (said Death), a little while:  and be like me who am so silent, in the midst of Sheol.—2. R., To Thee be glory, Watcher, that didst come down, after them that slept:  and utter the voice from the Tree, and waken them!—3. Ye are grieving, yea, weeping, for him that has gone:  as though he came to grind for me, the mill in Sheol.—4. Great is the peace I give, unto the wearied:  I wax not weary as you, nor weary them.—5. I hear all manner of curses, from thankless men:  the sons of Adam are like Adam, who was thankless to his Lord.—6. Contrary one to the other are your voices, and your doings:  with your voices ye weep and in your doings, ye fight daily.—7. I heard weeping and I thought to myself, that none labours:  I saw toiling and I thought to myself, that no man dies.—8. The struggles of man made me think, that he is not mortal:  his great weeping made me think, that to-morrow he is not.—9. Hear and let me be your counsellor, if ye be willing:  for these two, these burdens, are very bitter.—10. Cease a little while from this toil, and from this weeping:  toil ye and weep as mortals, who to-morrow vanish.—11. Ye are frantic with weeping, for your departed:  and ye struggle in toiling, for your possessions.—12. It is well with the infants that die, and blessed are they:  for they are freed from the misery, whereunto ye are cast.—13. Suffer me to go to Sheol, and there to say:  “Happy are ye silent dead, how tranquil are ye!”—14. Hear the conclusion of our own words, If there be a resurrection:  weep not ye, neither labour as though strangers.—15. Ye straggle as one who was to live, here forever:  and ye weep as one who never, should rise again.—16. Hear my words, if there be with you place for hearing:  and prepare you provision that when I call ye may answer.—17. For I hearken even I, to Him that calls me:  and will restore your bodies, with your treasures.—18. Let there be peace between us, until that day:  and when ye come forth I will cry and say, “Depart in peace!”—19. Come ye, you and I even now, shall give glory:  to Him that brings to death and to life, that He may give aid.—20. Praise from us all be to thee, O Lord, the living Sacrifice! Who by the sacrifice of Thy Body hast given life to quick and dead.—21. Praise to Him Who clothed Himself in our body, and died and rose again:  He died in us and we live in Him, blessed be He Who sent Him!

Hymn LXVII.

1. Come ye, let us hear how Death convicts the People:  that harsher than Death was their sword, against the just.—2. R., To Thee be glory, Who by Thy sacrifice, hast redeemed our disgrace:  and Whose death was instead of all deaths, that Thou mightst raise all!—3. It was not Death indeed that crucified Jesus, but it was the People:  how hateful then the People, that are yet more hateful than I!—4. Into the pit they cast Jeremiah, the miry pit:  but I in Sheol allotted, honour to his bones.—5. Naboth they bruised to death with stones, as though he were a dog:  how good am I who have never stoned, even a dog!—6. The Hebrew women in famine, ate their children:  Sheol is good who delivers and gives them up, without difficulty.—7. To the widow I gave her son, by the hand of Elijah:  to the Shunamite her beloved, by the hand of Elisha.—8. The Hebrew women in greed, ate their children:  Sheol gave up the dead and learned, to fast soberly.—9. Sheol was not indeed Sheol, but its semblance:  Jezebel was the true Sheol, who devoured the just.—10. The sons of the prophets and the prophets, she slew and cast down:  to heaven Elijah escaped, from her fury.—11. How many deaths instead of one Death, were among the People! and how many Sheols instead of one, were there also!—12. Samaria and Jezrael her daughters, in Israel:  and Zion and Jerusalem her sister, in Judea.—13. Prophets and just men in Judea, and in Israel:  in these two abysses, they were drowned.—14. Why then is Sheol hated, and she alone:  though there be many that are hateful, rather than she?—15. The dead of the men of Judah, to me are right hateful:  yea, abhorred by me are their bones, in the midst of Sheol.—16. Would that then I had a way to cast them out:  to cast their bones thence from Sheol, for they cause her to rot.—17. I wonder at the Holy Spirit, that He thus dwelt:  in the midst of a People whose savour stank, as their conversation.—18. Onions and garlic are the heralds of their doings:  as is the food so is the understanding, of this defiled people.—19. Through the supplication of all that bow, and worship Thy Father:  have mercy on Thy worshipper, who is thankless for Thy love.—20. From Hebrews and Aramæans, and also from the Watchers:  to Thee be praise and through Thee to Thy Father, be also glory!—21. For that I have a mouth to Death, who is without mouth:  may the Son Who is all mouths, hold back my offence from His Father!

Hymn LXVIII.

1. Man., O, Death, be not thou boastful, over the just:  the sons of thy Lord who at His command, come to dwell with thee.—2. R., To thee be glory that by Thy command, Death has reigned:  and by Thy Resurrection has been humbled to low estate!—3. Death., Herein am I exceeding great, according to thy saying:  that though I be bond-man I trample on them that are free.—4. M., Adam was chosen and ruler, and under his yoke:  thou, Death, and the Evil One, thy fellow, became bondmen.—5. D., This is our pride that lo! the slaves have become lords:  Death, and Satan, his fellow, have trampled on Adam.—6. M., Lo! the humbling of thee and thy fellow, accurst servants! how Enoch trampled on you both, and rose aloft and reigned.—7. D., If so be Enoch made me grieve, yet have I comfort for on Noah’s dust in Sheol, lo! I trample.—8. M., Tremble, O Death, before man, for though a servant, the yoke of his dominion reigns on all creatures.—9. D., I rejoice then that they are no mean foes that I have overcome:  for according to the greatness of the vanquished, he is great that overcomes.—10. M., Well does thy voice sing triumph, O Death, over the just:  for Enoch and Elijah have broken thy pair of wings.—11. D., I know how to weigh my sorrows with my comforts:  in place of two, lo! many are come and coming.—12. M., All that are come and coming to thee dwell as sojourners, and depart from thy abode as Lazarus.—13. D., This thy saying hurts me not, rather it heals me:  for Lazarus who rebelled against me, I again subdued.—14. M., Make answer, O Death, and argue what constrained him, to be raised unless it were a mystery, showing forth his resurrection.—15. D., Ye are famous in arguing as idle ones, while I labour in my task to discern and perform—16. M., Thou wast well prepared for argument, what has checked thee?  The truth of our resurrection has constrained thee by its reputations.—17. D., Ye have made me hated by you, though I be not hateful:  I am he that gives rest to your aged, and your afflicted.—18. Ye have made me as one that troubles, O ye mortals:  Adam brought death upon you, and I bear the blame.—19. Gently will I expose you, for I am a slave, and ye are they that by your sins have made me king.—20. The will of Adam roused me for I was at rest:  I was dead and ye quickened me, that ye might die by me.—21. I accuse the lying ones, who slew and denied it:  for Adam slew himself and charges me.—22. The beginning of strife was the accursed serpent which has rightly been crippled:  which crept, entered, and set enmity between me and you.—23. Satan is passed by and it is against me that ye are roused:  go, strive with the Evil One who made you transgress.—24. He is my comrade and I deny it not, but though he be much hated, what need that I be blamed for him.  I deny him henceforth.—25. Hearken to my words, O mortals, and I will console you:  I have afflicted you and I confess the life from the dead.—26. For there begins to steal into my ears a voice of preparation:  of the trumpet that holds itself ready to sound.—27. Hear my words and put much oil into your lamps:  for hindrance from my part there is none for you.—28. Yet, Know ye that even although I have said these things, dear is the sound of your voice in the solitude of Sheol.—29. For man has been weighed by me, and great is his peace:  for snakes and fishes and birds come to meet him.—30. But it is a marvel that to the Watchers, too, his converse is dear:  yea, the Evil One in Gehenna, desires his presence.—31. Ye shall have life from the dead, O ye mortals, and I who am bereft shall be bereft in the midst of Sheol.—32. Let praise ascend from all to Thee Who quickenest all, and from every quarter gatherest the dust of Adam!

Hymn II.

Blessed be that Child, Who gladdened Bethlehem to-day!  Blessed be the Babe Who made manhood young again to-day!  Blessed be the Fruit, Who lowered Himself to our famished state!  Blessed be the Good One, Who suddenly enriched our necessitousness and supplied our needs!  Blessed He Whose tender mercies made Him condescend to visit our infirmities!

Praise to the Fountain that was sent

There is perhaps an allusion here to the pool of Siloam, which comes from the root employed in the original.

Glory to Him, Who came to us by His first-born!  Glory to the Silence,

This name is given by St. E. to the Father, to suggest to the mind that there was a period when the Father had not begun to work by His Word.

Glory to that Hidden One, Whose Son was made manifest!  Glory to that Living One, Whose Son was made to die!  Glory to that Great One, Whose Son descended and was small!  Glory to the Power Who did straiten His greatness by a form, His unseen nature by a shape!  With eye and mind we have beheld Him, yea with both of them.

Glory to that Hidden One, Who even with the mind cannot be felt at all by them that pry into Him; but by His graciousness was felt by the hand of man!  The Nature that could not be touched, by His hands was bound and tied, by His feet was pierced and lifted up.  Himself of His own will He embodied for them that took Him.

Blessed be He Whom free will crucified, because He let it:  blessed be He Whom the wood also did bear, because He allowed it.  Blessed be He Whom the grave bound, that had [thereby] a limit set it.  Blessed be He Whose own will brought Him to the Womb and Birth, to arms and to increase [in stature].  Blessed He whose changes purchased life for human nature.

St. E. seems to mean, that whereas the alterations man undergoes in his body tend ultimately to decay the same when undergone by our Lord tended to life.

Blessed He Who sealed our soul, and adorned it and espoused it to Himself.  Blessed He Who made our Body a tabernacle for His unseen Nature.  Blessed He Who by our tongue interpreted His secret things.  Let us praise that Voice whose glory is hymned with our lute, and His virtue with our harp.  The Gentiles have assembled and have come to hear His strains.

Glory to the Son of the Good One, Whom the sons of the evil one rejected!  Glory to the Son of the Just One, Whom the sons of wickedness crucified!  Glory to Him Who loosed us, and was bound for us all!  Glory to Him Who gave the pledge, and redeemed it too!  Glory to the Beautiful, Who conformed us to His image!  Glory to that Fair One, Who looked not to our foulnesses!

Glory to Him Who sowed His Light in the darkness,

Ps. xcvii. 2.

Praise to the Rich, Who paid for us all, that which He borrowed not;

Ps. lxix. 4.  Comp. Luke xvi. 6.

Glory to Him Who could never be measured by us!  Our heart is too small for Him, yea our mind is too feeble.  He makes foolish our littleness by the riches of His Wisdom.  Glory to Him, Who lowered Himself, and asked;

Luke ii. 46.

Let us adore Him Who enlightened with His doctrine our mind, and in our hearing sought a pathway for His words.  Praise we Him Who grafted into our tree His fruit.  Thanks to Him Who sent His Heir, that by Him He might draw us to Himself, yea make us heirs with Him!  Thanks to that Good One, the cause of all goods!

Blessed He Who did not chide, because that He was good!  Blessed He Who did not spurn, because that He was just also!  Blessed He Who was silent, and rebuked; that He might quicken us with both!  Severe His silence and reproachful.  Mild His severity even When He was accusing; for He rebuked the traitor, and kissed the thief.

Glory to the hidden Husbandman of our intellects!  His seed fell on to our ground, and made our mind rich.  His increase came an hundredfold into the treasury of our souls!  Let us adore Him Who sat down and took rest; and walked in the way, so that the Way was in the way, and the Door also for them that go in,

John x. 9, xiv. 6.

Blessed the Shepherd Who became a Lamb for our reconcilement!  Blessed the Branch Who became the Cup of our Redemption!  Blessed also be the Cluster, Fount of medicine of life!  Blessed also be the Tiller, Who became Wheat, that He might be sown; and a Sheaf,

Alluding to the wave-offering, Levit. xxiii. 11, which was ordinarily interpreted of Christ.

Glory be to Him, Who never felt the need of our praising Him; yet felt the need as being kind to us, and thirsted

Mat. xxv. 40.

Let us praise Him, Who prevailed and quickened us by His stripes!  Praise we Him, Who took away the curse by His thorns!  Praise we Him Who put death to death by His dying!  Praise we Him, Who held His peace and justified us!  Praise we Him, Who rebuked death that had overcome us!  Blessed He, Whose helpful graces cleansed out the left side!

Allusion is here made perhaps to Eccles. x. 2, “a wise man’s heart is at his right hand, but a fool’s heart is at his left.”

Praise we Him Who watched and put to sleep him that led us captive.  Praise we Him Who went to sleep, and chased our deep sleep away.  Glory be to God Who cured weak manhood!  Glory be to Him Who was baptized, and drowned our iniquity in the deep, and choked him

Luke viii. 33.

Blessed be the Physician Who came down and amputated without pain, and healed wounds with a medicine that was not harsh.  His Son became a Medicine, that showed sinners mercy.  Blessed be He Who dwelt in the womb, and wrought therein a perfect Temple, that He might dwell in it, a Throne that He might be in it, a Garment that He might be arrayed in it, and a Weapon that He might conquer in it.

Blessed be He Whom our mouth cannot adequately praise, because His Gift is too great for skill of orators [to tell]; neither can the faculties adequately praise His goodness.  For praise Him as we may, it is too little.

And since it is useless to be silent and to constrain ourselves, may our feebleness excuse such praise as we can sing.

How gracious He, Who demands not more than our strength can give!  How would Thy servant be condemned in capital and interest, did he not give such as he could, and did he refuse that which He owed!  Ocean of glory Who needest not to have Thy glory sung, take in Thy goodness this drop of praise; since by Thy Gift Thou hast supplied my tongue a sense for glorifying Thee.

Hymn III.

Blessed be that first day of thine, Lord, wherewith this day of Thy Feast is stamped!  Thy day is like Thee, in that it shows mercy unto men, in that it is handed down and comes with all generations.

This is the day that ends with the aged, and returns that it may begin with the young! a day that by its love refreshes itself, that it may refresh by its might us decayed creatures.  Thy day when it had visited us and passed, and gone away, in its mercy returned and visited us again:  for it knows that human nature needs it; in all things like unto Thee as seeking us.

The world is in want of its fountain; and for it, Lord, as for Thee, all therein are athirst.  This is the day that rules over the seasons! the dominion of Thy day is like Thine, which stretches over generations that have come, and are to come!  Thy day is like unto Thee, because when it is one, it buds and multiplies itself, that it may be like Thee!

In this Thy day, Lord, which is near unto us, we see Thy Birth that is far off!  Like to Thee be Thy day to us, Lord; let it be a mediator and a warranter of peace.

Thy day reconciled Heaven and earth, because therein the Highest came down to the lowest.

Thy day was able to reconcile the Just One, who was wroth at our sins; Thy day forgave thousands of sins, for in it bowels of mercy shone forth upon the guilty!

Great, Lord, is Thy day; let it not be small upon us, let it show mercy according as it used to do, upon us transgressors!

And if every day, Lord, Thy forgiveness wells forth, how exceeding great should it be upon this day!  All the days from the Treasure of Thy bright day gain blessings.  All the feasts from the stores of this feast have their fairness and their ornaments.  Thy bowels of mercy upon Thy day make Thou to abound unto us, O Lord!  Make us to distinguish Thy day from all days! for great is the treasure-house of the day of Thy Birth; let it be the ransomer of debtors!  Great is this day above all days, for in it came forth mercy to sinners.  A store of medicines is this Thy great day, because on it shone forth the Medicine of Life to the wounded!  A treasure of helpful graces is this day, for that on it Light gleamed forth upon our blindness!  Yea, it also brought a sheaf unto us; and it came, that from it might flow plenty upon our hunger.  This day is that forerunning Cluster, in which the cup of salvation was concealed!  This day is the first-born feast, which, being born the first, overcomes all feasts.  In the winter which strips the fruit of the branches off from the barren vine, Fruit sprang up

Isa. v. 2.

And who is able, Lord, to tell me up the several succours that are hid in Thee?  How shall the parched mouth be able to drink from the Fountain of the Godhead!  Answer today the voice of our petition; let our prayer which is in words take effect in deeds.  Heal us, O my Master; every time that we see Thy Feast, may it cause rumours that we have heard to pass away.  Our mind wanders amid these voices.  O Voice of the Father, still [other] voices; the world is noisy, in Thee let it gain itself quiet; for by Thee the sea was stilled from its storms.  The devils rejoiced when they heard the voice of blasphemy:  let the Watchers rejoice in us as they are wont.

Mat. xviii. 10.

Hymn IV.

This is the month which brings all manner of joy; it is the freedom of the bondsmen, the pride of the free, the crown of the gates, the soothing of the body, that also in its love put purple upon us as upon kings.

This is the month that brings all manner of victories; it frees the spirit; it subdues the body; it brings forth life among mortals; it caused, in its love, Godhead, to dwell in Manhood.

In this day the Lord exchanged glory for shame, as being humble; because Adam changed the truth for unrighteousness as being a rebel:  the Good One had mercy on him, justified and set right them that had turned aside.

Let every man chase away his weariness, since that Majesty was not wearied with being in the womb nine months for us, and in being thirty years in Sodom among the madmen.

Is. i. 10.  Rev. xi. 8.

Because the Good One saw that the race of man was poor and humbled, He made feasts as a treasure-house, and opened them to the slothful, that the feast might stir up the slothful one to rise and be rich.

Lo! the First-born has opened unto us His feast as a treasure-house.  This one day in the whole year alone opens that treasure-house:  come, let us make gain, let us grow rich from it, ere they shut it up.

Blessed be the watchful, that have taken by force

Mat. xi. 12.

In this feast, let each one of us crown the gates of his heart.  The Holy Spirit longs for the gates thereof, that He may enter in and dwell there, and sanctify it, and He goes round about to all the gates to see where He may enter.

In this feast, the gates are glad before the gates,

I. e., the gates of the heart, before the gates of the Church.

At the Birth of the Son the king was enrolling all men for the tribute-money, that they might be debtors to Him:  the King came forth to us Who blotted out our bills,

Col. ii. 14.

Moses shut up a lamb in the month Nisan on the tenth day; a type this of the Son that came into the womb and shut Himself up therein on the tenth day.

Of Nisan.  So St. E. writes on Exod. xii. 3.  “The Lamb is a type of our Lord, who on the tenth of Nisan entered into the womb; for from the tenth day of the seventh month when Zachary received the message of John’s birth, even to the tenth day of the first month when Mary received the message from the Angel, are six months.”

The darkness was overcome, that it might proclaim that Satan was overcome; and the sun gave longer light, that it might triumph, because the First-born was victorious.  Along with the darkness the dark one was overcome, and with the greater light our Light conquered!

Joseph caressed the Son as a Babe; he ministered to Him as God.  He rejoiced in Him as in the Good One, and he was awe-struck at Him as the Just One, greatly bewildered.

“Who hath given me the Son of the Most High to be a Son to me?  I was jealous of Thy Mother, and I thought to put her away, and I knew not that in her womb was hidden a mighty treasure, that should suddenly enrich my poor estate.  David the king sprang of my race, and wore the crown:  and I have come to a very low estate, who instead of a king am a carpenter.  Yet a crown hath come to me, for in my bosom is the Lord of crowns!”

With rival words Mary burned, yea she lulled Him, [saying,] Who hath given me, the barren, that I should conceive and bring forth this One, that is manifold; a little One, that is great; for that He is wholly with me, and wholly everywhere?

The day that Gabriel came in unto my low estate, he made me free instead of a handmaid, of a sudden:  for I was the handmaid of Thy Divine Nature, and am also the Mother of Thy human Nature, O Lord and Son!

Of a sudden the handmaid became the King’s daughter in Thee, Thou Son of the King.  Lo, the meanest in the house of David, by reason of Thee, Thou Son of David, lo, a daughter of earth hath attained unto Heaven by the Heavenly One!

How am I astonied that there is laid before me a Child, older than all things!  His eye is gazing unceasingly upon Heaven.  As for the stammering of His mouth, to my seeming it betokens, that with God its silence speaks.

Who ever saw a Child the whole of Whom beholdeth every place?  His look is like one that orders all creatures that are above and that are below!  His visage is like that Commander that commandeth all.

How shall I open the fountain of milk to Thee, O Fountain?  Or how shall I give nourishment to Thee that nourishest all from Thy Table?  How shall I bring to swaddling clothes One wrapped round with rays of glory?

My mouth knows not how I shall call Thee, O Thou Child of the Living One:  for to venture to call Thee as the Child of Joseph, I tremble, since Thou art not his seed:  and I am fearful of denying the name of him to whom they have betrothed me.

While Thou art the Son of One, then should I be calling Thee the Son of many.  For ten thousand names would not suffice Thee, since Thou art the Son of God and also the Son of man, yea, David’s Son and Mary’s Lord.

Who hath made the Lord of mouths to be without a mouth?  For my pure conception of Thee wicked men have slandered me.  Be, O Thou Holy One, a Speaker for Thy Mother.  Show a miracle that they may be persuaded, from Whom it is that I conceived Thee!

For Thy sake too I am hated, Thou Lover of all.  Lo! I am persecuted who have conceived and brought forth One House of refuge for men.  Adam will rejoice, for Thou art the Key of Paradise.

Lo, the sea raged against Thy mother as against Jonah.  Lo, Herod, that raging wave, sought to drown the Lord of the seas.  Whither I shall flee Thou shalt teach me, O Lord of Thy Mother.

With Thee I will flee, that I may gain in Thee Life in every place.  The prison with Thee is no prison, for in Thee man goes up unto Heaven:  the grave with Thee is no grave, for Thou art the Resurrection!

John xi. 25.

A star of light which was not nature, shone forth suddenly; less than the sun and greater than the sun, less than it in its visible light, but greater than it in its hidden might, by reason of its mystery.

The Morning Star cast its bright beams among the darknesses, and led them as blind men, and they came and received a great light:  they gave offerings and received life, and they worshipped and returned.

In the height and the depth two preachers were there to the Son:  the bright star shouted above; John also preached below, two preachers, an earthly and a heavenly.

That above showed His Nature to be from the Majesty, and that below too showed his Nature to be from mankind.  O great marvel, that His Godhead and His Manhood each was preached by them.

Whoso thought Him earthly, the bright star convinced him that He was heavenly; and whoso thought Him spiritual, John convinced him that He was also corporeal.

In the Holy temple Simeon carried Him, and lulled Him, [saying,] “Thou art come, O Merciful One, showing mercy on my old age, making my bones to go into the grave in peace.  In Thee shall I be raised from the grave into Paradise!”

Anna embraced Him, and put her mouth to His lips, and the Spirit dwelt upon her own lips.  As when Isaiah’s mouth was silent, the coal

Isai. vi.

Hymn V.

At the birth of the Son, there was a great shouting in Bethlehem; for the Angels came down, and gave praise there.  Their voices were a great thunder:  at that voice of praise the silent ones came, and gave praise to the Son.

Blessed be that Babe in whom Eve and Adam were restored to youth!  The shepherds also came laden with the best gifts of their flock:  sweet milk, clean flesh, befitting praise!  They put a difference, and gave Joseph the flesh, Mary the milk, and the Son the praise!  They brought and presented a suckling lamb to the Paschal Lamb, a first-born to the First-born, a sacrifice to the Sacrifice, a lamb of time to the Lamb of Truth.  Fair sight [to see] the lamb offered to The Lamb!

The lamb bleated as it was offered before the First-born.  It praised the Lamb, that had come to set free the flocks and the oxen from sacrifices:

Ps. l. 9; Is. lxvi. 3.

The shepherds came near and worshipped Him with their staves.  They saluted Him with peace, prophesying the while, “Peace, O Prince of the Shepherds.”  The rod of Moses

Exod. iv. 4, etc.

Thee then the Shepherds praise, because Thou hast reconciled the wolves and the lambs within the fold; O Babe, that art older than Noah and younger than Noah, that reconciled all within the ark amid the billows!

David Thy father for a lamb’s sake slaughtered a lion.  Thou, O Son of David, hast killed the unseen wolf that murdered Adam, the simple lamb who fed and bleated in Paradise.

At that voice of praise, brides were moved to hallow themselves, and virgins to be chaste, and even young girls became grave:  they advanced and came in multitudes, and worshipped the Son.

Aged women of the city of David came to the daughter of David; they gave thanks and said, “Blessed be our country, whose streets are lightened with the rays of Jesse!  Today is the throne of David established by Thee, O Son of David.”

The old men cried, “Blessed be that Son Who restored Adam to youth, Who was vexed to see that he was old and worn out, and that the serpent who had killed him, had changed his skin and had gotten himself away.  Blessed be the Babe in Whom Adam and Eve were restored to youth.”

The chaste women said, O Blessed Fruit, bless the fruit of our wombs; to Thee may they be given as first-born.  They waxed fervent and prophesied concerning their children, who, when they were killed for Him, were cut off, as it were first-fruits.

The barren also fondled Him, and carried Him; they rejoiced and said, Blessed Fruit born without marriage, bless the wombs of us that are married; have mercy on our barrenness, Thou wonderful Child of Virginity!

Hymn VI.

Blessed be the Messenger that was laden, and came; a great peace!  The Bowels of the Father brought Him down to us; He did not bring up our debts to Him, but made a satisfaction to that Majesty with His own goods.

Praised be the Wise One, who reconciled and joined the Divine with the Human Nature.  One from above and one from below, He confined the Natures as medicines, and being the Image of God, became man.

That Jealous One when He saw that Adam was dust, and that the cursed serpent had devoured him, shed soundness into that which was tasteless, and made him [as] salt, wherewith the accursed serpent should be blinded.

Blessed be the Merciful One, who saw the weapon by Paradise, that closed the way to the Tree of Life; and came and took a Body which could suffer, that with the Door, that was in His side, He might open the way into Paradise.

Blessed be that Merciful One, who lent not Himself to harshness, but without constraint conquered by wisdom; that He might give an ensample unto men, that by virtue and wisdom they might conquer discerningly.

Blessed is Thy flock, since Thou art the gate thereof, and Thou art the staff thereof.  Thou art the Shepherd thereof, Thou art the Drink thereof, Thou art the salt thereof, yea, the Visitor thereof.  Hail to the Only-Begotten, that bare abundantly all manner of consolations!

The husbandmen came and did obeisance before the Husbandman of Life.  They prophesied to Him as they rejoiced, [saying,] “Blessed be the Husbandman, by Whom the ground of the heart is tilled, Who gathereth His wheat into the garner of Life.”

The husbandmen came and gave glory to the Vineyard that sprang of the root and stem of Jesse, the Virgin Cluster of the glorious Vine.  “May we be vessels for Thy new Wine that renews all things.”

“In Thee may the Vineyard of my Well-beloved that yielded wild grapes

S. husks.

Because of Joseph the workmen came to the Son of Joseph saying, “Blessed be Thy Nativity, Thou Head of Workmen, the impress whereof the ark bore, after which was fashioned the Tabernacle of the congregation that was for a time only!”

So too St. E. himself upon Exodus xxxvii.  “And Bezaleel made an ark of undecaying wood, a type of the Body of Immanuel, which is incorruptible, and not soiled by sin.  By the gold within and without he indicates the Divine Nature of the Word, which was united unto all the functions (S. vessels) of the Soul and the Body in a manner no discourse can reach, seeing he anointed our manhood with His Godhead.”  These words appear to make it plain, that St. E. means the same ark above as in this passage; he, however, uses a different word, and one which others contend is only applied to Noah’s ark.

“Our craft praises Thee, Who art our glory.  Make Thou the yoke which is light, yea easy, for them that bear it; make the measure, in which there can be no falseness, which is full of Truth; yea, devise and make measures

St. Mark vi. 3, intimates that our Lord was a carpenter Himself, while on earth.

“Bridegrooms with their brides rejoiced.  Blessed be the Babe, whose Mother was Bride of the Holy One!  Blessed the marriage feast, whereat Thou wast present, in which when wine was suddenly wanting, in Thee it abounded again!”

The children cried out, “Blessed He that hath become unto us a Brother, and Companion in the midst of the streets.  Blessed be the day which by the Branches

He alludes to Palm Sunday, on which the children carried them.

Women heard that a Virgin should conceive and bring forth a Son:  honourable women hoped that thou wouldest rise from them; yea noble ladies that Thou mightest spring up from them!  Blessed be Thy Majesty, that humbled Itself, and rose from the poor!

Yea the young girls that carried Him prophesied, saying, “Whether I be hated or fair, or of low estate, I am without spot for Thee.  I have taken Thee in charge for the bed of Childbirth.”

Sarah had lulled Isaac, who as a slave

Gen. xxii. 6.

Rachel cried to her husband, and said, Give me sons.

Gen. xxx. 1.

Hannah with bitter tears asked a child;

1 Sam. i. 7.

Blessed be Mary, who without vows and without prayer, in her Virginity conceived and brought forth the Lord of all the sons of her companions, who have been or shall be chaste and righteous, priests and kings.

Who else lulled a son in her bosom as Mary did? who ever dared to call her son, Son of the Maker, Son of the Creator, Son of the Most High?

Who ever dared to speak to her son as in prayer?  O Trust of Thy Mother as God, her Beloved and her Son as Man, in fear and love it is meet for thy Mother to stand before Thee!

Hymn VII.

The Son of the Maker is like unto His Father as Maker!  He made Himself a pure body, He clothed Himself with it, and came forth and clothed our weakness with glory, which in His mercy He brought from the Father.

From Melchizedek, the High Priest, a hyssop came to Thee, a throne and crown from the house of David, a race and family from Abraham.

Be thou unto me a Haven, for Thine own sake, O great Sea.  Lo! the Psalms of David Thy Father, and the words also of the Prophets, came forth unto me, as it were ships.

David Thy father, in the hundred and tenth Psalm, twined together two numbers as it were crowns to Thee, and came [to Thee], O Conqueror!  With these shalt Thou be crowned, and unto the throne shalt Thou ascend and sit.

A great crown is the number that is twined in the hundred, wherein is crowned Thy Godhead!  A little crown is that of the number ten, which crowns the Head of Thy Manhood, O Victorious One!

For Thy sake women sought after men.  Tamar desired him that was widowed, and Ruth loved a man that was old, yea, that Rahab, that led men captive, was captivated by Thee.

Tamar went forth, and in the darkness

Gen. xxxviii.

Satan saw her and trembled, and hasted to trouble her.  He brought the judgment to her mind, and she feared not; stoning and the sword, and she trembled not.  He that teacheth adultery hindered adultery, because he was a hinderer of Thee.

For holy was the adultery of Tamar, for Thy sake.  Thee it was she thirsted after, O pure Fountain.  Judah defrauded her of drinking Thee.  The thirsty womb stole a dew-draught of Thee from the spring thereof.

She was a widow for Thy sake.  Thee did she long for, she hasted and was also an harlot for Thy sake.  Thee did she vehemently desire, and was sanctified in that it was Thee she loved.

May Tamar rejoice that her Lord hath come and hath made her name known for the son of her adultery!  Surely the name she gave him

Gen. xxxviii. 29.

For Thee honorable women shamed themselves, Thou that givest chastity to all!  Thee she stole away in the midst of the ways, who pavest the way into the kingdom!  Because it was life that she stole, the sword was not able to put her to death.

Ruth lay down by a man in the threshingfloor for Thy sake; her love made her bold for Thy sake, O Thou that teachest all penitents boldness.  Her ears refused [to listen to] any voices for the sake of Thy voice.

The live coal that glowed went up into the bed, of Boaz, lay down there, saw the High Priest, in whose loins was hidden a fire for his incense!

The introduction of Ruth after Tamara was doubtless suggested by Ruth iv. 12, Mat. i. 3, etc.  St. E. seems to mean, “Ruth saw by faith Christ the High Priest, in whose loins was to be that Fire of Righteousness which alone could make the incense (i.e. the child which rose up from Ruth, who is called a coal) to be acceptable.”

She went gleaning for her love of Thee; she gathered straw.  Thou didst quickly pay her the reward of her lowliness; and instead of ears of corn, the Root of Kings, and instead of straws, the Sheaf of Life, didst Thou make to spring from her.

Hymn VIII.

That Thy Resurrection might be believed among the gainsayers, they sealed Thee up within the sepulchre, and set guards; for it was for Thee that they sealed the sepulchre and set guards, O Son of the Living One!

When they had buried Thee, if they had neglected Thee and left Thee, and gone, there would have been room to lie [and say] that they did steal, O Quickener of all!  When they craftily sealed Thy sepulchre, they made Thy Glory greater.

A type of Thee therefore was Daniel, and also Lazarus; one in the den, which the Gentiles sealed up, and one in the sepulchre, that the People opened.  Lo! their signs and their seals reproved them.

Their mouth had been open, if they had left Thy sepulchre open.  But they went away because they had shut Thy sepulchre and sealed it, and closed up their own mouths.  Yea they closed it, and when they had senselessly covered Thy sepulchre, all the slanderers covered their own heads.

But in Thy Resurrection Thou persuadest them concerning Thy Birth; since the womb was sealed, and the sepulchre closed up; being alike pure in the womb, and living in the sepulchre.

Ps. lxxxviii. 5.

The belly and hell cried aloud of Thy Birth and Thy Resurrection:  The belly conceived Thee, which was sealed; hell brought Thee forth which was closed up.  Not after nature did either the belly conceive Thee, or hell give Thee up!

Sealed was the sepulchre whereto they had entrusted Thee, that it might keep the dead [safe], Virgin was the womb which no man knew.  Virgin womb and sealed sepulchre, like trumpets, proclaimed Him in the ears of a deaf people.

The sealed belly and the closed rock were amongst the accusers.  For they slandered the Conception as being of the seed of man, and the Resurrection as being of the robbery of man; the seal and the signet convicted them, and pleaded that Thou wert of Heaven.

The people stood between Thy Birth and Thy Resurrection.  They slandered Thy Birth, Thy Death condemned them:  they set aside Thy Resurrection, Thy Birth refuted them; they were two wrestlers that stopped the mouth that slandered.

For Elijah they went and searched the mountains:

2 Kings ii. 16.

If then prophets that had had forewarning of Elijah’s ascension, doubted as it were of his going up, how much more would impure men speak slander of the Son?  By their own guards He convinced them that He was risen again.

To Thy Mother, Lord, no man knew what name to give.  Should he call her Virgin, her Child stood [there]; and married no man knew her to be!  If then none comprehended Thy Mother, who shall suffice for Thee?

For she was, alone, Thy Mother; along with all, Thy Sister.  She was Thy mother, she was Thy Sister.  She along with chaste women

Ps. xlv. 14.

For she was Thy Bride by nature ere Thou hadst come; she conceived Thee not by nature after Thou wast come, O Holy One, and was a Virgin when she had brought Thee forth holily.

Mary gained in Thee, O Lord, the honours of all married women.  She conceived [Thee] within her without marriage.  There was milk in her breasts, not after the way of nature.  Thou madest the thirsty land suddenly a fountain of milk.

If she carried Thee, Thy mighty look made her burden light; if she gave Thee to eat, it was because Thou wert hungry; if she gave Thee to drink [it was], because Thou wert thirsty; willingly if she embraced Thee, Thou, the coal of mercies, didst keep her bosom safe.

A wonder is Thy Mother.  The Lord entered her, and became a servant:  the Word entered her, and became silent within her; thunder entered her, and His voice was still:  the Shepherd of all entered her; He became a Lamb in her, and came forth bleating.

The Belly of Thy Mother changed the order of things, O Thou that orderest all!  The rich went in, He came out poor:  the High One went in, He came out lowly.  Brightness went into her and clothed Himself, and came forth a despised form.

The Mighty went in, and clad Himself with fear from the Belly.  He that giveth food to all went in, and gat hunger.  He that giveth all to drink went in, and gat thirst.  Naked and bare came forth from her the Clother of all.

The daughters of the Hebrews that cried in the Lamentations of Jeremiah, instead of lamentations of their Scriptures, used lulling-songs from their own books:  a hidden Power within their words was prophesying.

Eve lifted up her eyes from Sheol and rejoiced in that day, because the Son of her daughter as a medicine of life came down to raise up the mother of His mother.  Blessed Babe, that bruised the head of the Serpent that smote her!

She saw the type of Thee from the youth of Isaac the fair.  For Thee Sarah, as seeing that types of thee rested on his childhood, called him, saying, O child of my vows, in whom is hidden the Lord of vows.

Samson the Nazarite shadowed forth a type of Thy working.  He tore the lion, the image of death, whom Thou didst destroy, and caused to go forth from his bitterness the sweetness of life for men.

Hannah also embraced Samuel; for Thy righteousness was hidden in him who hewed in pieces Agag as [a type] of the wicked one.  He wept over Saul, because Thy goodness also was shadowed forth in him.

1 Sam. ii. 26.

How meek art Thou!  How mighty art Thou, O Child!

Luke ii. 52.

If a man should seek after Thy Nature, it is hidden in Heaven in the mighty Bosom of the Godhead; and if a man seek after Thy visible Body, it is laid down before their eyes in the lowly bosom of Mary.

The mind wanders between Thy generations, O Thou Rich One!  Thick folds are upon Thy Godhead.  Who can sound Thy depths, Thou great Sea that made itself little?

We come to see Thee as God, and, lo! Thou art a man:  we come to see Thee as man, and there shineth forth the Light of Thy Godhead!

Who would believe that Thou art the Heir of David’s Throne?  A manger hast Thou inherited out of [all] his beds, a cave has come down to Thee out of all his palaces.  Instead of his chariots a common ass’s colt, perchance, comes down to Thee.

How fearless art Thou, O Babe, that dost let all have thee [to carry]:  upon every one that meets with Thee dost Thou smile:  to every one that sees Thee, art Thou glad-some!  Thy love is as one that hungers after men.

Thou makest no distinction between Thy fathers and strangers, nor Thy Mother and maidservants, nor her that suckled Thee and the unclean.  Was it Thy forwardness or Thy love, O Thou that lovest all?

What moves Thee that Thou didst let all that saw Thee have Thee, both rich and poor?  Thou helpedst them that called Thee not.  Whence came it that Thou hungeredst so for men?

How great was Thy love, that if one rebuked Thee, Thou wast not wroth! if a man threatened Thee, Thou wast not terrified! if one hissed at Thee, Thou didst not feel vexed!  Thou art above the laws of the avengers of injuries.

Moses was meek, and [yet] his zeal was harsh, for he struggled and slew.  Elisha also, who restored a child to life, tore a multitude of children in pieces by bears.  Who art Thou, O Child, whose love is greater than that of the Prophets?

The son of Hagar who was wild, kicked at Isaac.

Gen. xvi. 12, and xxi. 9.

Hymn IX.

Come rest, and be still in the bosom of Thy Mother, Son of the Glorious.  Forwardness fits not the sons of kings.  O Son of David, Thou art glorious, and [yet] the Son of Mary, who dost hide Thy beauty in the inner chamber.

To whom art Thou like, glad Babe, fair little One, Whose Mother is a Virgin, Whose Father is hidden, Whom even the Seraphim are not able to look upon?  Tell us whom Thou art like, O Son of the Gracious!

When the wrathful came to see Thee, Thou madest them gladsome:  they exchanged smiles one with another:  the angry were made gentle in Thee, O sweet One.  Blessed art Thou, little One, for that in Thee even the bitter are made sweet.

Who ever saw a Babe that was gladsome when in arms to those that came near him, lo! reached Himself unto them that were far off?  Fair sight [to see] a Child, that takes thought for every man that they may see him!

He that hath care came and saw Thee, and his care fled away.  He that had anxiety; at Thee forgat his anxiety; the hungry by Thee forgat his victuals; and he that had an errand, by Thee was errant and forgot his journey!

O still Thyself, and let men go to their works!  Thou art a son of the poor, learn from Thyself that all the poor had to leave their work to come.  Thou who lovest men, hast bound men together by Thy gladsomeness.

David, that stately king, took branches,

Scripture does not mention this.

That daughter of Saul! her father’s devil spake in her:  she called the stately [king] a vile fellow, because he gave an ensample to the elders of her people of taking up branches with the children in the day of praise to Thee.

Who would not fear to lay it to Thee that Thou art forward?  For lo, the daughter of Saul who mocked the child, cut off her womb from childbearing; because her mouth derided, the reward of its mouth was barrenness.

2 Sam. vi. 23.

Let mouths tremble at blasphemy, lest they be shut up!  Refrain, O daughter of Sion, thy mouth from Him, for He is the Son of David, Who is gladsome before thee.  Be not unto Him as the daughter of Saul, whose race is extinct.

Because Elijah restrained the desire of the body, he withheld rain from the adulterous; because he kept under his body, he withheld dew from the whoremongers, who let their fountains be loosely poured out.

Because the hidden fire of the lust of the body ruled not in him, to him the fire from on high was obedient.  And since he subdued on the earth the lust of the flesh, he went up thither where holiness dwells and is at peace.

Elisha also who deadened his own body, quickened the dead.  The resurrection of the dead was in the usual course by a sanctification not in the usual course; He raised the child, because he purified his soul like a weaned child.

Moses, who divided and separated himself from his wife, divided the sea before the harlot.  Zipporah though daughter of a heathen priest kept sanctity:  with a calf the daughter of Abraham

I.e. the Jewish Church.

Hymn X.

In Thee will I begin to speak, Thou Head that didst begin all created things.

Rev. iii. 14.

“All the chaste daughters of the Hebrews,

The Virgin Mother here speaks.

“O Son of the Rich One, Who abhorred the bosom of the rich women, who led Thee to the poor? for Joseph was needy and I also in want, yet Thy merchants have come, and brought gold, to the house of the poor.”

She saw the Magi:  her songs increased at their offerings; “Lo! Thy worshippers have surrounded me, yea thy offerings have encircled me.  Blessed be the Babe who made His Mother a harp for His words:

“And as the harp waiteth for its master, my mouth waiteth for Thee.  May the tongue of Thy Mother bring what pleases Thee; and since I have learnt a new Conception by Thee, let my mouth learn in Thee, O new born Son, a new song of praise.

“And if hindrances are no hindrances to Thee, since difficulties are easy to Thee, as a womb without marriage conceived Thee, and a belly without seed brought Thee forth, it is easy for a little mouth to multiply Thy great glory.

“Lo! I am oppressed and despised, and yet cheerful:  mine ears are filled with reproof and scorn; and it is a small thing to me to bear, for ten thousand troubles can a single comfort of Thine chase away.

“And since I am not despised by Thee, O Son, my countenance is bright; and I am slandered for having conceived, and yet have brought forth the Truth who justifies me.  For if Tamar was justified by Judah, how much more shall I be justified by Thee!”

David Thy father sung in a psalm of Thee before Thou hadst come, that to Thee should be given the gold of Sheba.

Ps. lxxii. 15.

And the hundred and fifty Psalms that he wrote, in Thee were seasoned, because all the sayings of prophecy stood in need of Thy sweetness, for without Thy salt all manner of wisdom were tasteless.

Job vi. 6.

Hymn XI.

(The Virgin Mother to Her Child.)

I shall not be jealous, my Son, that Thou art with me, and also with all men.  Be Thou God to him that confesses Thee, and be thou Lord to him that serves Thee, and be Brother to him that loves Thee, that Thou mayest gain all!

When Thou didst dwell in me, Thou didst also dwell out of me, and when I brought Thee forth openly, Thy hidden might was not removed from me.  Thou art within me, and Thou art without me, O Thou that makest Thy Mother amazed.

For [when] I see that outward form of Thine before mine eyes, the hidden Form is shadowed forth “in my mind,” O holy One.  In Thy visible form I see Adam, and in Thy hidden form I see Thy Father, who is joined with Thee.

Hast Thou then shown me alone Thy Beauty in two Forms?  Let Bread shadow forth Thee, and also the mind; dwell also in Bread and in the eaters thereof.  In secret, and openly too, may Thy Church see Thee, as well as Thy Mother.

He that hates Thy Bread is like unto him that hates Thy Body.  He that is far off that desires Thy Bread, and he that is near that loves Thy Image, are alike.  In the Bread and in the Body, the first and also the last have seen Thee.

Yet Thy visible Bread is far more precious than Thy Body; for Thy Body even unbelievers have seen, but they have not seen Thy living Bread.  They that were far off rejoiced! their portion utterly scorns that of those that are near.

Lo! Thy Image is shadowed forth in the blood of the grapes

The Roman Editor points out that this alludes to a rite in the Syrian Liturgy, in which the officiating Priest is instructed to dip one portion of the consecrated bread into the cup and sprinkle the rest with it.

Thou art not [so] the Son of Man that I should sing unto Thee a common lullaby; for Thy Conception is new, and Thy Birth marvellous.  Without the Spirit who shall sing to Thee?  A new muttering of prophecy is hot within me.

How shall I call Thee a stranger to us, Who art from us?  Should I call Thee Son?  Should I call Thee Brother?

Mat. xii. 50.

For I am Thy sister, of the house of David the father of us Both.  Again, I am Thy Mother because of Thy Conception, and Thy Bride am I because of Thy sanctification, Thy handmaid and Thy daughter, from the Blood and Water wherewith Thou hast purchased me and baptised me.

The Son of the Most High came and dwelt in me, and I became His Mother; and as by a second birth I brought Him forth so did He bring me forth by the second birth, because He put His Mother’s garments on, she clothed her body with His glory.

Tamar, who was of the house of David, Amnon put to shame; and virginity fell and perished from them both.  My pearl is not lost:  in Thy treasury it is stored, because Thou hast put it on.

The scent of her brother-in-law slunk from Tamar, whose perfume she had stolen.  As for Joseph’s Bride, not even his breath exhaled from her garments, since she conceived Cinnamon.

Cant. iv. 14.

The little flower was faint, because the smell of the Lily

Cant. ii. 1.

The woman ministers before the man, because he is her head.  Joseph rose to minister before his Lord, Who was in Mary.  The priest ministered before Thy ark by reason of Thy holiness.

Moses carried the tables of stone which the Lord wrote, and Joseph bare about the pure Tablet in whom the Son of the Creator was dwelling.  The tables had ceased, because the world was filled with Thy doctrine.

Hymn XII.

The Babe that I carry carries me, saith Mary, and He has lowered His wings, and taken and placed me between His pinions, and mounted into the air; and a promise has been given me that height and depth shall be my Son’s.

I have seen Gabriel that called him Lord, and the high priest the aged servant, that carried Him and bare Him.  I have seen the Magi when they bowed down, and Herod when he was troubled because the King had come.

Satan also who strangled the little ones that Moses might perish,

Ex. i. 16.

In her virginity Eve put on the leaves of shame:  Thy Mother put on in her Virginity the garment of Glory that suffices for all.  She gave the little vest of the Body to Him that covers all.

Blessed is she in whose heart and mind Thou wast!  A King’s palace she was by Thee, O Son of the King, and a Holy of Holies by Thee, O High Priest!  She had not the trouble nor vexation of a family, or a husband!

Eve, again, was a nest and a den for the accursed serpent, that entered in and dwelt in her.  His evil counsel became bread to her that she might become dust.  Thou art our Bread, and Thou art also [of] our race and our garment of glory.

He that has sanctity, if he be in danger, lo! here is his Guardian!  He that has iniquity, lo! here is his Pardoner!  He that has a devil, here is the Pursuer thereof!  They that have pains, lo! here is the Binder up of their breaches.

He that has a child, let him come and become a brother to my Well-beloved!

Mat. xii. 15.

The son of free men that bears Thy yoke, my Son, shall have one reward; and the slave that bears the burden of the yoke of two masters, of Him above and of Him below, there are two blessings for him, and two rewards of the two burdens.

This passage is to be observed as one of the many in which the Fathers encourage masters to set slaves free, although they pretty uniformly held (as St. E. here seems to do also) that slaves, if they had the choice, should use slavery rather.

The free woman, my Son, is Thy handmaid:  also if she who is in bondage serve Thee, in Thee she is free:  in Thee she shall be comforted, because she is freed; hidden apples in her bosom are stored up,

Cant. ii. 3.

O chaste woman, long ye for my Well-beloved, that He may dwell in you; and ye also that are impure that He may sanctify you! ye Churches also, that the Son of the Creator Who came to renew all creatures, may adorn you!

He received the foolish who worshipped and served all the stars; He renewed the earth which was worn out through Adam, who sinned and waxed old.  The new formation was the creature of its Renewer, and the all-sufficient One repaired the bodies along with their wills.

Come ye blind, and without money receive lights!  Come ye lame, and receive your feet! ye deaf and dumb, receive your voice! come thou also whose hand is cut off; the maimed also shall receive his hands.

It is the Son of the Creator Whose treasure-houses are filled with all manner of helps.  Let him that is without eyeballs come to Him that makes clay and changes it, that makes flesh, that enlightens eyes.

By the small portion of clay He shows that it was with His hand that Adam was formed:  the soul of the dead also bears Him witness, that by Him it was that the breath of man was breathed in; by the last witnesses He was accredited to be the Son of Him Who is the First.

Gather ye together and come, O ye lepers, and receive purification without labour.  For He will not wash you as Elisha, who baptized seven times in the river:  neither will He trouble you as the priests did with their sprinklings.  Foreigners and also strangers have betaken themselves to the Great Physician.

The rank of strangers hath no place with the King’s Son; the Lord makes not Himself strange to His servants, [or conceal] that He is Lord of all.  For if the Just makes the body leprous, and Thou purifiest it; then, the Former of the body hateth the body; but Thou lovest it.

And if it be not Thy forming, being Just, Thou wouldest not have healed it;

Deut. xxxii. 39.

Hymn XIII.

(Compare Hymn II. For the Epiphany.)

1.  In the days of the King whom they called by the name of Semha,

I.e., August.

2.  In the days of the king who enrolled men in the book of the dead, our Redeemer came down and enrolled men in the book of the living.  He enrolled, and they also:  on high He enrolled us, on earth they enrolled Him.  Glory to His Name!

3.  In the days of the king whose name was Semha, the type and the Reality met together, the king and the King, Semha and Denha.  His Cross upon His shoulders, was the sign of His Kingdom.  Blessed be He Who bare it.

4.  Thirty years He went in poverty upon the earth!  The sounds of praise in all their measures let us twine, my brethren, to the years of the Lord, as thirty crowns to the thirty years.  Blessed be His Birth!

5.  In the first year, that is chieftain over the treasures and Dispenser of abundant blessings, let the Cherubim who bare up the Son in glory,

Ps. xcix. 1.

6.  In the second year, let the Seraphim praise Him yet more with us.  They that had proclaimed the Son Holy,

Is. vi. 2; Mat. xxvi. 53; 1 Tim. iii. 16.

7.  In the third year, let Michael and his followers, that ministered to the Son in the highest, praise Him with us.  They saw Him on the earth when He was ministering, washing feet, cleansing souls.  Blessed be His lowliness!

8.  In the fourth year, let the whole earth praise Him with us.  It is but small for the Son, and it marvelled because it saw that it entertained Him in its bed that is so very mean.  He filled the bed, and filled the Heaven.  To Him be Majesty!

9.  In the fifth year, the Sun shone unto the earth.  With its breath let it praise our Sun Who brought His breadth down low, and humbled His mightiness, that the subtle eye of the unseen soul might be able to look upon Him.  Blessed be His brightness!

10.  In the sixth year again, let the whole air praise Him with us, in whose wide space it is that all things are made glorious, which saw its mighty Lord that had become a little Child in a little bosom.  Blessed be His dignity!

11.  In the seventh year, the clouds and winds rejoiced with us and sprinkled the dews over the flowers, for they saw the Son who enslaved His brightness and received disgrace and foul spitting.  Blessed be His Redemption!

12.  In the year also that is eighth, let the fields give praise, that suckle their fruits from His fountains.  They worshipped because they saw the Son in arms and the pure One sucking pure milk.  Blessed be His good pleasure!

13.  In the ninth year, let the earth glorify the might of her Creator, Who laid seed in her in the beginning that she might bring forth all her produce; for it saw Mary, a thirsty land, who yielded the fruit of a Child that was a wonder, yea, a marvel.  [Then] it praised Him more exceedingly, for that He was a great Sea of all good things.  To Him be exaltation!

14.  In the tenth year, let the mount Sinai glorify Him, it which trembled before its Lord.  It saw that they took up stones against its Lord; He received stones, Who should build His Church upon a Stone.

Cephas—Petros—stone.

15.  In the eleventh year, let the great sea praise the fists of the Son that measured it,

Is. xl. 12.

16.  In the twelfth year, let the holy Temple praise Him, that saw the Child when He sat amongst the old men:  the priests were silent when the Lamb of the Feast bleated in His feast.  Blessed be His propitiation!

17.  In the thirteenth year, let the crowns praise with us the King who conquered, that died and was crowned with a crown of thorns, and bound upon Adam a great crown at His right hand.  Blessed be His Apostleship!

18.  In the fourteenth year, let the passover in Egypt praise the Passover that came and passed over all, and instead of Pharaoh sunk Legion,

Mark v. 9; Luke viii. 30.

19.  In the fifteenth year, let the lamb of the gluttons praise Him:  since our Lord was so far from slaughtering it as Moses did, that He even redeemed mankind with His own Blood.  He that feeds all, died for all.  Blessed be His Father!

20.  In the sixteenth year, let the wheat praise by its type that Husbandman,

John xii. 24.

Hymn XIV.

(Resp.—Blessed be he who became beyond measure low, that he might make us beyond measure great)

1.  Of the Birth of the Firstborn, let us tell on His Feast-day.

See p. 177 n.

2.  Let us not count our vigil like vigils of every day.—His feast, its reward, exceeds an hundredfold.—For this feast makes war, on sleep by its vigil;—speaking it makes war, on silence by its voice;—clad with all blessings, it is chief of feasts,—and of every joy.

3.  To-day the angels, and the archangels,—descended to sing—a new song on earth.—In this mystery they descend, and rejoice with the vigil-keepers.—At the time when they gave praise, blasphemy abounded.—Blessed be the Birth by which, lo! the world resounds—with anthems of praise.

4.  For this is the night that joined, the Watchers on high with the vigil-keepers.—The Watcher came to make watchers in the midst of creation.—Lo! the vigil-keepers are made comrades with the Watchers:—the singers of praise are made, companions of the Seraphs.—Blessed be he who becomes, the harp of Thy praise!—and Thy grace becomes his reward.

5.  The Birth then of the Firstborn, I will sing and tell how—the Godhead in the womb wove itself a vesture.—He put it on and came forth in birth, in death again put it off;—once he put it off, twice He put it on.—On the left He wore it, then took it off thence,—and laid it at the right.

6.  He dwelt in a narrow bosom, the Might that rules all.—While He was dwelling there, He held the reins of the whole:—to His Father He made offering, that He might fulfil His Will:—Heaven was filled by Him, and every creature.—The Sun entered the womb, and in the height and the depth—his splendour abode.

7.  He dwelt in the wide bosoms, of all the creatures;—too narrow to hold, the greatness of the Firstborn.—How then sufficed for it, that bosom of Mary?—Marvellous if it sufficed, bewilderment if it sufficed not.—Of all bosoms that held Him, one bosom sufficed for Him,—His, the Supreme Who begat Him.

8.  The bosom that held Him, if it held Him Wholly,—equals the wondrous bosom, of the Supreme Who begat Him.—But who dare say the bosom, that is narrow weak and lowly,—is equal to His, Who is the Supreme Being?—He dwelt there of His mercy, though so great is His Nature:—it is without bound.

9.  Reconciling Peace, sent to the nations!—gladdening Brightness, that camest to the sad!—Mighty Leaven in silence, overcoming all!—Patient One that hast taken, man after man in Thy net!—Happy he who has welcomed, thy joy in his heart,—and forgot his groans in Thee!

10.  They sounded forth peace, the Watchers to the vigil-keepers.—Among the vigil-keepers the good tidings, were announced by the Watchers.—Who would sleep on that night, which has waked all creatures?—For they bear good tidings of peace, where warfare had been.—Blessed is he who has pleased, the Divine Majesty by his silence,—when speaking moved His wrath!

11.  Watchers mixed with watchers, they rejoiced that the world came to life.—The Evil One was shamed who was king, and had woven a crown of lies;—and set up his throne, as God in the world.—The Babe laid in the manger, cast him from his dominion.—The Sun rendered worship, doing Him homage by his Magi;—in his worshippers he worshipped Him.

12.  God saw that mankind, worship things created:—He put on a created body, that in our custom He might capture us.—Lo! in this our form, He that formed us healed us;—and in this created shape, our Creator gave us life.—He drew us not by force:  blessed be He Who came in ours,—and joined us in His!

13.  Who would not marvel, at Mary, David’s daughter,—bearing an infant, and her virginity kept!—She lays Him on her breast, and lulls Him with song and He rejoices.—The Angels raise hymns, the Seraphs cry “Holy,”—the Magi offer, acceptable gifts,—to the Son Who is born.

14.  O great above measure, immeasurably made low,—praised beyond praises, debased to humiliation!—the tender mercies laid on Thee, bowed Thee down to all this;—let Thy grace bow me down, though evil to give praise!—Happy he who becomes, a fountain of voices,—all praising Thee in all!

15.  He was servant on earth; He is Lord in Heaven.—Heir of height and depth, He became a stranger:—Whom men judged in guile, He is judge in truth:—He Whose face they spat on, breathes His Spirit on theirs:—He Who held the frail reed, is become the staff of the world,—which grows old and leans on Him.

16.  He Who rose to wait on His servants, now sits to be worshipped.—Whom the scribes despised, before Him Seraphs cry “Holy.”—This praise Adam desired, to steal privily.—The serpent which made him fall, saw to what height he was raised:—he crushed it because it deceived him; the feet of Eve trod it down,—which had sent venom into her ears.

17.  The wife proved barren, and withheld her fruit;—but the bosom of Mary, holily conceived.—To wonder at fields, and to admire plants—she needed not who received, and rendered what she borrowed not.—Nature confessed its defeat; the womb was aware of it,—and restored what Nature gave not.

18.  Mary was defeated, in the judgment by Elizabeth.—She that was barren pleaded, that the Will which prevailed—to close the open door, has opened the closed.—He has made childless the married womb; He has made fruitful the virgin womb.—Because the People were accurst faithless, He made her that was married,—held from bearing before the face of the maiden.

19.  He Who could give moisture, to breasts barren and dead,—caused them to fail in youth, made them to flow in age;—forced and changed nature, in its season and out of its season.—The Lord of natures changed, the Virgin’s nature.—Because the People were barren, He made her that was aged,—a mouth on behalf of the damsel.

20.  And as He began at birth, He went on and fulfilled in death.—His Birth received worship; His Death paid the debt.—As He came to His Birth, the Magi worshipped Him;—again He came to His Passion, and the thief sought refuge in Him—Between His Birth and Death, midway He set the world:—in birth and Death he gave it life.

21.  Thousand thousands stand, and ten thousand thousands haste.—The thousands and ten thousands, cannot search out the One:—for all of them stand, in silence to serve.—He has no heir of His Throne, save the Son Who is of Him.—In the midst of silence is the enquiry into Him, when the watchers come to search Him out,—they attain to silence and are stayed.

22.  The Firstborn entered the womb, and the pure Virgin was not harmed.—He stirred and came forth in her travail, and the fair Mother was troubled by Him.—Glorious and unseen in entering, humble and manifest in issuing;—for He was God in entering, and He was man in issuing.—A marvel and bewilderment to hear:  fire entered the womb; put on a body and came forth!

23.  Gabriel chief of Angels, called Him “My Lord”:—he called Him “My Lord,” to teach that He was his Lord, not his fellow.—Gabriel had with him, Michael as fellow:—the Son is Lord of the servants; exalted is His Nature as His Name.—No servant can search Him out; for the greater the servant,—He is great above His servant.

24.  When they stand before Thee, the watchers with songs of praise,—they know not in what part, they shall discern Thee.—They have sought Thee above in the height; they have seen Thee below in the depth:—they have searched for Thee in the midst of heaven; they have seen Thee in the midst of the abyss:—they have discerned Thee beside Him that is worshipped; they have found Thee in the midst of the creatures:—they have come down to Thee and sung Glory to Thee.

25.  Thou art all wonderful, in all parts where we seek Thee.—Near art Thou,—and far, and who may attain to Thee?—No seeking avails, that its stretch should reach unto Thee.—Whereon it stretches to reach Thee, it is checked and stops,—it falls short of Thy mountain; Faith reaches thither,—and Love with prayer.

26.  The Magi also sought Him, and in the manger when they found Him,—instead of scrutiny worship, they offered Him in silence;—for empty strivings, oblations gave they Him.—Seek thou too the Firstborn, and if thou find Him in the height,—instead of troubled questionings, open thy treasures before Him,—and offer Him thy works.

Hymn XV.

Resp.—Blessed is He above all in His Birth!  (bis).

1.  Celebrate, O nations, this feast, first fruits of all feasts;—recount the sufferings that were, and the wounds and pains,—that we may know what plagues, He healed, the Son Who was sent.

R., Blessed be He Who sufficed to heal our pains!

2.  Celebrate, O saved nations, Him Who saves all in His Birth.—Even my feeble tongue, has become a harp through His mercy.—The excellency of the Firstborn, in His Festival let us sing.

R., Blessed is He Who has made us meet for His Feast!

3.  How then can any one, admire a physician,—until he hear and learn, what were the pains he healed?—And when our plagues are proclaimed, then is our Healer magnified.

R., Blessed be He Who is exalted in our pains!

4.  Created things were worshipped:  because the worshipper was foolish,—he used to worship all things; but One they worshipped not.—He came down therefore in mercy and broke, the yoke that enslaved all.

R., Blessed is He Who loosed our pains!

5.  The mercies of the Highest were revealed; He came down and set free His creature.—In this blessed month, wherein are made releases of slaves,—the Lord underwent bondage, to call the bond to freedom.

R., Blessed is He Who brought freedom!

6.  The Lord of the months chose Him, two months for His doings.—His Conception was in Nisan, and His Birth in Conun.—In Nisan He sanctified them that were conceived; and them that were born He set free in Conun.

R., Blessed be He Who makes glad His months!

7.  The Sun revealed in silence, his worshippers to his Lord:—it was grievous to him, a servant, to be worshipped instead of his Lord.—Lo! creation is glad, that the Creator is worshipped.

R., Blessed is the Child that is worshipped.

8.  The months wore three crowns, and crowned Him in His triumphs.—Blessed is the Sun for His Birth, and for His Resurrection desired,—and for His Ascension blessed; the months have borne Him crowns.

R., Blessed be He Who has triumphed in His months!

9.  Unveil and make glad thy face, O Creature, in our feast.—Let the Church sing with voice; Heaven and earth in silence!—Sing and praise the Child, who has brought release for all!

R., Blessed be He Who has annulled the bonds!

10.  When fools did reverence to the Sun, in reverence to him they disgraced him.—But now when all know he is a servant, in his course his Lord is worshipped;—all servants rejoice, that as servants they are reckoned.

R., Blessed be He Who ordered their natures!

11.  We have done perverse things, who have become servants of servants.—Lo! our freedom compelled him, a servant, to become lord to us:—the Sun, the servant for all, we have made Lord for all.

R., Blessed is He Who to Himself has turned us!

12.  And the Moon too which was worshipped, has been set free by His Birth.—For ’tis strange that by her light, which enlightens the eyes,—by it the eyes were darkened, that they gazed on her as a God.

R., Blessed be the beam that has enlightened us!

13.  Fire commended Thy Birth, which drew away worship from it.—The magi used to worship it:  they who have worshipped before Thee.—They left it and worshipped its Lord; they exchanged fire for the Fire.

R., Blessed is He Who has bathed us in His light!

14. In place of the senseless fire that eats up its own body of itself,—the magi adored the Fire Who gave His Body to be eaten.—The live coal drew near and sanctified, the lips that were unclean.

R., Blessed is He Who has mixed His Fire in us!

15.  Delusion blinded men, to worship created things:—fellow servants were worshipped, and the God of all was wronged.—He Who is to be worshipped came down to His birth, and gathered to himself worship.

R., Blessed is He Who by all is worshipped!

16.  The All-knowing saw, that men worship things that were made:—He put on a body that was made, that in our custom He might take us captive,—and by a body that was made, drew us to the Creator.

R., Blessed be He Who drew us with guile!

17.  The Evil One knew how to harm us; and by lights he blinded us,—by possessions he hurt us, through gold he made us poor,—by the graver’s graven images, he made us a heart of stone.

R., Blessed is He Who came and softened it!

18.  They graved and set up stones, whereon men should stumble.—They set them not on the highway, for the blind to stumble on:—they called them Gods, that on them with open eyes men might stumble.

R., Blessed is He Who exposed the idols which they feared!

19.  Sin had spread its wings, and covered all things,—that none could discern, of himself or from above, the truth.—Truth came down into the womb, came forth and rolled away error.

R., Blessed is He Who dispelled Sin by His Birth!

20.  For Mercy endured not, to see the way hindered.—When He came down for conception, He opened the way and made it easy:—when He came forth in birth, He trod it and marked its miles.

R., Blessed is the peace of Thy Way!

21.  He chose the Prophets; they cleared the way for the people:—He sent the Apostles; they smoothed paths for the nations.—The snares of the Evil One were shamed, when feeble men cleared them away.

R., Blessed is He Who made our paths plain!

22.  The graven images blinded, their gravers in secret:—they graved eyes on stone, and darkened the eyes of the soul.—Praise to Thy Birth that opened, the sight that was blinded.

R., Blessed be He Who has restored sight!

23.  Let women praise Her, the pure Mary,—that as in Eve their mother,—great was their reproach,—lo! in Mary their sister,—greatly magnified was their honour.

R., Blessed is He Who sprang from women!

24.  Let the nations praise Thy Birth, that they have gained eyes to see,—how their wine has made them reel; and they have seen their own humiliation?—They come to know themselves, and worship Him who has rescued them.

R., Blessed is He Who has taught repentance!

25.  Its worship mankind—had spread everywhere:—Him Who is to be worshipped it sought not, that worship should be paid Him.—But He endured not—worshippers that err.

R., Blessed is He Who came down and is worshipped!

26.  The gold of the idols worshipped Thee, that Thou didst treat it as alms; which availed not apart, for the uses of life.—It hasted to Thy purse, as it had hasted to the manger.

R., Blessed be He Whom Creation has loved!

27.  The frankincense worshipped Thy Birth, which had served demons.—It sorrowed then in its vapour:  it exulted when it saw its Lord.—Instead of being the incense of delusion, it was an oblation before God!

R., Blessed is Thy Birth which is worshipped!

28.  The myrrh worshipped Thee for itself, and for its kindred ointments.—The hands that bore its ointment, had anointed abominable graven images.—To Thee the perfume was sweet, from the anointing wherewith Mary anointed Thee.

R., Blessed is Thy savour which is sweet to us!

29.  The gold that had been worshipped worshipped thee, when the magi offered it.—That which had been worshipped in molten images, gave worship to Thee.—With its worshippers it worshipped Thee, it confessed that Thou art He that is to be worshipped.

R., Blessed is He Who claimed worship for Himself!

30.  The Evil One fled and his hosts, he that used to exult in the world.—In the high places they sacrificed heifers to him, in the gardens they slew bulls for him.—He swallowed up all creation, he filled his belly with prey.

R., Blessed be He Who came and made him disgorge!

31.  Of him the Lord said, that he had fallen from Heaven.—The Abhorred One had exalted himself; from his uplifting he has fallen.  The foot of Mary has trod him down, who bruised Eve with his heel.

R., Blessed be He Who by His Birth laid him low!

32.  Chaldeans went about, in all places and led astray:—the preachers of delusion, were shamed through the world,—they were shamed and overcome,—by the preachers of truth.

R., Blessed be the Babe Whom they preached!

33.  Sin had spread out, her nets for the draught.—Praise be to Thy Birth that captured, the nets of delusion.—The soul took flight on high, which had been taken in the deep.

R., Blessed is He Who prepared for us wings!

34.  His Will was able, even by force to rescue us.—But since it was not force that made us guilty, it was not by force He purged us.—The Evil One by enticement enslaved us:  Thy Birth enticed to give us life.

R., Blessed be He Who planned and gave us life!

35.  The creatures complained that they were worshipped; in silence they sought release.—The All-Releaser heard, and because He endured it not He came down,—put on the form of a servant in the womb, came forth, set free Creation.

R., Blessed be He Who made his Creation his gain!

36.  Mercy was kindled on high, at the voice of Creation that cried out:—Gabriel was sent; he came and gave tidings of Thy Conception.—When Thou camest to the Birth, Watchers gave tidings of thy coming forth.

R., Blessed be by Thy Worship above all!

37.  For greater is the joy of the Birth than the Conception.—Yea it was one angel, that brought us tidings of Thy Conception:—but in the joy of Thy Birth, a multitude of Watchers brought tidings.

R., Blessed be Thy tidings in Thy day!

38.  Glory to Thee I too in Thy day, will offer, O Thou that art worshipped!—Take of the fruit that is mine; and give me mercy which is Thine!—For if the evil that is in me gives gifts, how much more shalt Thou give Who art good!

R., Blessed is Thy wealth in Thy servant!

39.  The two things Thou soughtest, in Thy Birth have been done for us.—Our visible body Thou hast put on; Thy invisible might we have put on:—our body has become Thy clothing; Thy Spirit has become our robe.

R., Blessed be He Who has been adorned and has adorned us!

40.  Height and depth were amazed, that Thy Birth subdued the rebels.—For that we gave Thee hostages, Thou gavest us the Paraclete:—when the hostages went up from us, the Captain of the host came down to us.

R., Blessed be He Who took away and sent down!

41.  Come ye mouths of all and pour forth, and be in the likeness of waters, and wells of voices!  May the Holy Spirit come,—and sing glory through us all, to the Father Who has redeemed us through His Son!

R., Blessed is He above all in His Birth!

Hymn XVI.

(Resp.—Glory to all of Thee from all of us!  (bis.)

1.  Who then that is mortal man, can declare concerning the All-Life giver,—Who quitted the height of His Majesty, and abased Himself to humility?—Thou Who exaltest all in Thy Birth, exalt my weak mind,—to declare of Thy Birth; not that I should search out Thy Majesty,—but that I should proclaim Thy grace.

R., Blessed be He Who conceals and reveals in His discourses!

2.  It is a great marvel that the Son, dwelt wholly in a body;—abode therein wholly and it sufficed for Him; dwelt therein though not bounded thereby.—His Will was wholly therein; His bounds reached wholly to His Father.—Who is sufficient to tell, how though He dwelt wholly in a body.—He likewise dwelt wholly in all?

R., Blessed is He Who though without bounds was bounded!

3.  Thy Majesty is concealed from us; Thy Grace is revealed before us.—I will be silent, O Lord of Thy Majesty; and I will tell of Thy grace.—Thy grace clove to Thee, and bowed Thee down to our vileness:—Thy grace made Thee a babe; Thy grace made Thee man:—it straitened, it enlarged, Thy Majesty.

R., Blessed be the might that became little and became great!

4.  Glory to Him Who became lowly, though lofty He was by His nature!—He became in His love the firstborn of Mary, Firstborn though He be of Godhead.—He became in name the offspring of Joseph, offspring though He be of the Most High.—He became by His own Will man, God though He be by His Nature.—Glorified be Thy Will and Thy Nature!

R., Blessed be Thy Glory which put on our image!

5.  Yea, O Lord, Thy Birth, has become mother of all creatures; for it travailed anew and gave birth, to mankind which gave birth to Thee.  Thou wast born of it bodily; it was born of Thee spiritually.—All that Thou camest for to birth, was that man might be born in Thy likeness.—Thy Birth became the author of birth to all.

R., Blessed be He Who became a youth and to all gave youth!

6.  When man’s hope had broken down, hope was increased by Thy Birth.—Good tidings of hope they bore, the Heavenly Ones to men.—Satan who cut off our hope, his own hope by his own hands had cut off.—when he saw that hope was increased:  Thy Birth became to the hopeless,—a fountain teaming with hope.

R., Blessed be He Who bore the tidings of hope!

7.  The day of Thy Birth is like Thee, for it is desired and loved as Thou.—We who saw not Thy Birth, and its flame as in its own time,—in this Thy day we see Thee, even as Thou wast a babe;—beloved by all men, lo! in Thee the Churches rejoice;—Thy day adorns and is adorned.

R., Blessed be Thy day which was ordained for us!

8.  Thy day has given us a gift, to which the Father has none other like;—It was not Seraphim He sent us, nor yet did Cherubim come down among us;—there came not Watchers or Ministers, but the Firstborn to Whom they minister.—Who can suffice to give thanks, that the Majesty which is beyond measure—is laid in the lowly manger!

R., Blessed be He Who gave us what He had won!

9.  That generation Thy Birth made glad, and our generation Thy day makes glad:  twofold was the happiness of that generation, for they saw Thy Birth and also Thy day:—less is the happiness of them that come after, for the day of Thy Birth they see only.—Yet because they that then were, doubted, greater is the happiness of them that come after,—who though they have not seen Thee have believed in Thee.

R., Blessed be Thy happiness that is added to us!

10.  The Magi exalted from afar; the Scribes murmured near at hand;—the prophet showed his message, and Herod his wrath;—the scribes showed their doctrine, the Magi showed their offerings.  It is a marvel that to Him, the Babe, they of His own house hasted with their swords, and they that were strangers with their offerings.

R., Blessed be Thy Birth which has stirred up all!

11.  The bosom of Mary amazes me, that it sufficed for Thee, Lord, and embraced Thee.—All creation were too small, to conceal Thy Majesty;—Heaven and earth too narrow, to be in the likeness of wings,

The word used for “bosom” in this stanza, also means “wing.”

R.,

12.  He was wrapped meanly in swaddling clothes, and offerings were offered Him.—He put on garments in youth, and from them there came forth helps:  He put on the waters of baptism, and from them there shone forth beams:—He put on linen cloths in death, and in them were shown forth triumphs; with His humiliations, His exaltations.

R., Blessed be He Who joined His Glory to His Passion!

13.  All these are the changes of raiment, which Mercy put off and put on,—when He strove to put on Adam, the glory which he had put off.—He was wrapped in swaddling-clothes as Adam with leaves; and clad in garments instead of skins.—He was baptized for Adam’s sin, and buried for Adam’s death:—He rose and raised Adam into Glory.

R., Blessed be He Who came down and clothed him and went up!

14.  Though Thy Birth had sufficed, for Adam’s sons as for Adam;—O Mighty One Who didst become a babe, in Thy Birth anew hast Thou begotten me!—O pure One Who wast baptized, let Thy Washing wash away our filth—O Living One who wast buried, may we gain life in Thy death!—I will praise all of Thee in Him that fills all.

R., Glory to all of Thee from all of us!

Hymn XVII.

(Resp., Praise to Thee from every mouth on this Day of Thy Birth!)

1.  Infants were slain because of Thy Birth, Thou Giver of life to all—But because He Who was slain was a King, our Lord the Lord of Kingdoms,—the tyrant in subtlety, gave for Him slain hostages,—clad in the mysteries of His slaying:  the ranks of heaven received,—the hostages that they of earth offered.

R., Blessed be the King who magnified Him!

2.  All the Kings of the house of David, transmitted and hauled on each to each,—the throne and crown of the Son of David, as guardian of a deposit.—In one they reached their bound and limit, when He came, the Lord of all things,—and took away from them all things, and cut off the transmission of all things.…

R., Blessed be He Who is clad in that which is His!

3.  The doves moaned in Bethlehem, that the serpent destroyed their offspring.—The eagle betook himself to Egypt, to go down and receive the promises.—Egypt rejoiced in Him that there came, abundance for payment of debts,—which had failed the sons of Joseph.  Among the sons of Joseph He laboured and paid—the debts of the sons of Joseph.

R., Blessed is He Who called Him out of Egypt!

4.  The Scribes read daily, that the Star arises out of Jacob.—For the People were the Voice and the reading, for the nations the rising of the Star and the interpretation:—for them were the Books and for us the facts; for them boughs and for us fruits.—The Scribes read in things written; the Magi saw in things done, the outshining of that which was read.

R., Blessed be He Who added to us their books!

5.  Who is able to tell, of the withdrawal and the appearings,—of the shining star that went, before the bearers of the offerings?—It appeared and proclaimed the crown; it was hid and concealed His Body.—It was for the Son in twofold wise, herald and guardian;—it guarded His Body, it proclaimed His Crown.

R., Blessed is He Who has given wisdom to them that proclaim Him!

6.  The tyrant gazed on the Magi, as they asked “Where is the son of the King?”—While his heart was gloomy, he sought for himself a cheerful countenance.—With the sheep he sent wolves, that should kill the Lamb of God.—The Lamb went down to Egypt, that thence He might judge them,—whence He had saved them.

R., Blessed be He Who yet again subdued them.

7.  The Magi declared to the tyrant, “When thy servants joined us,—the bright star withdrew itself, yea the paths hid themselves.”—The blessed ones knew not, that the king had sent bitter foes,—murderers as if worshippers, to destroy the sweet fruit,—whereof the bitter eat and are made sweet.

R., To Thee be glory, Medicine of life!

8.  When there the Magi received, commandment to go and seek Him.—it is written of them that they saw, that bright star and rejoiced.—Thus it is known that it had been withdrawn; therefore rejoiced they at its aspect.—It was hid and hindered the murderers, it arose and called the worshippers;—it overthrew a part and it called a part.

R., Blessed be He Who has triumphed in both parts!

9.  The abhorred one who slew the children, how did he overlook the Child?—Justice hindered him that he thought, the Magi would return to him.—While he stayed waiting to seize, the Worshipped and His worshippers,—everything escaped his hands, the offerings and the worshippers took flight,—from the tyrant to the Son of the King.

R., Glory to Him who knows all counsels!

10.  The blameless Magi as they slept, meditated on their beds:—sleep became a mirror, and a dream rose on it as light.—The murderer they saw and trembled, as his guile and his sword flashed forth.—He taught the men guile, he sharpened the sword to sharpness:—the Watcher taught the sleepers.

R., Blessed is He who gives prudence to the simple!

11.  The simple who believe have known, two Comings of Christ:—but the foolish scribes have not even perceived one Coming.—Yet the nations have life in the first, and shall rise again there in the second.—The People whose mind is blinded, the first Coming has dispersed;—the second shall blot out their memory.

R., Blessed be the King Who is come and is to come!

12.  When the Saviour arose as the blind, the Sun showed forth his beams,—and they were clothed in darkness:  the Brightness sent forth his light,—and He brought the sons of the stars, to make manifest the sons of darkness.—For lo! among you is the star, but on your eyes the veil.

R., To Thee be glory, newborn Sun!

13.  Prophets declared concerning His Birth, but they made not plain the time thereof.—He sent the Magi, and they came and showed of its time.—Yet the Magi who made known the time, made not plain who the Child should be.—A star of splendid light, in its course showed who the Child was,—how splendid was His lineage.

R., Blessed be He Who by them all was pointed out!

14.  They scorned the trumpet of Isaiah, which sounded forth His pure Conception,—they silenced the lute of the Psalms, which sang of His Priesthood;—the harp of the Spirit they hushed, which sang again of His Kingdom;—under deep silence they closed up, the great Birth that joined the cry—of them above with them below.

R., Blessed be He Who appeared in the midst of silence!

15.  His voice was the secret key that opened the mouths of the Magi.—Whereas preachers were silent in Judah, they made their voice sound through creation;—and the Gospel which those had scorned, these who came from far took and departed.—The scorners began to hear their own orders from strangers, who cried out the name of the Son of David.

R., Blessed be He Who by our voice has put them to silence!

16.  Whereas the People scorned offerings, and brought them not to Him the Son of the King,—He sent His herald to the nations, and caused them to come with their offerings:—yet not all of them caused He to come, for it could not suffice for them,—the narrow bosom of Bethlehem; but the bosom of Holy Church,—enlarged itself and contained her children.

R., Blessed be He Who has made the barren fruitful!

17.  The slayers of Bethlehem mowed down the tender flowers that among them—should perish the tender seedling, wherein was hidden the Bread of life.—But the ear of corn that has life had escaped, that it should come to the sheaves in harvest:—the grape that escaped when young, gave itself to the treading,—that its wine might give life to souls.

R., Glory to Thee, Treasury of life!

18.  The murderers went into a paradise, full of tender fruits:—they shook off the flowers from the bough, blossoms and buds they destroyed,—unblemished oblations he offered, the persecutor unwittingly.—To him woe, but to them blessing!  Bethlehem was first to give, virgin fruits to the Holy One.

R., Blessed is He Who receives the first fruits!

19.  The Scribes were silenced in envy, the Pharisees in jealousy.—Men of stone cried out and gave praise, who had a heart of stone.—They applauded in presence of the Stone, the rejected that has become the Head.—Stones were made flesh by that Stone, and obtained mouths to speak; stones cried out through that Stone.

R., Blessed be Thy Birth that has caused stones to cry out!

20.  The Star that is written in Scripture, the nations beheld from afar,—that the People might be shamed which is near; O People instructed and puffed up! which by the nations hast been in turn instructed, how and where they saw,—that vision whereof Balaam spake; a stranger he who spread abroad concerning it,—strangers they who saw it.

R., Blessed is He Who has provoked to jealousy them of His own house!

21.  Let my supplication draw nigh to Thy Door, yea my poverty to Thy Treasury!—Give to me my Lord without measure, as God unto man!—And though Thou increase gifts as Son of the Blessed, and though Thou add to them as Son of the King;—though I be thankless as are all creatures of dust, as Adam so is the son of Adam,—and as the Blessed so too is the Son of the Blessed.

R., Praise be to Thee Who art like unto Thy Father!

Hymn XVIII.

Resp.—Praise be to Him Who sent Him! (bis)

1.  Blessed art thou, O Church, for lo! in thee is the sound,—of the great feast the festival of the King!—Sion is deserted, her gates are sore athirst,—and forsaken of festivals.—Blessed thy gates that are open yet not filled,—and thy halls that are enlarged yet suffice not!—In the midst of thee lo! is the sound, of the nations that cry out, and have put to silence the People.

2.  Blessed art thou, O Church, that in thy festivals,—the Watchers rejoice amid thy festivity!—for one night the Watchers gave praise,—on the earth which withheld and refused praise.—Blessed thy voices that have been sown and reaped,—and in Heaven stored up in garners!—Thy mouth is a censer, and thy voices as perfumes, breathing vapour in thy festivals.

3.  Blessed art thou, O Church, that all oblations,—are brought unto thee in this feast.—The Magi once among traitors, offered them to the Truth.—Blessed thy abode that He bowed Himself and dwelt therein, Son of the King Who is worshipped with gifts!—Gold from the West, and spices from the East,—are offered in Thy Festivals.

4.  Blessed art thou, O Church, that there is not with thee,—a tyrant King slayer of babes! for he killed in Bethlehem the little ones at random,—that he might put to death the Child that gives life to all.—Blessed thy children that are envied and worshipped,—by Kings, for those are promised for Thy worship,—the crowns of the East:—he who trod down thy dear ones, shall be trodden down by thy beloved.

5.  Blessed art thou, O Church, for lo! over thee,—Isaiah too exults in his prophecy,—”Lo a Virgin shall conceive and bear,—a Son” Whose name is great mystery!—O interpretation revealed in the Church!—two names that were joined and became one;—”Emmanuel,”—God be with thee ever, Who joined thee with His members!

6.  Blessed art thou, O Church, in Micah who cried out,—“A Shepherd shall come forth from Ephrata”:—for He came to Bethlehem to take—from thence the rod of Jesse and to rule the nations.—Blessed thy lambs that are sealed with His seal,—and thy sheep that are kept by His sword!—Thou art, O Church,—the abiding Bethlehem,—for in thee is the Bread of Life!

Bethlehem=House of Bread.

7.  Blessed art thou, O Church, for lo! in thee rejoices,—Daniel also the man beloved,—who foretold that the glorious Messiah shall be killed,—and the city of holiness be laid desolate at His killing!—Woe to the People that was rejected and is not converted—Blessed the nations that were called and turned not away!—The bidden guests refused,—and others in their stead enjoyed their banquet.

8.  Blessed art thou, O Church, for on thy, lute, lo! King David sings psalms in thee!  In the Spirit he sings of Him “Thou art My Son and I—this day have begotten Thee” in the glories of holiness.—Blessed thy ears that have been purged to hear!—On His day watch thou as His Body and call on Him;—be taught by Sion,—which saddened His Feast; make Him glad Who has gladdened thee.

9.  Blessed art thou, O Church, that all festivals—have taken flight from Sion and sheltered with thee!—In the midst of thee the wearied Prophets have found rest,—from the labour and the reproachthey bore in Judah.—Blessed the books unrolled in thy temples,—and the festivals celebrated in thy shrines!—Sion is forsaken,—and lo! today the nations shout in thy festivals.

10.  Blessed art thou, O Church, in ten blessings,—which our Lord has given as a mystery complete:—for on ten all the numbers hang, therefore art thou perfect by ten blessings.—Blessed thy crowns that are twined—with all blessings mixed in every crown!—O blessed one,—with every blessing crowned, on me too send thy blessing!

11.  Blessed art thou, Ephrata, mother of Kings, that from thee sprang the Lord of diadems!—Micah gave thee tidings that He is from everlasting, and the span of His times is not comprehended.—Blessed thine eyes which first of all discerned Him!—thee He deemed worthy to see Him when He appeared,—Chief of benediction,—and Beginning of gladness, thou didst receive first of all.

12.  Blessed art thou, Bethlehem, that the towns envy thee,—and the fortified cities!—As they envy thee, so the women envy Mary,—and the virgins daughters of princes.—Blessed the maiden in whom He deigned to abide,—and the city wherein He deigned to sojourn;—a poor maiden,—and a small city, He chose Him to humble Himself.

13.  Blessed art thou, Bethlehem, that in thee was the beginning,—for Him the Son Who from everlasting is in the Father!—It is hard to comprehend, that before Time He is,—Who in thee made Himself subject to Time.—Blessed thine ears, for in thee first was heard the cry—of the Lamb of God who exulted in thee!—Narrow though thy manger,—He spread Himself on all sides, and was worshipped of every creature.

14.  Blessed art thou too, Mary, that thy name—is great and exalted because of thy child!—Thou canst tell then how and how long—and where He dwelt in thee, the great One in small room.—Blessed thy mouth that praised and enquired not,—and thy tongue that glorified and questioned not!—For His Mother was uncertain concerning Him,—even while she carried Him in the womb; who then shall suffice to comprehend Him?

15.  O Woman, thou whom no man knew,—how can we behold the Son thou hast borne?—For no eyes suffice to stand—before the transfigurations of the glory, that is on Him.—For tongues of fire abide in Him—Who sent tongues by His Ascension.—Be every tongue warned,—that our questioning is as stubble, and as fire our scrutiny.

16.  Blessed is he the priest who in the sanctuary,—offers to the Father the Son of the Father,—the fruit that is plucked from our tree, though it be wholly of the Divine Majesty!—Blessed the hands that are hallowed and offer Him!—and the lips that are spent in kissing Him!—The Spirit in the Temple—longed for His embrace; and at His Crucifixion rent the veil and went forth.

17.  The Archangel gave thee greeting,—as the earnest of holiness—Earth became to him new Heavens,—when the Watcher came down and sang glory on it.—The sons of the Highest encompassed thy habitation—because of the Son of the King that dwelt in thee.—Thy abode below,—to the Heaven above was made like by the host of Watchers.

Hymn XIX.

(Resp.—Blessed be thy Birth that gladdens all creatures!)

1.  The first year wherein, our Saviour was born,—is source of blessing, and ground of life;—for by it are borne,—manifold triumphs, the sum of all help:—as the first day of “the beginning,”—the great pillar of all creatures,—bears the building of Creation;—so the year of the Firstborn bears help for man.

2.  In the second year, of our Saviour’s Birth,—the Magi exult, the Pharisees mourn:—treasures are opened,—kings are hastening, and infants are slain.—For in it are offered in Bethlehem,—oblations precious and terrible;—for while love made offering of gold,—hatred offered infants by the sword.

3.  The day of the All-Lightening, exults in His birth;—a pillar of radiance, which drives away, by its beams—the works of darkness.  After the type of that day, wherein light was created,—and sundered the darkness that spread—over the fair beauty of Creation;—the radiance of our Saviour’s birth—came in to sunder the darkness that was on the heart.

4.  The first day the source and the beginning,—orders the roots, to make all things grow.—Our Saviour’s day—is praised far above it, a tree planted in the world.—For His Death is as the root in the earth; His Resurrection as the head in heaven; on all sides His words reach as boughs; likewise His Body as fruit for the eaters.

5.  Let the second day, sing praise to the Birth—of the second Son, and His voice which first—commanded the firmament and it was made,—divided the waters that were above, and gathered the seas that were under.—He Who divided waters from waters, divided Himself from the Watchers and came down to man.—For the waters which at His command were gathered.—He cleft the fountain of life and gave drink.

6.  Let the third day weave with divers hymns—the crown of psalms and with one voice present it—for His Birth who gave growth—of buds and flowers, on the third day.—But now He the All-giver of growth,—has come down and become the All-holy Flower; from the thirsting earth has sprang forth and gone up,—that he may decorate and crown the conquerors.

7.  Let the fourth day praise, first among the four,—His Birth Who created as the fourth day—the two lightgivers,—which fools worship, and are sightless and blind.—The Lord of Lightgivers has come down,—and from the womb has shone on us as the Sun.—His splendours have opened the eyes of the blind:—His rays have given light to the wandering.

8.  Let the fifth day laud Him Who created—on the fifth day creeping things and Dragons—of whose kind is the serpent.—He deceived with guile our mother, a maid void of counsel.—The deceiver who had mocked the maid,—by the Dove was exposed as false,—which from a virgin bosom sprang, and came forth—the Wise that trod down the crafty.

9.  Let the sixth day laud Him who created—on Vesper-day Adam, whom Satan envied; as a feigned friend—cheered him in offering poison in his food.—The medicine of life reached them both,—put on a body and came near to both.—The mortal tasted Him and lived through Him;—the devourer who ate Him was left void.

10.  Let the seventh day hallow the Holy One,—Who halloweth the Sabbath, and gave rest to all that live.—The Blessed One Who wearied not—has care for mankind, and has care for the beasts.—When Freedom fell under the yoke,—He came to the Birth and became bond to make it free:—He was smitten on the face by servants in the judgment hall;—He broke the yoke that was on the free, as Lord.

11.  Let the eighth day, which circumcised the Hebrews,—praise Him Who commanded his namesake Joshua—to circumcise with a flint—the people circumcised in body, while the heart was profane within.—Lo! as the eighth day, as a Babe,—to circumcision He came Who circumcises all.—Though the sign of Abraham is on His Flesh,—the blind daughter of Sion had defiled it.

12.  Let the tenth day sing, praises in its turn.—For God the first letter of Jesus (goodly name!), is ten in numbering.—He Who is as a lamb, turns back the numbers.—For when the number goes up to ten, it is turned back to begin again from one.  O great mystery of that which is in Jesus, Whose might turns all creation back again!

13.  The All-Purifier Firstborn in the day of His purifying,—purified the purification of the firstborn and was offered

Sc., in the Presentation, St. Luke ii. 22.

Fifteen Hymns

For the Feast of the Epiphany.

————————————

Translated by

REV. A. Edward Johnston, B.A.

Hymn II.

(Nearly identical with Hymn XIII. On the Nativity.)

(Resp.—To Thee be praise Who in this feast makest all to exult!)

1.  In the time of the King whom they called by the name Semha

Equivalent to Augustus.

2.  In the days of the King who wrote down men in the taxing,—our Saviour came down and wrote down men in the Book of Life; He wrote and was written;—on high He wrote us, on earth He was written; glory to His Name!

3.  His Birth was in the days of the King whose name was Semha.—Symbol and truth met one another;—King and King, Semha and Denha.—That kingdom bore His Cross; blessed be He Who took it up!

4.  Thirty years abode He on earth in poverty.—Voices of praise in all measures,—let us weave my brethren for our Lord’s years;—thirty crowns for thirty years; Blessed be His number!

5.  In the first year, mistress of treasure and filled with blessings,—let the Cherubin give thanks with us, they who bear—the Son in glory Who gave up His glorious state,—and toiled and found the sheep that was lost;—to Him be thanksgiving!

6.  In the second year let the Seraphin multiply thanksgiving with us;—they who cried “Holy” to the Son, and turned and saw Him—among unbelievers put to shame.—He endured scorn and taught us glory; to Him be glory given!

7.  In the third year let Michael and his hosts give thanks with us;—they who were wont to serve the Son on high,—and saw Him on earth doing service.—He washed men’s feet and cleansed men’s souls; blessed be His meekness!

8.  In the fourth year let all the heavens give thanks with us!  Too narrow for the Son it shall burst to see—how He lay on the couch of despised Zaccheus.—He filled the couch and had filled the heavens;—to Him be thanksgiving!

9.  In the fifth year let the Sun that burns the earth with its heat—give thanks to our Sun that He straitened His largeness,—and tempered His force that the eye might endure to see Him;—the inward eye of a pure soul; blessed be His radiance!

10.  In the sixth year again let all the air give thanks with us,—in the vastness whereof all things exult.—It saw its great Lord that He became—a little babe in a lowly bosom; blessed be His honour!

11.  In the seventh year let the clouds and winds sound the trumpet with us,—they whose dew sprinkles the faces of the flowers,—yet saw they the Son that He subdued His brightness,—and endured scorn and shameful spitting;—blessed be His salvation!

12.  Yet again in the eighth year let Creation give glory,—from whose fountain the fruits draw nurture.—She adored when she saw the Son at the breast,—pure babe nurtured by pure milk; blessed be His good pleasure!

13.  In the ninth year let the earth give glory, which when her lap is watered then brings forth the root.—She saw Mary an unwatered soil—whose fruit that she yielded is a mighty sea; to Him be exultation!

R., To Thee be glory, Son of the Lord of all, Who givest life to all!

14.  In the tenth year let Mount Sinai give glory, which melted—before its Lord!  It saw against its Lord—stones taken up:  but He took stones—to build the Church upon the Rock; blessed be His building!

15.  In the eleventh year let the great sea give thanks—to the hand of the Son Who measured it!  And it wondered to see how He came down and was washed—in humble waters, He that cleanses Creation; blessed be His triumph!

16.  In the twelfth year let the holy Temple give thanks—which beheld the Child as He sat—among the elders:  the doctors were silenced—as the Lamb of the feast bleated in the feast; blessed be His atonement!

17.  In the thirteenth year let diadems with us give thanks—to the King Who triumphed and was crowned—with a crown of thorns:  He wove for man—a mighty diadem at His right hand; blessed be He That sent Him!

18.  In the fourteenth year let the Passover of Egypt give thanks—to the Passover that came and made passover for all,—and instead of Pharaoh overwhelmed Legion,—and instead of horsemen drowned demons; blessed be His retribution!

19.  In the fifteenth year let the lamb of the flock give thanks,—that our Lord slew it not as did Moses,—but redeemed by His Blood mankind.—He the Shepherd of all died for all; blessed be He That begat Him!

20.  In the sixteenth year let the seed-corn in mystery give thanks—to that Husbandman Who gave His Body for seed—in a barren soil that corrupts all things.—It proved fertile and yielded new bread; blessed be He that is pure!

21.  In the seventeenth year let the Vine give thanks to our Lord,—the Vineyard of truth, wherein souls were—as the scions.  He gave peace to this vineyard, but laid waste that vineyard which bare wild grapes; blessed be the Uprooter!

22.  In the eighteenth year let our leaven give thanks—to the leaven of truth that penetrates and draws—all minds and makes them to become—one mind in one doctrine; blessed be His doctrine!

23.  In the nineteenth year let the Salt give thanks for Thy Body.—O blessed Babe it is the soul—that is the salt of the Body, and Faith—the salt of the soul whereby it is preserved; blessed be Thy preservation!

R., Glory to Thy Epiphany, O God and Man!

24.  In the twentieth year let temporal wealth with us give thanks,—which men that are perfect have cast off and abandoned—because of the “Woe”; and have gone and loved—poverty because of its beatitude; blessed be He Who desired it!

25.  In the one-and-twentieth year let the waters give thanks that were sweetened—in a mystery of the Son.  In the honey of Samson—the nations tasted bitterness therein that destroyed them:—they had life in the Cross that redeemed them; blessed be its pleasantness!

26.  In the two-and-twentieth year let arms and the sword give thanks,—for they could not slay our Adversary.—Thou art He Who slew him as Thou art He Who restored—the ear that Simon’s sword cut off; blessed be Thy healing!

27.  In the three-and-twentieth year let the ass likewise give thanks,—that gave the colt whereon He should ride;—He opens likewise the mouth of wild asses,—the offspring gave Him praise; blessed be the praise of Thee!

28.  In the four-and-twentieth year let wealth give thanks to the Son!—Treasures were amazed at the Lord of treasures,—how He grew up among the poor.—He made Himself poor that He might make all rich; blessed be His participation!

29.  In the five-and-twentieth year let Isaac give thanks to the Son—Who in the mount saved him from the knife,—and became in his stead the lamb to be slain.—The mortal escaped, and He died Who gives life to all; blessed be His offering!

30.  In the six-and-twentieth year let Moses with us give thanks,—who feared and fled from the slayers;—let him give thanks to the Son, for He it was Who on His feet—entered Sheol and spoiled it and came forth; blessed be His Resurrection!

[31.  In the seven-and-twentieth year let the eloquent Orators—give thanks to the Son, for they could not find—means whereby we should prevail in our judgment:—He was silent in judgment and made our judgment prevail; to Him be applause!]

32.  In the seven and twentieth year let all Judges give thanks,—who as being just have put to death illdoers;—let them give thanks to the Son Who instead of the evil—died as being good, though He was Son of the Just One; blessed be His mercies!

33.  In the eight-and-twentieth year let them give thanks to the Son,—all the mighty men who saved us not—from the captors.  One is to be worshipped,—Who was slain and laid hold and saved us; blessed be His deliverance!

34.  In the nine-and-twentieth year let Job with us give thanks,—who bare sufferings in his own behalf:—but our Lord bare on our behalf—the spitting and the stripes, the thorns and the nails; blessed is His compassion!

35.  In the year that is the thirtieth let them give thanks with us;—the dead that have lived through His dying,—the living that were converted in His Crucifixion,—and the height and the depth that have been reconciled in Him!  Blessed be He and His Father!

Hymn III.

(Resp.—Christ with chrism, lo! He is sealing the newborn lambs in His flock!)

1.  Christ and chrism are conjoined; the secret with the visible is mingled:  the chrism anoints visibly,—Christ seals secretly, the lambs newborn and spiritual, the prize of His twofold victory; for He engendered it of the chrism, and He gave it birth of the water.

2.  How exalted are your Orders!  For she that was a sinner anointed, as a handmaid, the feet of her Lord.  But for you, as though His minister, Christ by the hand of His servants, seals and anoints your bodies.  It befits Him the Lord of the flock, that in His own person He seal His sheep.

3.  Since then she, that sinner, stood in need of forgiveness, the anointing was for her an offering, and by it her love reconciled her Lord.  But you who are the flock, among the profane and unbelievers, the Truth by the chrism is your seal, to separate you from the strayed.

4.  From the peoples he separated the People, by the former seal of circumcision; but by the seal of anointing, the peoples He separates from the People.  When the peoples were in error, the People He separated from the peoples; now when the People has erred from Him, He separates the peoples from thence.

5.  Of the dust of the pure soil, Naaman bore away and returned to his place; that he by this holy dust, might be separated and known from the unclean.  The chrism of Christ separates, the sons of the mystery from strangers:  and by it they that are within are separated, and known from them that are without.

6.  The oil which Elijah multiplied, might be tasted with the mouth; for the cruse was that of the widow, it was not that of the chrism.  The oil of our Lord that is in the cruse, it is not food for the mouth:  the sinner that was a wolf without, it makes him a lamb in the flock.

7.  The chrism of the meek and lowly One, changes the stubborn to be like its Lord.  The Gentiles were wolves and feared, the severe rod of Moses.  Lo! the chrism seals them and makes, a flock of sheep out of the wolves!  And the wolves that had fled from the rod, lo! they have taken refuge in the Cross!

8.  The leaf of olive arrived, brought as a figure of the anointing; the sons of the Ark rejoiced to greet it, for it bore good tidings of deliverance.  Thus also ye rejoiced to greet it, even this holy anointing.  The bodies of sinners were glad in it, for it brought good tidings of deliverance.

9.  The oil again that Jacob poured, upon the stone when he sealed it, that it should be between him and God, and that he might offer there his tithes; lo! in it is a symbol of your bodies, how by chrism they are sealed as holy, and become temples for God, where He shall be served by your sacrifices.

10.  When Moses had sealed and anointed, the sons of Aaron the Levite, the fire consumed their bodies; the fire spared their vestments.  But ye my brethren blessed are ye, for the fire of grace has come down, has consumed utterly your offences, and cleansed and hallowed your bodies!

11.  As for the anointing of Aaron my brethren, it was the vile blood of beasts, that it sprinkled in the horns of the altar.  The anointing of truth is this; wherein the living and all-lifegiving Blood, is sprinkled inwardly in your bodies, is mingled in your understandings, is infused through your inmost chambers.

12.  The anointed priests used to offer, the slain bodies of beasts; Ye, O anointed and excelling, your offerings are your own bodies.  The anointed Levites offered, the inward parts taken, from beasts:  ye have excelled the Levites, for your hearts ye have Consecrated.

13.  The anointing of the People was—a foreshadowing of Christ; their rod a mystery of the Cross; their lamb a type of the Only begotten; their tabernacle a mystery of your Churches; their circumcision a sign of your sealing.  Under the shadow of your goodly thing, sat the People of old.

14.  Thus the truth is likened, to a great shadowing tree:  it cast its shade on the People; it struck its root among the peoples.  The People abode under its shadows, whose shadows were its mysteries; but the Gentiles lodged on its bough, and plucked and ate of its fruits.

15.  As for the anointing of Saul to be king; the sweeter was its savour, so much fouler was the savour of his heart.  The Spirit struck him and fled.  Your anointing which ye have is greater; for your minds are censers, in your temples the Spirit exults, a chamber forever shall ye be unto Him.

16.  As for the anointing of David my brethren; the Spirit came down and made sweet savour, in the heart of the man wherein He delighted; the savour of his heart was as the savour of his action.  The Spirit dwelt in him and made song in him.  Your anointing which ye have is greater, for Father and Son and Holy Ghost, have moved and come down to dwell in you.

17.  When the leper of old was cleansed, the priest used to seal him with oil, and to lead him to the waterspring.  The type has passed and the truth is come; lo! with chrism have ye been sealed, in baptism ye are perfected, in the flock ye are intermixed, from the Body ye are nourished.

18.  What leper when he has been cleansed, turns again and desires his leprosy?  Ye have put off transgressions—forsake it!  None puts on the leprosy he had put off.  It has fallen and sunk—let it not be drawn out!  It is wasted and worn—let it not be renewed!  Let not corruption come out upon you, whom the chrism of Christ has anointed!

19.  The vessel moulded of clay, gains beauty from the water, receives strength from the fire; but if it slips it is ruined, it cannot be afresh renewed.  Ye are vessels of grace; be ye ware of it, even of justice, for it grants not two renewals.

20.  How like are ye in comparison, with the Prophet whom the fish yielded up!  The Devourer has given you back for he was constrained, by the Power Which constrained the fish.  Jonah was for you as a mirror, since not again did the fish swallow him, let not again the Devourer swallow you:  being yielded up be ye like Jonah!

21.  Goodly ointment on the head of our Lord did Mary pour; its savour was fragrant through all the house.  Likewise the savour of your anointing, has been fragrant and perfumed the heavens, to the Watchers on high; doing pleasure to Satan its savour is overpowering; to God its odour is sweet.

22.  The crowds in the desert were like unto sheep that have no shepherd.  The Merciful became their shepherd, and multiplied to them the pasture of bread.  Yea, blessed are ye that are perfect, that are sealed as lambs of Christ, that of His Body and Blood are made worthy; the Pastor Himself is become pasture for you!

23.  Out of water He made the wine, He gave it for drink to the youths in the feast.  For you who are keeping the fast, better is the unction than drink.  In His wine the betrothed are wedded, by His oil the wedded are sanctified.  By His wine is union; by His oil sanctification.

24.  The sheep of Christ leaped for joy, to receive the seal of life, that ensign of kings which has ever put sin to flight.  The Wicked by Thy ensign is routed, iniquities by Thy sign are scattered.  Come, ye sheep, receive your seal, which puts to flight them that devour you!

25.  Come, ye lambs, receive your seal, for it is truth that is your seal!  This is the seal that separates, them of the household from strangers.  The steel circumcised alike, the gainsayers and the sons of Hagar.  If circumcision be the sign of the sheep, lo! by it the goats are signed.

26.  But ye, who are the new flock, have put off the doings of wolves, and as lambs are made like to the Lamb.  One by changing has changed all; the Lamb to the wolves gave Himself to be slain; the wolves rushed and devoured Him and became lambs; for the Shepherd was changed into a Lamb; likewise the wolf forgot his nature.

27.  Look on me also in Thy mercy! be not branded on me the seal, of the goats the sons of the left hand! let not Thy sheep become a goat!  For though to justify myself I sufficed not, yet to be a sinner I willed not.  Turn thine eyes, O my Lord, from what I have done, and seek not only what I have willed.

28.  From them that write and them that preach, from them that hear and them that are sealed, let glory go up to Christ, and through Him to His Father be exaltation!  He Who gives words to them that speak, and gives voice to them that preach, has given understanding to them that hear, and consecrates chrism for him that is sealed.

Hymn IV.

(Resp.—Blessed be He that blots out in water misdeeds that are without measure!)

1.  Descend my sealed brethren, put ye on our Lord,—and be rejoined to His lineage, for He is son of a great lineage,—as He has said in His Word.

2.  From on high is His Nature, and from beneath His Vesture.—Each that puts off his vesture, commingled is that vesture, with His Vesture forever.

3.  Ye too in the water, receive from him the vesture,—that wastes not or is lost for it is the vesture that vests—them that are vested in it forever.

4.  But the blessed Priest, is daysman between two:—the covenant shall be made before Him, He is daysman of his Lord,—and surety on our part.

5.  The Godhead in the water, lo! has mingled His leaven;—for the creatures of dust, that leaven raises up,—and the Godhead joins them.

6.  For it is the leaven of the Lord, that can glide into the bondman,—and raise him to freedom; it has joined the bondman to the lineage,—of Him the Lord of all.

7.  For the bondman who has put on Him, Who makes all free in the waters,—though bondman he be on earth, is son of the free on high,—for freedom he has put on.

8.  The freeman who has put on, that Angel in the waters,—is as the fellow of servants, that he may be made like to the Lord,—Who became bondman unto bondmen.

9.  He Who enriches all came down, and put on poverty,—that He might divide to the poor, the stores that were hidden,—out of the treasure-house of the water.

10.  The lowly one again that has put on, the Giver of all greatness, in the water,—even though he be base in the sight of fools, yet is great in the sight of the Watchers,—for that he is clad in greatness.

11.  For like as He Who is great, Who became lowly in His love,—by the unbelievers was persecuted, and by the Watchers was worshipped,—was made lowly and makes the lowly great.

12.  Thus let him be lowly who is great, that in him the lowly may be great:—Let us be like to Him Who is greater than all, Who became less than all:—He was made lowly, and makes all men great.

13.  The meek man who has put on Him Who is great, in the water,—though humble be his countenance, very great is his discernment,—for He Who is exalted above all dwells in him.

14.  For who could be found to despise the bush of thorn,—the despised and humble, wherein the Majesty in fire,—made its dwelling within?

15.  Who again could be found, to despise Moses,—the meek and slow of speech,—when that excelling glory—dwelt upon his meekness?

16.  They that despised him despised his Lord; the wicked that despised him—the earth swallowed up in anger; the Levites who scorned Him,—the fire devoured in fury.

17.  Of Him Christ commanded, “Thou shalt not call him Raca,” who is baptized and has put Him on; for whoso despises the despised, despises with him the Mighty.

18.  In Eden and in the world, are parables of our Lord;—and what tongue can gather, the similitudes of His mysteries?—for He is figured all of Him in all things.

19.  In the Scriptures He is written of; on Nature He is impressed;—His crown is figured in kings, in prophets His truth, His atonement in priests.

20.  In the rod was He of Moses, and in the hyssops of Aaron,—and in the crown of David:  to the prophets pertains His similitude, to the Apostles His Gospel.

21.  Revelations beheld Thee, proverbs looked for Thee,—mysteries expected Thee, similitudes saluted Thee, parables showed types of Thee.

22.  The Covenant of Moses looked forward to the Gospel:—all things of old time, flew on and alighted thereon, in the new Covenant.

23.  Lo! the prophets have poured out on Him, their glorious mysteries;—the priests and kings have poured out upon Him, their wonderful types:—they all have poured them out on all of Him.

24.  Christ overcame and surpassed, by His teachings the mysteries,—by His interpretations the parables; as the sea into its midst—receives all streams.

25.  For Christ is the sea, and He can receive—the fountains and brooks, the rivers and streams, that flow from the midst of the Scriptures.

Hymn V.

(Resp.—Blessed be He that ordained baptism, for the atonement of the sons of Adam!)

1.  Descend, my brethren, put on from the waters of baptism the Holy Spirit;—be joined with the spirits that minister to the Godhead!

2.  For lo! He is the fire that secretly, seals also His flock,—by the Three spiritual Names, wherein the Evil One is put to flight.

3.  John when he cried and said “This is the Lamb of God,”—thereby showed concerning the Gentiles that they are Abraham’s children.

4.  This is he that testified of our Saviour, that with fire and the Spirit He should baptize.—Lo! the fire and the Spirit, my brethren, in the baptism of truth.

5.  For greater is Baptism than Jordan that little river;—for that in streams of water and oil, the misdeeds of all men are washed out.

6.  Elisha by seven times washing, cleansed Naaman’s leprosy:—in Baptism are cleansed the secret misdeeds in the soul.

7.  Moses baptized the People in the midst of the sea, yet availed not—to wash their heart within, that was full of the defilements of misdeeds.

8.  Lo! the priest in the likeness of Moses purges the defilements of the soul;—and with oil of anointing, lo! he seals new lambs for the Kingdom.

9.  Samuel anointed David to be king among the People:—but lo! the priest anoints you to be heirs in the Kingdom.

10.  For with the armour that David put on, after the anointing he fought—and laid low the giant who sought to subdue Israel.

11.  Lo! again in the chrism of Christ, and in the armour that is from the water—the haughtiness of the Evil One is humbled, who sought to subdue the Gentiles.

12.  By the water that flowed from the rock, the thirst of the People was quenched.  Lo! in the fountain of Christ, the thirst of the peoples is quenched.

13.  The rod of Moses opened the rock, and the streams flowed forth; and they were refreshed by its draught, who had grown faint with thirst.

14.  Lo! from the side of Christ flowed the stream that bestowed life.—The Gentiles drank that were weary, and in it forgot their pains.

15.  With Thy dew besprinkle my vileness, and my crimes in Thy blood shall be atoned!—And I shall be, O my Lord, at Thy right hand, and with Thy Saints I shall be joined!

Hymn VI.

(Resp.—Blessed be He Who was baptized that He might baptize you, that ye should be absolved from your offences.)

1.  The Spirit came down from on high,—and hallowed the waters by His brooding.—In the baptism of John,—He passed by the rest and abode on One:—but now He has descended and abode,—on all that are born of the water.

2.  Out of all that John baptized,—on One it was that the Spirit dwelt:—but now He has flown and come down,—that He may dwell on the many;—and as each after each comes up,—He loves him and abides on him.

3.  A marvel it is that surpasses all!—To the water He went down and was baptized.—The seas declared it blessed,—that river wherein Thou wast baptized:—even the waters that were in heaven envied,—because they were not worthy to be Thy bath.

4.  A marvel it is, O my Lord, now also,—that while the fountains are full of water,—it is the water of baptism,—that alone is able to atone.—Mighty is the water in the seas,—yet is it too weak for atonement.

5.  Thy might, O my Lord, if it abides,—within the humble it exalts him;—like as royalty if it abide—within the desert gives it peace.—Water by Thy might has triumphed—over sin, for Life has encompassed it.

6.  The sheep exulted when they saw—the hand draw nigh to baptize them.—Receive, O ye sheep, your sealing; enter and be mingled in the flock!—for more than over all the flock,—over you rejoice the Watchers to-day.

7.  The Angels and the Watchers rejoice—over that which is born of the Spirit and of water:—they rejoice that by fire and by the Spirit,—the corporeal have become spiritual.—The Seraphins who sing “Holy” rejoice,—that they who are made holy have been increased.

8.  For lo! the Angels rejoice—over one sinner if he repent:—how much more do they now rejoice—that in all churches and congregations,—lo! Baptism is bringing forth—the heavenly from the earthly!

9.  The baptized when they come up are sanctified;—the sealed when they go down are pardoned.—They who come up have put on glory;—they who go down have cast off sin.—Adam put off his glory in a moment;—ye have been clothed with glory in a moment.

10.  A house that is of dust when it has fallen,—by means of water can be renewed:—the body of Adam that was of dust,—which had fallen by water has been renewed.—Lo! the priests as builders—afresh renew your bodies.

11.  A great marvel is this of the wool,—that it can take every dye,—as the mind takes every discourse.—By the name of its dye it is called;—as ye who were—baptized when “Hearers,”—have gained the name of “Recipients.”

12.  The common waters he sanctified—even Elisha through the Name that is secret.—In them washed the leper openly,—and was cleansed by the Power that is secret:—the leprosy was done away in the water, as transgressions in Baptism.

13.  To-day, lo! your offences are blotted out,—and your names are written down.—The priest blots out in the water;—and Christ writes down in Heaven.—By the blotting out and the writing down—lo! doubled is your rejoicing.

14.  Lo! mercy has dawned to-day;—and from bound to bound it stretches:—the sun has sunk and mercy has dawned.—Justice has drawn in her wrath; Grace has spread forth her love,—lo! she pardons and quickens freely.

15.  The sheep that beforetime were in the fold—lo! they hasten forth to greet—the new lambs that have been added to it.—They are white and are clad in white;—within and without white are your bodies as your vestments.

16.  From every mouth “Blessed are ye,”—on every side “Blessed are ye.”—Sin from you is driven out,—and the Holy Spirit on you is dwelling.—The Evil One is become sad of countenance;—the Good God makes glad your countenance.

17.  The gift that ye have received freely,—cease not from watching over it:—this pearl if it shall be lost—cannot again be sought out,—for it is like to virginity—which if it be lost is not to be found.

18. May ye from all defilement—be kept by the power of your white robes!—and he whose freedom has defiled itself—may it be able to wash itself clean by his weeping!—For me who am servant of the community—may the supplication of the community win pardon!

19.  To the author who has toiled in words,—be reconciliation in rest!—to the teacher who has toiled with voice,—be forgiveness through grace!—to the priest who has toiled in baptizing,—let there come the crown of righteousness!

20.  From every mouth with one consent,—of those beneath and those above,—Watchers, Cherubin, and Seraphin,—the baptized, the sealed, and the hearers,—let each of us cry aloud and say,—“Glory to the Lord of our feasts!”

Hymn VII.

(Resp.—Blessed is He Who atoned your sins, that ye might receive His Body worthily!)

1.  The flock of Jacob came down—and stood round the well of water.—In the water they put on the similitude of the wood that was covered by it.—Mysteries these and types of the Cross,—wherein the parables are interpreted.

2.  There are shown in these rods similitudes,—and in the sheep, parables.—The Cross in the rods is figured, and in the sheep the souls of men.—His wood was a mystery of our Wood;—likewise his sheep a mystery of our flock.

3.  The sheep of Christ rejoice,—and stand round the laver of baptism;—in the water they put on the likeness—of the living and goodly Cross—whereon gaze all things created,—and all of it is stamped on them all.

4.  At the well Rebecca received—in her ears and hands the jewels.—The Spouse of Christ has put on—precious things that are from the water:—on her hand the living Body,—and in her ears the promises.

5.  Moses drew water and watered the sheep—of Jethro the priest of sin.—But our Shepherd has baptized His sheep—Who is the high priest of truth.—At the well the flocks were dumb,—but here the sheep have speech.

6.  The People passed through the water and were baptized:—the People came up on dry land and became as heathen.—The Commandment was savourless in their ears;—the manna corrupted in their vessels.—Eat ye the living Body,—the medicine of life that gives life to all!

7.  To the sons of Lot Moses said,—“Give us water for money,—let us only pass by through your border.”—They refused the way, and the temporal water.—Lo! the living water freely

Rev. xxi. 6, xxii. 17.

8.  From the water Gideon chose for himself—the men who were victorious in the battle.—Ye have gone down to the victorious waters:—come ye up and triumph in the fight!—receive from the water atonement,—and from the fight the crowning!

9.  Ye baptized, receive your lamps,—like the lamps of the house of Gideon;—conquer the darkness by your lamps,—and the silence by your hosannas!—Gideon likewise in the battle—triumphed by the shout and the flame.

10.  David the King longed after—the water of the well, and they brought it him;—but he drank it not, for he saw that with blood of men it was bought.—In the midst of the water ye have revelled—that was bought with the blood of God.

11.  Out of Edom the prophet saw—God coming as one that presses the grapes.—He made ready the winepress of wrath,—He trod down the peoples and delivered the People.—He has turned and ordained Baptism;—the peoples live, the People is come to nought.

12.  In the river Jeremiah buried—the linen girdle that was marred;—and [the People] waxed old and decayed.—…—The peoples that were decayed and marred,—by the waters have been clad in newness.

13.  In Siloam,

So in Peshitto, 1 Kin. i. 38; but Gihon in the Hebrew.

14.  The fleece that was dry from the dew,—Jerusalem was figured in it:—the bason that was filled with water,—Baptism was figured in it.—That was dry after the manner of its type;—this was full after the manner of its symbol.

15.  The wearied body in water—washes and is refreshed from its toil.—Lo! the laver in which are hidden—refreshing and life and delights.—In it wearied Adam had rest—who brought labour into the creation.

16.  The fountain of sweat in the body—is set to protect against fever:—the fountain of Baptism—is set to protect against the Flame.—This is the water that avails—for the quenching of Gehenna.

17.  He who journeys through the desert,—as armour takes to himself water—against all-conquering thirst.—Go ye down to the fountain of Christ,—receive life in your members,—as armour against death.

18.  Again, the diver brings up—out of the sea the pearl.—Be baptized and bring up from the water—purity that therein is hidden,—the pearl that is set as a jewel—in the crown of the Godhead.

19.  Sweet water in his vessel—the seaman lays up as a store;—in the midst of the sea he lays up and keeps it, the sweet in the midst of the bitter.—So amidst the floods of sin,—keep ye the water of Baptism.

20.  The woman of Samaria said to our Lord,—“Lo! verily the well is deep.”—Baptism though it be high,—in its mercy has stooped down with us:—for the atonement is from above—that has come down unto sinners.

21.  “He that drinks the water that I shall give him,—verily never again shall he thirst.”—For this holy Baptism,—for it be ye athirst, my beloved;—never again shall ye be athirst,—so that ye should come to another baptism.

22.  In the baptism of Siloam—the blind man washed, and his eyeballs—were opened and enlightened by the water;—he cast off the darkness that was on them.—The hidden darkness ye have cast off;—from the water ye have been clad in light.

23.  His hands Pilate washed—that he might not be of them that slew.—Ye have bathed your bodies,—your hands together with your mouths.—Go in and be of them that eat,—for this medicine of life gives life to all.

24.  “Come after Me and verily I will make you—fishers of men.”—For instead of a draught of that which perishes,—they fished for the draught that is forever.—They who had taken fishes for death,—baptized and gave life to them that were to die.

25.  An hundred and fifty fishes were taken—by Simon’s net from the water;—but there were taken by his preaching,—out of the bosom of Baptism,—ten thousands and thousands of men,—a draught of the sons of the Kingdom.

26.  Lo! our priest as a fisher—over the scanty water is standing;—he has taken thence a great draught—of every shape and of every kind;—he has drawn up the draught to bring it near—to the King of kings, most high.

27.  Simon took the fishes and drew them up,—and they were brought near before our Lord:—Our priest has taken from out of the water,—by the Hand which he received from Simon,—virgins and chaste men who are brought near—in the festival of the Lord of feasts.

28.  In Thy mercy I adjure Thee pardon me,—for in mercy Thou too hast sworn,—Rabboni, “In the death of him that dieth,—I have no pleasure, but in his life.”—Thou hast sworn and I have adjured:—O Thou Who hast sworn, pardon him who has adjured!

Hymn VIII.

(Resp.—Happy are ye whose bodies have been made to shine!)

1.  God in His mercy stooped and came down,—to mingle His compassion with the water,—and to blend the nature of His majesty—with the wretched bodies of men.—He made occasion by the water—to come down and to dwell in us:—like to the occasion of mercy—when He came down and dwelt in the womb:—O the mercies of God—Who seeks for Himself all occasions to dwell in us!

2.  To the cave in Horeb He stooped and came down,—and on Moses He caused His majesty to dwell;—He imparted His glorious splendour to mortals.—There was therein a figure of Baptism:—He Who came down and dwelt in it,—tempers within the water—the might of His majesty,—that He may dwell in the feeble.—On Moses dwelt the Breath,—and on you the Perfecting of Christ.

3.  That might then none could endure;—not Moses chief of deliverers,—nor Elijah chief of zealots;—and the Seraphin too vail their faces,—for it is the might that subdues all.—His mercy mingled gentleness—in the water and by the oil;—that mankind in its weakness—might be able to stand before Him—when covered by the water and the oil.

4.  The captive priests again in the well—hid and concealed the fire of the sanctuary,

1 Maccab. i. 19.

5.  The famous Three in Babylon—in the furnace of fire were baptized, and came forth;—they went in and bathed in the flood of flame, they were buffeted by the blazing billows.—There was sprinkled on them there—the dew that fell from heaven;—it loosed from off them there—the bonds of the earthly king.—Lo! the famous Three went in and found a fourth in the furnace.

6.  That visible fire that triumphed outwardly,—pointed to the fire of the Holy Ghost,—which is mingled, lo! and hidden in the water.—In the flame Baptism is figured,—in that blaze of the furnace.—Come, enter, be baptized, my brethren,—for lo! it looses the bonds;—for in it there dwells and is hidden—the Daysman of God,—Who in the furnace was the fourth.

7.  Two words again our Lord spake—which in one voice agree in unison:—He said, “I am come to send fire,”—and again, “I have a baptism to be baptized with.”—By the fire of Baptism is quenched the fire,—that which the Evil One had kindled:—and the water of Baptism has overcome—those waters of contention—by which he had made trial—of Joseph who conquered and was crowned.

8.  Lo! the pure fire of our Redeemer—which he kindled in mankind of His mercy!—Through His fire He quenched that fire—which had been kindled in the defiled and sinful.—This is the fire wherein the thorns—are burnt up and the tares.—But happy are your bodies—that have been baptized in the fire—which has consumed your thickets,—and by it your seeds have sprung up to heaven!

9.  Jeremiah in the womb He sanctified and taught.—But if the lowly bosom of wedlock—was sanctified in conceiving and bringing him forth,—how much more shall Baptism sanctify—its conception and its bringing forth—of them that are pure and spiritual!—For there, within the womb—is the conception of all men;—but here, out of the water,—is the birth whereof the spiritual are worthy.

10.  For Jeremiah though sanctified in the womb,—they took up nails and cast him into the pit.—Holy was the prophet in his befoulment,—for clean was his heart though he was in the mire.—Be ye afraid, my brethren—for lo! to-day is washed away—your secret befoulment,—and the abomination of your sins.—Turn not again to uncleanness,—for there is but one cleansing of your bodies!

11.  The presumptuous who is baptized and again sins,—is as the serpent that casts its slough and again puts it on, that is renewed and made young, and turns again——putting on anew its skin of old;—for the serpent does not—cast off its nature.—Cast ye off the tempter—the corrupter of souls,—even the old man;—let it not make old—the newness ye have put on!

12.  Elisha cast the wood into the water, and made the heavy float and the light sink:—their natures were exchanged in the water.—There a new thing came to pass not according to nature.—How much easier then, O Lord,—is this for Thy grace; that in the water should sink—transgression which is heavy,—but that the soul which is light—should be drawn forth and raised up on high!

13.  Joshua, son of Nun, on Jericho—laid a curse on its walls and a doom on its fountains.—They whom Joshua cursed to their destruction,—again in the mystery of Jesus have been blessed.—There was cast into them salt,—and they were healed and sweetened:—a mystery of this salt,—the sweet salt that came from Mary,—that was mingled in the water,—whereby was healed the noisomeness of our plagues.

14.  Lo! quiet waters are before you,—holy and tranquil and pleasant;—for they are not the waters of contention—that cast Joseph into the dungeon;—nor yet are they the waters,—those waters of strife,—beside which the people strove,—and gainsaid in the wilderness.—There are waters whereby—there is reconciliation made with Heaven.

15.  Hagar saw the spring of water,—and from it she gave drink to her forward son, him who became as a wild ass in the wilderness.—Instead of that fountain of water is Baptism.—In it are baptized the sons of Hagar,—and are become gentle and peaceful.  Who has seen rams

’Arbo=ram; ’Arboyo=Arab.

16.  In the beginning the Spirit that brooded—moved on the waters; they conceived and gave birth—to serpents and fishes and birds.—The Holy Spirit has brooded in Baptism,—and in mystery has given birth to eagles,—Virgins and Prelates;—and in mystery has given birth to fishes,—celibates and intercessors; and in mystery of serpents,—lo! the subtle have become simple as doves!

17.  Lo! the sword of our Lord in the waters!—that which divides sons and fathers:—for it is the living sword that makes—division, lo! of the living from the dying.—Lo! they are baptized and they become—Virgins and saints,—who have gone down, been baptized, and put on—the One Only begotten.—Lo! many have come boldly to Him!

18.  For whoso have been baptized and put on Him—the Only begotten the Lord of the many,—has filled thereby the place of many,—for to him Christ has become a great treasure:—for He became in the wilderness—a table of good meats,—and He became at the marriage feast—a fountain of choice wines.—He has become such to all in all things,—by helps and healings and promises.

19.  Elisha was the equal of the Watchers—in his doings, glorious and holy.—The camp of the Watchers was round about him;—thus let Baptism be unto you,—a camp of guardians,—for by means of it there dwells in the heart—the hope of them that are below—and the Lord of them that are above.—Sanctify for Him your bodies,—for where He abides, corruption comes not near.

20.  They are no more, the waters of that sea—which by its billows preserved the People,—and by its billows laid low the peoples.—Of contrary effect are the waters in Baptism.—In them, lo! the people have life;—in them, lo! the People perishes:—for all that are not baptized,—in the waters that give life to all,—they are dead invisibly.

21.  They are no more, the waters of that sea—which were tempestuous, and boiled against Jonah,—and plunged into the depths the Son of Amittai.—Though he fled he was bound in the prison-house;—God cast him in and bound him—in dungeon within dungeon;—for he bound him in the sea.—and He bound him in the fish.—For him Grace stood surety,—and she opened the prison and brought forth the preacher.

22.  The Prophets have called the Most High a fire,—“a devouring fire,” and “who can dwell with it?”

Isai. xxx. 27.

Hymn IX.

(Resp., Blessed is He Who came down, and sanctified water for the remission of the sins of the children of Adam!)

1.  O John, who sawest the Spirit,—that abode on the head of the Son,—to show how the Head of the Highest—went down and was baptized—and came up to be Head on earth!—Children of the Spirit ye have thus become,—and Christ has become for you the Head:—ye also have become His members.

2.  Consider and see how exalted ye are;—how instead of the river Jordan—ye have glorious Baptism, wherein is peace;—spreading her wings to shade your bodies.—In the wilderness John baptized:—in Her pure flood of Baptism,—purely are ye baptized therein.

3.  Infants think when they see its glory,—that by its pomp its might is enhanced.—But it is the same, and within itself—is not divided.—But the might which never waxes less or greater—in us is little or again great;—and he in whom is great understanding,—great in him is Baptism.

4.  A man’s knowledge, if it be exalted,—exalted also is his degree above his brethren;—and he whose faith is great,—so also is his promise;—and as is his wisdom, so also his crowning.—As is the light, which though it be all goodly—and equal all of it with itself,—yet goodlier is one eye than another.

5.  Jesus mingled His might in the water:—put ye Him on my brethren as discerning men!—For there are that in the water merely—perceive that they are washed.  With our body be our soul washed!—The manifest water let the body perceive,—and the soul the secret might;—that both to the manifest and to the secret ye may be made like!

6.  How beautiful is Baptism—in the eye of the heart; come, let us gaze on it!—Like as by a seal ye have been moulded;—receive ye its image,—that nought may be lacking to us of our image!—For the sheep that are white of heart—gaze on the glory that is in the water:—in your souls reflect ye it!

7.  Water is by nature as a mirror,—for one who in it examines himself.—Stir up thy soul, thou that discernest,—and be like unto it!—For it in its midst reflects thy image;—from it, on it, find an example;—gaze in it on Baptism,—and put on the beauty that is hidden therein!

8.  What profits it him that hears—a voice and knows not its significance?—Whoso hears a voice and is devoid—of the understanding thereof,—his ear is filled but his soul is empty.—Lo! since the gift is abundant,—with discernment receive ye it.

9.  Baptism that is with understanding—is the conjunction of two lights,—and rich are the fountains of its rays.—……—And the darkness that is on the mind departs,—and the soul beholds Him in beauty,—the hidden Christ of glory,—and grieves when the glory fails.

10.  Baptism without understanding—is a treasure full yet empty;—since he that receives it is poor in it,—for he understands not—how great are its riches into which he enters and dwells.—For great is the gift within it,—though the mean man perceives not—that he is exalted even as it.

11.  Open wide your minds and see, my brethren,—the secret column in the air, whose base is fixed from the midst of the water—unto the door of the Highest Place, like the ladder that Jacob saw.—Lo! by it came down the light unto Baptism,—and by it the soul goes up to Heaven,—that in one love we may be mingled.

12.  Our Lord when he was baptized by John—sent forth twelve fountains;—and they issued forth and cleansed by their streams—the defilement of the peoples.—His worshippers are made white like His garments,—the garments in Tabor and the body in the water.—Instead of the garments the peoples are made white,—and have become for Him a clothing of glory.

13.  From your garments learn, my brethren,—how your members should be kept.—For if the garment, which ever so many times—may be made clean,—is duly kept for the sake of its comeliness,—the body which has but one baptism—manifold more exceeding is the care of its keeping,—for manifold are its dangers.

14.  Again the sun in a house that is strait,—is straitened therein though he be great:—but in a house that is goodly and large,—when he rises thereon—far and wide in it he spreads his rays;—and though the sun is one and the same in his nature,—in divers houses he undergoes changes:—Even so our Lord in divers men.

Hymn X.

(Resp.—Glory to Him Who came and restored it!)

1.  Adam sinned and earned all sorrows;—likewise the world after His example, all guilt.—And instead of considering how it should be restored,—considered how its fall should be pleasant for it.—Glory to Him Who came and restored it!

2.  This cause summoned Him that is pure,—that He should come and be baptized, even He with the defiled,—Heaven for His glory was rent asunder.—That the purifier of all might be baptized with all,—He came down and sanctified the water for our baptism.

3.  For that cause for which He entered into the womb,—for the same cause He went down into the river.—For that cause for which He entered into the grave,—for the same cause He makes us enter into His chamber.—He perfected mankind for every cause.

4.  His Conception is the store of our blessings;—His Birth is the treasury of our joys;—His Baptism is the cause of our pardon;—His Death is the cause of our life.—Death He alone has overcome in His Resurrection.

5.  At His Birth a star of light shone in the air;—when He was baptized light flashed from the water;—at His Death the sun was darkened in the firmament;—at His Passion the luminaries set along with Him;—at His Epiphany the luminaries arose with Him.

6.  Revealed was His Glory because of His Majesty;—revealed was His Passion because of His Manhood;—revealed was His Love because of His Graciousness;—revealed was His Judgment because of His Justice.—He has poured forth His attributes, on them that were His.

7.  That whoso has looked on His Glory and despised Him,—may look again on His Glory and worship Him;—and whoso has scorned to taste of His Graciousness,—may fear lest he be made to feel His justice;—He has poured forth His helps on His worshippers.

8.  Lo! the East in the morning was made light!—lo! the South at noonday was made dark!—The West again in turn at eventide was made light.—The three quarters represent the one Birth;—His Death and His Life they declare.

9.  His Birth flowed on and was joined to His Baptism;—and His Baptism again flowed on even to His Death;—His Death led and reached to His Resurrection,—a fourfold bridge unto His Kingdom; and lo! His sheep pass over in His footsteps.

10.  And like as, save by the door of birth,—none can enter into creation;—so, save by the door of resurrection,—none can enter into the Kingdom,—and whoso has cut off his bridge, has brought to nought his hope.

11.  He put on His armour and conquered and was crowned;—He left His armour on earth and ascended,—that if any man desires the crown,—he may resort to the armour and win by it—the crown of victory which he yearns after.

12.  He fulfilled righteousness on earth, and ascended.—But if He, the All-cleanser, was baptized,—What man is there that shall not be baptized?—for grace has come to baptism—to wash away the foulness of our wound.

13.  The compulsion of God is an all-prevailing force;—[but that is not pleasing to Him which is of compulsion,]

The rendering of this line is very conjectural.

14.  Good is He, for lo! He labours in these two things;—He wills not to constrain our freedom—nor again does He suffer us to abuse it.—For had he constrained it, He had taken away its power;—and had He let it go, He had deprived it of help.

15.  He knows that if He constrains He deprives us;—He knows that if He casts off He destroys us;—He knows that if He teaches He wins us.—He has not constrained and He has not cast off, as the Evil One does:—He has taught, chastened, and won us, as being the good God.

16.  He knows that His treasuries abound:—the keys of His treasuries He has put into our hands.—He has made the Cross our treasurer—to open for us the gates of Paradise,—as Adam opened the gate of Gehenna.

Hymn XI.

(Resp.—Let the bodies rejoice which the Evil One had made naked, that in the water they have put on their glory!)

1.  Give thanks, O daughter, that thy crownings have been doubled;—for lo! thy temples and thy sons rejoice.—The dedication of thy temples is in the ministration;—The dedication of thy sons is in the anointing.—Blessed art thou that at once……—……the tabernacle for them that dwell in thee,—and the Spirit has abode upon thy sons!

2.  Our Lord opened up Baptism—in the midst of Jordan the blessed river.—The height and the depth rejoiced in Him;—He brings forth the first fruits of His peace from the water,—for they are first fruits, the fruits of Baptism.—The good God in His compassion will bring to pass—that His peace shall be first fruits on earth.

3.  Moses stretched out the temporal Tabernacle;—the priests bathed themselves in water,—and went in and ministered; and were stricken and punished,—because their heart within was not cleansed.—Blessed art thou that in the Passover of the great Passion,—the priests by the savour of their oblations,—lo! are cleansing souls in thee!

4.  Great was the mystery that the Prophet saw,—the torrent that was mighty.—Into its depths he gazed and beheld—thy beauty instead of himself; thee it was he saw, for thy faith passes not away,—thou whose flood unseen shall overwhelm—the subtleties of idolatry.

5.  Though John was great among them that are born of women,—yet he that is little is greater than he,—in this that his baptized were again baptized,—in the baptism that was of the Apostles.—Blessed art thou that thy priest is greater than he—in this alone that forever—abides his baptism.

6.  The baptism that was of Siloam—did not bring mercy to the man that was laid there—who for thirty and eight years awaited it,—for he was a respecter of the persons of the Levites.—Blessed art thou that thy healing is in thee for all men,—and thy priests are devoted and ready—for all that are in need of thy help.

7.  The Prophet healed the waters that were unwholesome,—and cured the disease of the land that was barren,—so that its death was done away and its region resounded, for its offspring increased and its bosom was filled.—Greater is Thy grace, Lord, than Elisha’s!—Multiply my lambs and my flocks—at the great stream of my fountain!

Ezek. xlvii. 1, sq.

8.  Great is the marvel that is within thy abode;—the flocks together with the Shepherds,—those at the stream of the waters,—two unseen with one manifest who baptizes.—Blessed is he who is baptized in their fountains!—for three arms have upheld him,—and three Names have preserved him!

Hymn XII.

(Resp.—Blessed is He Who went down and was baptized in Jordan, and turned back the People from error!)

1.  In Baptism Adam found again—that glory that was among the trees of Eden.—He went down, and received it out of the water;—he put it on, and went up and was adorned therein.—Blessed be He that has mercy on all!

2.  Man fell in the midst of Paradise,—and in baptism compassion restored him:—he lost his comeliness through Satan’s envy,—and found it again by God’s grace.—Blessed be He that has mercy on all!

3.  The wedded pair were adorned in Eden;—but the serpent stole their crowns:—yet mercy crushed down the accursed one,—and made the wedded pair goodly in their raiment.—Blessed be He that has mercy on all!

4.  They clothed themselves with leaves of necessity;—but the Merciful had pity on their beauty,—and instead of leaves of trees,—He clothed them with glory in the water.—Blessed be He that has mercy on all!

5.  Baptism is the well-spring of life,—which the Son of God opened by His Life;—and from His Side it has brought forth streams.—Come, all that thirst, come, rejoice!—Blessed be He that has mercy on all!

6.  The Father has sealed Baptism, to exalt it;—and the Son has espoused it to glorify it;—and the Spirit with threefold seal—has stamped it, and it has shone in holiness.—Blessed be He that has mercy on all!

7.  The Trinity that is unsearchable—has laid up treasures in baptism.—Descend, ye poor, to its fountain!—and be enriched from it, ye needy!—Blessed be He that has mercy on all!

Hymn XIII.

Hymn of the Baptized.

(Resp.—Brethren, sing praises, to the Son of the Lord of all; Who has bound for you crowns, such as kings long for!)

1.  Your garments glisten, my brethren, as snow;—and fair is your shining in the likeness of Angels!

2.  In the likeness of Angels, ye have come up, beloved,—from Jordan’s river, in the armour of the Holy Ghost.

3.  The bridal chamber that fails not, my brethren, ye have received:—and the glory of Adam’s house to-day ye have put on.

4.  The judgment that came of the fruit, was Adam’s condemnation:—but for you victory, has arisen this day.

5.  Your vesture is shining, and goodly your crowns:—which the Firstborn has bound for you, by the priest’s hand this day.

6.  Woe in Paradise, did Adam receive:—but you have received, glory this day.

7.  The armour of victory, ye put on, my beloved:—in the hour when the priest, invoked the Holy Ghost.

8.  The Angels rejoice, men here below exult:—in your feast, my brethren, wherein is no foulness.

9.  The good things of Heaven, my brethren, ye have received:—beware of the Evil One, lest he despoil you.

10.  The day when He dawned, the Heavenly King:—opens for you His door, and bids you enter Eden.

11.  Crowns that fade not away, are set on your heads:—hymns of praise hourly, let your mouths sing.

12.  Adam by means of the fruit, God cast forth in sorrow:—but you He makes glad, in the bride-chamber of joy.

13.  Who would not rejoice, in your bridechamber, my brethren?—for the Father with His Son, and the Spirit rejoice in you.

14.  Unto you shall the Father, be a wall of strength:—and the Son a Redeemer, and the Spirit a guard.

15.  Martyrs by their blood, glorify their crowns:—but you our Redeemer, by His Blood glorifies.

16.  Watchers and Angels, joy over the repentant:—they shall joy over you my brethren, that unto them ye are made like.

17.  The fruit which Adam, tasted not in Paradise:—this day in your mouths, has been placed with joy.

18.  Our Redeemer figured, His Body by the tree:—whereof Adam tasted not, because he had sinned.

19.  The Evil One made war, and subdued Adam’s house:—through your baptism, my brethren, lo! he is subdued this day.

20.  Great is the victory, but to-day you have won:—if so be ye neglect not, you shall not perish, my brethren.

21.  Glory to them that are robed, glory to Adam’s house!—in the birth that is from the water, let them rejoice and be blessed!

22.  Praise to Him Who has robed, His Churches in glory!—glory to Him Who has magnified, the race of Adam’s house.

Hymn XIV.

Hymn concerning our Lord and John.

(Resp.—Glory to Thee, my Lord, for Thee—with joy Heaven and earth worship!)

1.  My thought bore me to Jordan,—and I saw a marvel when there was revealed—the glorious Bridegroom who to the Bride—shall bring freedom and holiness.

2.  I saw John filled with wonder,—and the multitudes standing about him,—and the glorious Bridegroom bowed down—to the Son of the barren that he might baptize Him.

3.  At the Word and the Voice my thought marvelled:—for lo! John was the Voice;—our Lord was manifested as the Word, that what was hidden should become revealed.

4.  The Bride was espoused but knew not—who was the Bridegroom on whom she gazed:—the guests were assembled, the desert was filled,—and our Lord was hidden among them.

5.  Then the Bridegroom revealed Himself;—and to John at the voice He drew near:—and the Forerunner was moved and said of Him—“This is the Bridegroom Whom I proclaimed.”

6.  He came to baptism Who baptizes all,—and He showed Himself at Jordan.—John saw Him and drew back,—deprecating, and thus he spake:—

7.  “How, my Lord, willest Thou to be baptized,—Thou Who in Thy baptism atonest all?—Baptism looks unto Thee;—shed Thou on it holiness and perfection?”

8.  Our Lord said “I will it so;—draw near, baptize Me that My Will may be done.—Resist My Will thou canst not:—I shall be baptized of thee, for thus I will it.”

9.  “I entreat, my Lord, that I be not compelled,—for this is hard that Thou hast said to me,—‘I have need that thou shouldst baptize Me;’—for it is Thou that with Thy hyssop purifiest all.”

10.  “I have asked it, and it pleases Me that thus it should be;—and thou, John, why gainsayest thou?—Suffer righteousness to be fulfilled,—and come, baptize Me; why standest Thou?”

11.  “How can one openly grasp—in his hands the fire that burns?—O Thou that art fire have mercy on me,—and bid me not come near Thee, for it is hard for me!”

12.  “I have revealed to Thee My Will; what questionest thou?—Draw near, baptize Me, and thou shalt not be burned.—The bridechamber is ready; keep Me not back—from the wedding-feast that has been made ready.”

13.  “The Watchers fear and dare not—gaze on Thee lest they be blinded;—and I, how, O my Lord, shall I baptize Thee?—I am too weak to draw near; blame me not!”

14.  “Thou fearest; therefore gainsay not—against My Will in what I desire:—and Baptism has respect unto Me.—Accomplish the work to which thou hast been called!”

15.  “Lo! I proclaimed Thee at Jordan—in the ears of the people that believed not and if they shall see Thee baptized of me,—they will doubt that Thou art the Lord.”

16.  “Lo! I am to be baptized in their sight,—and the Father Who sent Me bears witness of Me—that I am His Son and in Me He is well pleased,—to reconcile Adam who was under His wrath.”

17.  “It becomes, me, O my Lord, to know my nature—that I am moulded out of the ground,—and Thou the moulder Who formest all things:—I, then, why should I baptize Thee in water?”

18.  “It becomes thee to know wherefore I am come,—and for what cause I have desired that thou shouldst baptize Me.—It is the middle of the way wherein I have walked;—withhold thou not Baptism.”

19.  “Small is the river whereto Thou art come,—that Thou shouldst lodge therein and it should cleanse Thee.—The heavens suffice not for Thy mightiness;—how much less shall Baptism contain Thee!”

20.  “The womb is smaller than Jordan;—yet was I willing to lodge in the Virgin:—and as I was born from woman,—so too am I to be baptized in Jordan.”

21.  “Lo! the hosts are standing!—the ranks of Watchers, lo! they worship!—And if I draw near, my Lord, to baptize Thee,—I tremble for myself with quaking.”

22.  “The hosts and multitudes call thee happy,—all of them, for that thou baptizest Me.—For this I have chosen thee from the womb:—fear thou not, for I have willed it.

23.  “I have prepared the way as I was sent:—I have betrothed the Bride as I was commanded.—May Thy Epiphany be spread over the world—now that Thou art come, and let me not baptize Thee!”

24.  “This is My preparation, for so have I willed;—I will go down and be baptized in Jordan,—and make bright the armour for them that are baptized,—that they may be white in Me and I not be conquered.”

25.  “Son of the Father, why should I baptize Thee?—for lo! Thou art in Thy Father and Thy Father in Thee.—Holiness unto the priests Thou givest;—water that is common wherefore askest Thou?”

26.  “The children of Adam look unto Me,—that I should work for them the new birth.—A way in the waters I will search out for them,—and if I be not baptized this cannot be.”

27.  “Pontiffs of Thee are consecrated,—priests by Thy hyssop are purified;—the anointed and the kings Thou makest.—Baptism, how shall it profit Thee?”

28.  “The Bride thou betrothedst to Me awaits Me,—that I should go down, be baptized, and sanctify her.—Friend of the Bridegroom withhold Me not—from the washing that awaits Me.”

29.  “I am not able, for I am weak,—Thy blaze in my hands to grasp.—Lo! Thy legions are as flame;—bid one of the Watchers baptize Thee!”

30.  “Not from the Watchers was My Body assumed,—that I should summon a Watcher to baptize Me.—The body of Adam, lo! I have put on,—and thou, son of Adam, art to baptize Me.”

31.  “The waters saw Thee, and greatly feared;—the waters saw Thee, and lo! they tremble!—The river foams in its terror;—and I that am weak, how shall I baptize Thee?”

32.  “The waters in My Baptism are sanctified,—and fire and the Spirit from Me shall they receive;—and if I be not baptized they are not made perfect—to be fruitful of children that shall not die.”

33.  “Fire, if to Thy fire it draw near,—shall be burnt up of it as stubble.—The mountains of Sinai endured Thee not,—and I that am weak, wherein shall I baptize Thee?”

34.  “I am the flaming fire;—yet for man’s sake I became a babe—in the virgin womb of the maiden.—And now I am to be baptized in Jordan.”

35.  “It is very meet that Thou shouldst baptize me,—for Thou hast holiness to purify all.—In Thee it is that the defiled are made holy; but Thou that art holy, why art Thou to be baptized?”

36.  “It is very right that thou shouldst baptize Me,—as I bid, and shouldst not gainsay.—Lo! I baptized thee within the womb;—baptize thou me in Jordan!”

37.  “I am a bondman and I am weak.—Thou that freest all have mercy on me!  Thy latchets to unloose I am not able;—Thy exalted head who will make me worthy to touch?”

38.  “Bondmen in My Baptism are set free;—handwritings in My washing are blotted out;—manumissions in the water are sealed ;—and if I be not baptized all these come to nought.”

39.  “A mantle of fire the air wears,—and waits for Thee, above Jordan;—and if Thou consentest to it and willest to be baptized,—Thou shalt baptize Thyself and fulfil all.”

40.  “This is meet, that thou shouldst baptize Me,—that none may err and say concerning Me,—‘Had He not been alien from the Father’s house,—why feared the Levite to baptize Him?’”

41.  “The prayer, then, when Thou art baptized,—how shall I complete over Jordan?—When the Father and the Spirit are seen over Thee,—Whom shall I call on, as priest?”

42.  “The prayer in silence is to be completed:—come, thy hand alone lay thou on Me.—and the Father shall utter in the priest’s stead—that which is meet concerning His Son.”

43.  “They that are bidden, lo! all of them stand;—the Bridegroom’s guests, lo! they bear witness—that day by day I said among them,—‘I am the Voice and not the Word.’”

44.  “Voice of him that cries in the wilderness,—fulfil thou the work for which thou camest,—that the desert whereunto thou wentest out may resound—with the mighty peace thou preachedst therein.”

45.  “The shout of the Watchers has come to my ears;—lo! I hear from the Father’s house—the hosts that sound forth the cry,—‘In Thy Epiphany, O Bridegroom, the worlds have life.’”

46.  “The time hastes on, and the marriage guests—look to Me to see what is doing.—Come, baptize Me, that they may give praise—to the Voice of the Father when it is heard!”

47.  “I hearken, my Lord, according to Thy Word:—come to Baptism as Thy love constrains Thee!—The dust worships that whereunto he has attained,—that on Him Who fashioned him he should lay his hand.”

48.  The heavenly ranks were silent as they stood,—and the Bridegroom went down into Jordan;—the Holy One was baptized and straightway went up,—and His Light shone forth on the world.

49.  The doors of the highest were opened above,—and the voice of the Father was heard,—“This is my Beloved in Whom I am well pleased.”—All ye peoples, come and worship Him.

50.  They that saw were amazed as they stood, at the Spirit Who came down and bare witness to Him.—Praise to Thy Epiphany that gladdens all,—Thou in Whose revelation the worlds are lightened!

Hymn XV.

1.  In the Birth of the Son light dawned,—and darkness fled from the world,—and the earth was enlightened; then let it give glory—to the brightness of the Father Who has enlightened it!

2.  He dawned from the womb of the Virgin,—and the shadows passed away when He was seen,—and the darkness of error was strangled by Him,—and the ends of the earth were enlightened that they should give glory.

3.  Among the peoples there was great tumult,—and in the darkness the light dawned,—and the nations rejoiced to give glory—to Him in Whose Birth they all were enlightened.

4.  His light shone out over the east;—Persia was enlightened by the star:—His Epiphany gave good tidings to her and invited her,—“He is come for the sacrifice that brings joy to all.”

5.  The star of light hasted and came and dawned—through the darkness, and summoned them—that the peoples should come and exult—in the great Light that has come down to earth.

6.  One envoy from among the stars—the firmament sent to proclaim to them,—to the sons of Persia, that they might make ready—to meet the King and to worship Him.

7.  Great Assyria when she perceived it—called to the Magi and said to them,—“Take gifts and go, honour Him—the great King Who in Judea has dawned.”

8.  The princes of Persia, exulting,—carried gifts from their region;—and they brought to the Son of the Virgin—gold and myrrh and frankincense.

9.  They entered and found Him as a child—as He dwelt in the house of the lowly woman;—and they drew near and worshipped with gladness,—and brought near before Him their treasures.

10.  Mary said, “For whom are these?—and for what purpose? and what is the cause—that has called you to come from your country—to the Child with your treasures?”

11.  They said, “Thy Son is a King,—and He binds crowns and is King of all;—and great is His power over the world,—and to His Kingdom shall all be obedient.”

12.  “At what time did this come to pass,—that a lowly woman should bring forth a King?  I who am in need and in want,—how then could a king come forth from me?”

13.  “In thee alone has this come to pass—that a mighty King from thee should appear;—thee in whom poverty shall be magnified,—and to thy Son shall crowns be made subject.”

14.  “Treasures of Kings I have not;—riches have never fallen to my lot.—My house is lowly and my dwelling needy;—why then proclaim ye that my Son is King?”

15.  “Great treasure is in thy Son,—and wealth that suffices to make all rich;—for the treasures of kings are impoverished,—but He fails not nor can be measured.”

16.  “Whether haply some other be for you—the King that is born, enquire ye concerning Him.—This is the son of a lowly woman,—of one who is not meet to look on a King.”

17.  “Can it be that light should ever miss—the way whereon it has been sent?  It was not darkness that summoned and led us;—in light we walked, and thy Son is King.”

18.  “Lo! ye see a babe without speech,—and the house of His mother empty and needy,—and of that which pertains to a king nought is in it:—how then in it is a king to be seen?”

19.  “Lo! we see that without speech and at rest—is the King, and lowly as thou hast said:—but again we see that the stars—in the highest He bids haste to proclaim Him.”

20.  “It were meet, O men, that ye should enquire—who is the King, and then adore him;—lest haply your way has been mistaken,—and another is the King that is born.”

21.  “It were meet, O maiden, that thou shouldst receive it,—that we have learned that thy Son is King,—from the star of light that errs not,—and plain is the way, and he has led us.”

22.  “The Child is a little one, and lo! he has not—the diadem of a king and of a throne;—and what have ye seen that ye should pay honour to Him,—as to a king, with your treasures?”

23.  “A little one, because He willed it for quietness’ sake,—and meek now until He be revealed.—A time shall be for Him when all diadems—shall bow down and worship Him.”

24.  “Armies he has none;—nor has my Son legions and troops:—in the poverty of His mother He dwells;—why then King is He called by you?”

25.  “The armies of thy Son are above;—they ride on high, and they flame,—and one of them it was that came and summoned us,—and all our country was dismayed.”

26.  “The Child is a babe, and how is it possible—He should be King, unknown to the world?—And they that are mighty and of renown,—how can a babe be their ruler?”

27.  “Thy babe is aged, O Virgin,—and Ancient of Days and exalted above all and Adam beside Him is very babe,—and in Him all created things are made new.”

28.  “It is very seemly that ye should expound—all the mystery and explain it;—who it is that reveals to you the mystery of my Son,—that He is a King in your region.”

29.  “It is likewise seemly for thee to accept this,—that unless the truth had led us we had not wandered hither from the ends of the earth,—nor come for the sake of thy Son.”

30.  “All the mystery as it was wrought—among you there in your country,—reveal ye to me now as friends.—Who was He that called you to come to me?”

31.  “A mighty Star appeared to us—that was glorious exceedingly above the stars,—and our land by its fire was kindled;—that this King had appeared it bore tidings to us.”

32.  “Do not, I beseech you, speak of—these things in our land lest they rage,—and the kings of the earth join together—against the Child in their envy.”

33.  “Be not thou dismayed, O Virgin!—Thy Son shall bring to nought all diadems, and set them underneath his heel;—and they shall not subdue Him Whom they envy.”

34.  “Because of Herod I am afraid,—that unclean wolf, lest he assail me,—and draw his sword and with it cut off—the sweet cluster before it be ripe.”

35.  “Because of Herod fear thou not;—for in the hands of thy Son is his throne placed:—and as soon as He shall reign it shall be laid low,—and his diadem shall fall on the earth beneath.”

36.  “A torrent of blood is Jerusalem,—wherein the excellent ones are slain;—and if she perceives Him she will assail Him.—In mystery speak ye, and noise it not abroad.”

37.  “All torrents, and likewise swords,—by the hands of thy Son shall be appeased;—and the sword of Jerusalem shall be blunted,—and shall not desire at all to kill.”

38.  “The scribes of the priests of Jerusalem—pour forth blood and heed not.—They will arouse murderous strife—against me and against the Child; O Magi, be silent!”

39.  “The scribes and the priests will be unable—to hurt thy son in their envy;—for by Him their priesthood shall be dissolved,—and their festivals brought to nought.”

40.  “A Watcher revealed to me, when I received—conception of the Babe, that my Son is a King;—that His diadem is from on high and is not dissolved,—he declared to me even as ye do.”

41.  “The Watcher, therefore, of whom thou hast spoken—is he who came as a star,—and was shown to us and brought us good tidings—that He is great and glorious above the stars.”

42.  “That Angel declared to me—in his good tidings, when he appeared to me,—that to His Kingdom no end shall be—and the mystery is kept and shall not be revealed.”

43.  “The Star also declared again to us—that thy Son is He that shall keep the diadem.—His aspect was something changed,—and he was the Angel and made it not known to us.”

44.  “Before me when the Watcher showed himself,—he called Him his Lord before He was conceived;—and as the Son of the Highest announced Him to me:—but where His Father is he made not known to me.”

45.  “Before us he proclaimed in the form of a star—that the Lord of the Highest is He Who is born;—and over the stars of light thy Son is ruler,—and unless He commands they rise not.”

46.  “In your presence, lo! there are revealed—other mysteries, that ye may learn the truth;—how in virginity I bare my Son,—and He is Son of God; go ye, proclaim Him!”

47.  “In our presence the Star taught us—that His Birth is exalted above the world and above all beings is thy Son,—and is Son of God according to thy saying.”

48.  “The world on high and the world below bear witness to Him,—all the Watchers and the stars,—that He is Son of God and Lord.—Bear ye His fame to your lands!”

49.  “All the world on high, in one star,—has stirred up Persia and she has learnt the truth,—that thy Son is Son of God,—and to Him shall all peoples be subject.”

50.  “Peace bear ye to your lands:—peace be multiplied in your borders!—As apostles of truth may ye be believed—in all the way that ye shall pass through.”

51.  “The peace of thy Son, it shall bear us—in tranquillity to our land, as it has led us hither;—and when His power shall have grasped the worlds,—may He visit our land and bless it!

52.  “May Persia rejoice in your glad tidings!—may Assyria exult in your coming—And when my Son’s Kingdom shall arise,—may He plant His standard in your country!”

53.  Let the Church sing with rejoicing,—“Glory in the Birth of the Highest,—by Whom the world above and the world below are illumined!”—Blessed be He in Whose Birth all are made glad!

Hymn II.

1.  Whereunto art thou like?  Let thy stillness speak to one that hears; with silent mouth speak with us:  for whoso hears the stammerings of thy silence, to him thy type utters its silent cry concerning our Redeemer.

Thy mother is a virgin of the sea; though he took her not [to wife]:  she fell into his bosom, though he knew her not; she conceived thee near him, though he did not know her.  Do thou, that art a type, reproach the Jewish women that have thee hung upon them.  Thou art the only progeny of all forms which art like to the Word on High, Whom singly the Most High begot.  The engraven forms seem to be the type of created things above.  This visible offspring of the invisible womb is a type of great things.

Pearls, he means, have their beauty by nature and so are like Christ; other stones must be graven and so are like created natures.

Our Lord had brethren and yet not brethren, since He was an Only-Begotten.  O solitary one, thou type exact of the Only-Begotten!  There is a type of thine in the crown of kings, [wherein] thou hast brothers and sisters.

Goodly gems are thy brethren, with beryls and unions as thy companions:  may gold be as it were thy kinsman, may there be unto the King of kings a crown from thy well-beloved ones!  When thou camest up from the sea, that living tomb, thou didst cry out.  Let me have a goodly assemblage of brethren, relatives, and kinsmen.  As the wheat is in the stalk, so thou art in the crown with princes:  and it is a just restoration to thee, as if of a pledge,

Job xli. 4; Ps. lxxi. 14.

O daughter of the water, who hast left sea, wherein thou wert born, and art gone up to the dry land, wherein thou art beloved:  for men have loved and seized and adorned themselves with thee, like as they did that Offspring Whom the Gentiles loved and crowned themselves withal.

It is by the mystery of truth that Leviathan is trodden down of mortals:  the divers put him off, and put on Christ.  In the sacrament of oil did the Apostles

See Note on Hymn V. 4 (below).

Thy Nature is like a silent lamb in its sweetness, of which if a man is to lay hold, he lifts it in a crucial form by its ears, as it was on Golgotha.  He cast out abundantly all His gleams upon them that looked upon Him.

2.  Shadowed forth in thy beauty is the beauty of the Son, Who clothed Himself with suffering when the nails passed through Him.  The awl passed in thee since they handled thee roughly, as they did His hands; and because He suffered He reigned, as by thy sufferings thy beauty increased.

And if they showed no pity upon thee, neither did they love thee:  still suffer as thou mightest, thou hast come to reign!  Simon Peter

Cephas; i.e., Rock.

Hymn III.

1.  Thou dost not hide thyself in thy bareness, O pearl!  With the love of thee is the merchant ravished also, for he strips off his garments; not to cover thee, [seeing] thy clothing is thy light, thy garment is thy brightness, O thou that art bared!

Thou art like Eve who was clothed with nakedness.  Cursed be he that deceived her and stripped her and left her.  The serpent cannot strip off thy glory.  In the mysteries whose type thou art, women are clothed with Light in Eden.

I.e. with the mysteries typified in the pearl, women are clothed with light at Baptism.

2.  Very glistening are the pearls of Ethiopia, as it is written, Who gave thee to Ethiopia [the land] of black men.

Job xxviii. 19 (Pesh.).

The eunuch of Ethiopia upon his chariot

Acts viii. 27.

He made disciples and taught, and out of black men he made men white.

Jer. xiii. 23; Is. i. 18.

3.  The Queen of Sheba

1 Kings x. 1.

The bright spark which went down home with that blessed [Queen], held on its shining amid the darkness, till the new Day-spring came.  The bright spark met with this shining, and illumined the place.

4.  There are in the sea divers fishes of many cubits, and with all their greatness they are very small; but by thy littleness the crown is made great, like as the Son, by whose littleness Adam was made great.

For the head is thy crown intended:  for the eye thy beauty, for the ear thy goodliness.  Come up from the sea, thou neighbour to the dry land, and come and sojourn by the [seat of] hearing.  Let the ear love the word of life as it loveth thee!

In the ear is the word, and without it is the pearl.  Let it as being warned by thee, by thee get wisdom, and be warned by the word of truth.  Be thou its mirror:  the beauty of the Word in thine own beauty shall it see:  in thee it shall learn how precious is the Word on High!  The ear is the leaf:  the flesh is the tree, and thou in the midst of it are a fruit of light, and to the womb that brings forth Light, thou art a type that points.

Thee He used as a parable of that kingdom, O pearl! as He did the virgins that entered into it, five in number, clothed with the light of their lamps!  To thee are those bright ones like, thou that art clad in light!

5.  Who would give a pearl to the daughter of the poor?  For when it hangs on her, it becomes her not.  Gain without price that faith, all of which becomes all the limbs of men.  But for no gold would a lady exchange her pearl.

It were a great disgrace if thou shouldst throw thy pearl away into the mire for nought!

In the pearl of time let us behold that of eternity; for it is in the purse, or in the seal, or in the treasury.  Within the gate there are other gates with their locks and keys.  Thy pearl hath the High One sealed up as taking account of all.

Hymn IV.

1.  The thief gained the faith which gained him,

Luke xxii. 42.

The fool, who goes astray, grazes the faith, as it were an eye,

Zech. ii. 8.