THE LETTERS OF ST. JEROME: LETTERS LVI TO LXI

LETTER LVI.

FROM AUGUSTINE.

Augustine's first letter to Jerome (printed in his correspondence in this Library as Letter XXVIII.): through a series of accidents it was not delivered until nine years after it had been written. In it Augustine comments on Jerome's new Latin version of the O. T. and advises him in his future labours to adhere more closely to the text of the LXX. He also discusses Jerome's account (in his commentary on the epistle to the Galatians) of the quarrel between Paul and Peter at Antioch. This according to Jerome was not a real misunderstanding but only one artificially 'got up' to put clearly before the Church the mischief of Christians conforming to the now obsolete Mosaic Law. Augustine strongly controverts this view and maintains that it is fatal to the veracity and authority claimed felt scripture. Written from Hippo about the year 394 A. D.

LETTER LVII.

TO PAMMACHIUS ON THE BEST METHOD OF TRANSLATING.

Written to Pammachius (for whom see Letter LXVI.) in A. D. 395. In the previous year Jerome had rendered into Latin Letter LI. (from Epiphanius to John of Jerusalem) under circumstances which he here describes ( 2). His version soon became public and incurred severe criticism from Some person not named by Jerome but supposed by him to have been instigated by Rufinus ( 12). Charged with having falsified his original he now repudiates the charge and defends his method of translation ("to give sense for sense and not word for word" 5) by an appeal to the practice of classical ( 5), ecclesiastical ( 6), and N. T. ( 7-10) writers.

When at a subsequent period Rufinus gave to the world what was in Jerome's opinion a misleading version of Origen's First Principles, he appealed to this letter as giving him ample warranty for what he had done. See Letters LXXX, and LXXXI, and Rufinus' Preface to the <greek>peei</greek> 'A<greek>ekpn</greek> in Vol. iii. of this series.

1. The apostle Paul when he appeared before King Agrippa to answer the charges, which were brought against him, wishing to use language intelligible to his hearers and confident of the success of his cause, began by congratulating himself in these words: "I think myself happy, King Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused by the Jews: especially because thou art expert in all customs and questions which are among the Jews."(1) He had read the saying of Jesus:(2) "Well is him that speaketh in the ears of them that will hear; "(3) and he knew that a pleader only succeeds in proportion as he impresses his judge. On this occasion I too think myself happy that learned ears will bear my defence. For a rash tongue charges me with ignorance or falsehood; it alleges that in translating another man's letter I have made mistakes through incapacity or carelessness; it convicts me of either an involuntary error or a deliberate offence. And test it should happen that my accuser--encouraged by a volubility which stops at nothing and by an impunity which arrogates to itself an unlimited license--should accuse me as he has already done our father (Pope) Epiphanius; I send this letter to inform you--and through yon others who think me worthy of their regard--of the true order of the facts.

2. About two years ago the aforesaid Pope Epiphanius sent a letter(4) to Bishop John, first finding fault with him as regarded some of his opinions and then mildly calling him to penitence. Such was the repute of the writer or else the elegance of the letter that all Palestine fought for copies of it. Now there was in our monastery a man of no small estimation in his country, Eusebius of Cremona, who, when he found that this letter was in everybody's mouth and that the ignorant and the educated alike admired it for its teaching and for the purity of its style, set to work to beg me to translate it for him into Latin and at the same time to simplify tile argument so that he might more readily understand it; for he was himself altogether unacquainted with the Greek language. I consented to his request and calling to my aid a secretary speedily dictated my version, briefly marking on the side of the page the contents of the several chapters. The fact is that he asked me to do this merely for himself, and I requested of him in return to keep his copy private and not too readily to circulate it. A year and six months went by, and then the aforesaid translation found its way by a novel stratagem from his desk to Jerusalem. For a pretended monk--either bribed as there is much reason to believe or actuated by malice of his own as his tempter vainly tries to convince us--shewed himself a second Judas by robbing Eusebius of his literary property and gave to the adversary an occasion of railing(1) against me. They tell the unlearned that I have falsified the original, that I have not rendered word for word, that I have put 'dear friend' in place of 'honourable sir,' and more shameful still! that I have cut down my translation by omitting the words <greek>aidesimptate</greek> <greek>Pappa</greek>.(2) These and similar trifles form the substance of the charges brought against me.

3. At the outset before I defend my version I wish to ask those persons who confound wisdom with cunning, some few questions. Where did you get your copy of the letter? Who gave it to you? How have you the effrontery to bring forward what you have procured by fraud? What place of safety will be left us if we cannot conceal our secrets even within our own walls and our own writing-desks? Were I to press such a charge against you before a legal tribunal, I could make you amenable to the laws which even in fiscal cases appoint penalties for meddlesome informers and condemn the traitor even while they accept his treachery. For though they welcome the profit which the information gives them, they disapprove the motive which actuates the informer. A little while ago a man of consular rank named Hesychius (against whom the patriarch Gamaliel waged an implacable war) was condemned to death by the emperor Theodosius simply because he had laid hold of imperial papers through a secretary whom he had tempted. We read also in old histories(3) that the schoolmaster who betrayed the children of the Faliscans was sent back to his boys and handed over to them in bonds, the Roman people refusing to accept a dishonourable victory. When Pyrrhus king of Epirus was lying in his camp ill from the effects of a wound, his physician offered to poison him, but Fabricius thinking it shame that the king should die by treachery sent the traitor back in chains to his master, refusing to sanction crime even when its victim was an enemy.(4) A principle which the laws uphold, which is maintained by enemies, which warfare and the sword fail to violate, has hitherto been held unquestioned among the monks and priests of Christ. And can any one of them presume now, knitting his brow and snapping his fingers,(5) to spend his breath in saving: "What if he did use bribes or other inducements! he did what suited his purpose." A strange plea truly to defend a fraud as though robbers, thieves, and pirates did not do the same. Certainly, when Annas and Caiaphas led hapless Judas astray, they only did what they believed to be expedient for themselves.

4. Suppose that I wish to write down in my note books this or that silly trifle, or to make comments upon the scriptures, to retort upon my calumniators, to digest my wrath, to practise myself in the use of commonplaces and to stow away sharp shafts for the day of battle. So long as I do not publish my thoughts, they are only unkind words not matter for a charge of libel; in fact they are not even unkind words for the public ear never hears them. You(1) may bribe my slaves and tamper with my clients· You may, as the fable has it, penetrate by means of your gold to the chamber of Danae;(2) and then, dissembling what you have done, you may call me a falsifier; but, if you do so, you will have to plead guilty yourself to a worse charge than any that you can bring against me. One man inveighs against you as a heretic, another as a perverter of doctrine. You are silent yourself; you do not venture to answer; you assail the translator; you cavil about syllables and you fancy your defence complete if your calumnies provoke no reply. Suppose that I have made a mistake or an omission in my rendering. Your whole case turns upon this; this is the defence which you offer to your accusers. Are you no heretic because I am a bad translator? Mind, I do not say that I know you to be a heretic; I leave such knowledge to your accuser, to him who wrote the letter:(3) what I do say is that it is the height of folly for you when you are accused by one man to attack another, and when you are covered with wounds yourself to seek comfort by wounding one who is still quiescent and unaggressive.

5. In the above remarks I have assumed that i have made alterations in the letter and that a simple translation may contain errors though not wilful ones. As, however the letter itself shews that no changes have been made in the sense, that nothing has been added, and that no doctrine has been foisted into it, "obviously their object is understanding to understand nothing;"(4) and while they desire to arraign another's want of skill, they betray their own. For I myself not only admit but freely proclaim that in translating from the Greek (except in the case of the holy scriptures where even the order of the words is a mystery) I render sense for sense and not word for word. For this course I have the authority of Tully who has so translated the Protagoras of Plato, the Oeconomicus of Xenophon, and the two beautiful orations(1) which AEschines and Demosthenes delivered one against the other. What omissions, additions, and alterations he has made substituting the idioms of his own for those of another tongue, this is not the time to say. I am satisfied to quote the authority of the translator who has spoken as follows in a prologue(2) prefixed to the orations. "I have thought it right to embrace a labour which though not necessary for myself will prove useful to those who study. i have translated the noblest speeches of the two most eloquent of the Attic orators, the speeches which AEschines and Demosthenes delivered one against the other; but I have rendered them not as a translator but as an orator, keeping the sense but altering the form by adapting both the metaphors and the words to suit our own idiom. I have not deemed it necessary to render word for word but I have reproduced the general style and emphasis. I have not supposed myself bound to pay the words out one by one to the reader but only to give him an equivalent in value." Again at the close of his task he says, "I shall be well satisfied if my rendering is found, as I trust it will be, true to this standard. In making it I have utilized all the excellences of the originals, I mean the sentiments, the forms of expression and the arrangement of the topics, while I have followed the actual wording only so far as I could do so without offending our notions of taste. If all that I have written is not to be found in the Greek, I have at any rate striven to make it correspond with it." Horace too, an acute and learned writer, in his Art of Poetry gives the same advice to the skilled translator:--

And care not thou with over anxious thought

To render word for word.(3)

Terence has translated Menander; Plautus and Caecilius the old comic poets.(4) Do they ever stick at words? Do they not rather in their versions think first of preserving the beauty and charm of their originals? What men like you call fidelity in transcription, the learned term pestilent minuteness.(5) Such were my teachers about twenty years ago; and even then(6) I was the victim of a similar error to that which is now imputed to me, though indeed I never imagined that you would charge me with it. In translating the Chronicle of Eusebius of Caesarea into Latin, I made among others the following prefatory observations: "It is difficult in following lines laid down by others not sometimes to diverge from them, and it is hard to preserve in a translation the charm of expressions which in another language are most felicitous Each particular word conveys a meaning of its own, and possibly I have no equivalent by which to render it, and I make a circuit to reach my goal, I have to go many miles to cover a short distance.(1) To these difficulties must be added the windings of hyperbata, differences in the use of cases, divergencies of metaphor; and last of all the peculiar and if I may so call it, inbred character of the language. If I render word for word, the result will sound uncouth, and if compelled by necessity I alter anything in the order or wording, I shall seem to have departed from the function of a translator."(2) And after a long discussion which it would be tedious to follow out here, I added what follows:--"If any one imagines that translation does not impair the charm of style, let him render Homer word for word into Latin, nay I will go farther still and say, let him render it into Latin prose, and the result will be that the order of the words will seem ridiculous and the most eloquent of poets scarcely articulate."(3)

6. In quoting my own writings my only object has been to prove that from my youth up I at least have always aimed at rendering sense not words, but if such authority as they supply is deemed insufficient, read and consider the short preface dealing with this matter which occurs in a book narrating the life of the blessed Antony.(4) "A literal translation from one language into another obscures the sense; the exuberance of the growth lessens the yield. For while one's diction is enslaved to cases and metaphors, it has to explain by tedious circumlocutions what a few words would otherwise have sufficed to make plain. I have tried to avoid this error in the translation which at your request I have made of the story of the blessed Antony. My version always preserves the sense although it does not invariably keep the words of the original. Leave others to catch at syllables and letters, do you for your part look for the meaning." Time would fail me were I to unfold the testimonies of all who have translated only according to the sense. It is sufficient for the present to name Hilary the confessor(5) who has turned some homilies on Job and several treatises on the Psalms from Greek into Latin; yet has not bound himself to the drowsiness of the letter or fettered himself by the stale literalism of inadequate culture. Like a conqueror he has led away captive into his own tongue the meaning of his originals.

7. That secular and church writers should have adopted this line need not surprise us when we consider that the translators of the Septuagint,(1) the evangelists, and the apostles, have done the same in dealing with the sacred writings. We read in Mark(2) of the Lord saying Talitha cumi and it is immediately added "which is interpreted, Damsel, I say unto thee, arise." The evangelist may he charged with falsehood for having added the words "I say unto thee" for the Hebrew is only "Damsel arise." To emphasize this and to give the impression of one calling and commanding he has added "I say unto thee." Again in Matthew(3) when the thirty pieces of silver are returned by the traitor Judas and the potter's field is purchased with them, it is written:--"Then was fulfilled that which was spoken of by Jeremy the prophet, saying, "And they took the thirty pieces of silver the price of him that was valued which(4) they of the children of Israel did value, and gave them for the potter's field, as the Lord appointed me." This passage is not found in Jeremiah at all but in Zechariah, in quite different words and an altogether different order. In fact the Vulgate renders it as follows:--"And I will say unto them, If it is good in your sight, give ye me a price or refuse it: So they weighed for my price thirty pieces of silver. And the Lord said unto me, Put them into the melting furnace and consider if it is tried as I have been tried by them. And I took the thirty pieces of silver and cast them into the house of the Lord."(5) It is evident that the rendering of the Septuagint differs widely from the quotation of the evangelist. In the Hebrew also, though the sense is the same, the words are quite different and differently arranged. It says: "And I said unto them, If ye think good, give me my price; and, if not, forbear. So they weighed for my price thirty pieces of silver. And the Lord said unto me, Cast it unto the potter;(6) a goodly price that I was priced at of them. And I took the thirty pieces of silver and cast them to the potter in the house of the Lord."(7) They may accuse the apostle of falsifying his version seeing that it agrees neither with the Hebrew nor with the translators of the Septuagint: and worse than this, they may say that he has mistaken the author's name putting down Jeremiah when it should be Zechariah. Far be it from us to speak thus of a follower(8) of Christ, who made it his care to formulate dogmas rather than to hunt for words and syllables. To take another instance from Zechariah, the evangelist john quotes from the Hebrew, "They shall look on him whom they pierced,"(1) for which we read in the Septuagint, "And they shall look upon me because they have mocked me," and in the Latin version, "And they shall look upon me for the things which they have mocked or insulted." Here the evangelist, the Septuagint, and our own version(2) all differ; yet the divergence of language is atoned by oneness of spirit. In Matthew again we read of the Lord preaching flight to the apostles and confirming His counsel with a passage from Zechariah. "It is written," he says, "I will smite the shepherd, and the sheep of the flock shall be scattered abroad."(3) But in the Septuagint and in the Hebrew it reads differently, for it is not God who speaks, as the evangelist makes out, but the prophet who appeals to God the Father saying:--"Smite the shepherd, and the sheep shall be scattered." In this instance according to my judgment--and I have some careful critics with me--the evangelist is guilty of a fault in presuming to ascribe to God what are the words of the prophet. Again the same evangelist writes that at the warning of an angel Joseph took the young child and his mother and went into Egypt and remained there till the death of Herod; "that it might be fulfilled which was spoken of the Lord by the prophet saying, Out of Egypt have I called my son."(4) The Latin manuscripts do not so give the passage, but in Hosea(5) the true Hebrew text has the following:--"When Israel was a child then I loved him, and called my son out of Egypt." Which the Septuagint renders thus:--"When Israel was a child then I loved him, and called his sons out of Egypt." Are they(6) altogether to be rejected because they have given another turn to a passage which refers primarily to the mystery of Christ? Or should we not rather pardon the shortcomings of the translators on the score of their human frailty according to the saying of James, "In many things we offend all. If any man offend not in word the same is a perfect man and able also to bridle the whole body."(7) Once more it is written in the pages of the same evangelist, "And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene."(8) Let these word fanciers and nice critics of all composition tell us where they have read the words; and if they cannot, let me tell them that they are in Isaiah.(1) For in the place where we read and translate, "There shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots,"(2) in the Hebrew idiom it is written thus, "There shall come forth a rod out of the root of Jesse and a Nazarene shall grow from his root." How can the Septuagint leave out the word 'Nazarene,' if it is unlawful to substitute one word for another? It is sacrilege either to conceal or to set at naught a mystery.

8. Let us pass on to other passages, for the brief limits of a letter do not suffer us to dwell too long on any one point. The same Matthew says:--"Now all this was done that it might be fulfilled which was spoken of the Lord by the prophet saying. Behold a virgin shall be with child and shall bring forth a son and they shall call his name Emmanuel."(3) The rendering of the Septuagint is, "Behold a virgin shall receive seed and shall bring forth a son, and ye shall call his name Emmanuel." If people cavil at words, obviously 'to receive seed' is not the exact equivalent of 'to be with child,' and 'ye shall call' differs from! 'they shall call.' Moreover in the Hebrew we read thus, "Behold a virgin shall conceive and bear a son and shall call his name Immanuel."(4) Ahaz shall not call him so for he was convicted of want of faith, nor the Jews for they were destined to deny him, but she who is to conceive him, and bear him, the virgin herself. In the same evangelist we read that Herod was troubled at the coming of the Magi and that gathering together the scribes and the priests he demanded of them where Christ should be born and that they answered him, "In Bethlehem of Judaea: for thus it is written by the prophet; And thou Bethlehem in the land of Judah art not the least among the princes of Judah, for out of thee shall come a governour that shall rule my people Israel."(5) In the Vulgate(6) this passage appears as follows:--"And thou Bethlehem, the house of Ephratah, art small to be among the thousands of Judah, yet one shall come out of thee for me to be a prince in Israel." You will be more surprised still at the difference in words and order between Matthew and the Septuagint if you look at the Hebrew which runs thus:--"But thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel."(7) Consider one by one the words of the evangelist:--"And thou Bethlehem in the land of Judah." For "the land of Judah" the Hebrew has "Ephratah" while the Septuagint gives "the house of Ephratah." The evangelist writes, "art not the least among the princes of Judah." In the Septuagint this is, "art small to be among the thousands of Judah," while the Hebrew gives, "though thou be little among the thousands of Judah." There is a contradiction here--and that not merely verbal--between the evangelist and the prophet; for in this place at any rate both Septuagint and Hebrew agree. The evangelist says that he is not little among the princes of Judah, while the passage from which he queries says exactly the opposite of this, "Thou art small indeed and little; but yet out of thee, small and little as thou art, there shall come forth for me a leader in Israel," a sentiment in harmony with that of the apostle, "God hath chosen the weak things of the world to confound the things which are mighty."(1) Moreover the last clause "to rule" or "to feed my people Israel" clearly runs differently in the original.

9. I refer to these passages, not to convict the evangelists of falsification--a charge worthy only of impious men like Celsus, Porphyry, and Julian--but to bring home to my critics their own want of knowledge, and to gain from them such consideration that they may concede to me in the case of a simple letter what, whether they like it or not, they will have to concede to the Apostles in the Holy Scriptures. Mark, the disciple of Peter, begins his gospel thus:--" The beginning of the gospel of Jesus Christ, as it is written in the prophet Isaiah: Behold I send my messenger before thy face which shall prepare thy way before thee. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight."(2) This quotation is made up from two prophets, Malachi that is to say and Isaiah. For the first part: "Behold I send my messenger before thy face which shall prepare thy way before thee," occurs at the close of Malachi.(3) But the second part: "The voice of one crying, etc.," we read in Isaiah.(4) On what grounds then has Mark in the very beginning of his book set the words: "As it is written in the prophet Isaiah, Behold I send my messenger," when, as we have said, it is not written in Isaiah at all, but in Malachi the last of the twelve prophets? Let ignorant presumption solve this nice question if it can, and I will ask pardon for being in the wrong. The same Mark brings before us the Saviour thus addressing the Pharisees: "Have ye never read what David did when he had need and was an hungred, he and they that were with him, how he went into the house of God in the days of Abiathar the highpriest, and did eat the shew-bread which is not lawful to eat but for the priests?"(1) Now let us turn to the books of Samuel, or, as they are commonly called, of Kings, and we shall find there that the high-priest's name was not Abiathar but Ahimelech,(2) the same that was afterwards put to death with the rest of the priests by Doeg at the command of Saul.(3) Let us pass on now to the apostle Paul who writes thus to the Corinthians: "For had they known it, they would not have crucified the Lord of glory. But, as it is written, Eye hath not seen nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him."(4) Some writers on this passage betake themselves to the ravings of the apocryphal books and assert that the quotation comes from the Revelation of Elijah;(5) whereas the truth is that it is found in Isaiah according to the Hebrew text: "Since the beginning of the world men have not heard nor perceived by the ear, neither hath the eye seen, O God, beside thee what thou hast prepared for them that wait for thee."(6) The Septuagint has rendered the words quite differently: "Since the beginning of the world we have not heard, neither have our eyes seen any God beside thee and thy true works, and thou wilt shew mercy to them that wait for thee." We see then from what place the quotation is taken and yet the apostle has not rendered his original word for word, but, using a paraphrase, he has given the sense in different terms. In his epistle to the Romans the same apostle quotes these words from Isaiah: "Behold I lay in Sion a stumbling-stone and rock of offence,"(7) a rendering which is at variance with the Greek version(8) yet agrees with the original Hebrew. The Septuagint gives an opposite meaning, "that you fall not on a stumblingstone nor on a rock of offence." The apostle Peter agrees with Paul and the Hebrew, writing: "but to them that do not believe, a stone of stumbling and a rock of offence."(9) From all these passages it is clear that the apostles and evangelists in translating the old testament scriptures have sought to give the meaning rather than the words, and that they have not greatly cared to preserve forms or constructions, so long as they could make clear the subject to the understanding.

10. Luke the evangelist and companion of apostles describes Christ's first martyr Stephen as relating what follows in a Jewish assembly. "With threescore and fifteen souls Jacob went down into Egypt, and died himself, and our fathers were carried over(1) into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor(2) the father of Sychem."(3) In Genesis this passage is quite differently given, for it is Abraham that buys of Ephron the Hittite, the son of Zohar, near Hebron, for four hundred shekels(4) of silver, a double cave,(5) and the field that is about it, and that buries in it Sarah his wife. And in the same book we read that, after his return from Mesopotamia with his wives and his sons, Jacob pitched his tent before Salem, a city of Shechem which is in the land of Canaan, and that he dwelt there and "bought a parcel of a field where he had spread his tent at the band of Hamor, the father of Sychem, for an hundred lambs,"(6) and that "he erected there an altar and called there upon the God of Israel."(7) Abraham does not buy the cave from Hamor the father of Sychem, but from Ephron the son of Zohar, and he is not buried in Sychem but in Hebron which is corruptly called Arboch. Whereas the twelve patriarchs are not buried in Arboch but in Sychem, in the field purchased not by Abraham but by Jacob. I postpone the solution of this delicate problem to enable those who cavil at me to search and see that in dealing with the scriptures it is the sense we have to look to and not the words. In the Hebrew the twenty-second psalm begins with the exact words which the Lord uttered on the cross: Eli Eli lama azabthani, which means, "My God, my God, why hast thou forsaken me?"(8) Let my critics tell me why the Septuagint introduces here the words "look thou upon me." For its rendering is as follows: "My God, my God, look thou upon me, why hast thou forsaken me?" They will answer no doubt that no harm is done to the sense by the addition of a couple of words. Let them acknowledge then that, if in the haste of dictation I have omitted a few, I have not by so doing endangered the position of the churches.

11. It would be tedious now to enumerate, what great additions and omissions the Septuagint has made, and all the passages which in church-copies are marked with daggers and asterisks. The Jews generally laugh when they hear our version of this passage of Isaiah, "Blessed is he that hath seed in Zion and servants in Jerusalem."(9) In Amos also(10) after a description of self-indulgence(1) there come these words: "They have thought of these things as halting and not likely to fly," a very rhetorical sentence quite worthy of Tully. But how shall we deal with the Hebrew originals in which these passages and others like them are omitted, passages so numerous that to reproduce them all would require books without number? The number of the omissions. is shown alike by the asterisks mentioned above and by my own version when compared by a careful reader with the old translation.(2) Yet the Septuagint has rightly kept its place in the churches, either because it is the first of all the versions in time, made before the coming of Christ, or else because it has been used by the apostles (only however in places where it does not disagree with the Hebrews(2)). On the other hand we do right to reject Aquila, the proselyte and controversial translator, who has striven to translate not words only but their etymologies as well. Who could accept as renderings of "corn and wine and oil"(3) such words as <greek>keima</greek> <greek>opwrismos</greek> <greek>stilpnoths</greek>, or, as we might say, 'pouring,' and 'fruitgathering,' and 'shining'? or, because Hebrew has in addition to the article other prefixes(5) as well, he must with an unhappy pedantry translate syllable by, syllable and letter, by letter thus: <greek>sun</greek> <greek>ton</greek> <greek>ouranon</greek> <greek>kai</greek> <greek>thn</greek> <greek>ghn</greek>, a construction which neither Greek nor Latin admits lion which neither Greek nor Latin admits of,(6) as many passages in our own writers shew. How many are the phrases charming in Greek which, if rendered word for word, do not sound well in Latin, and again how many there are that are pleasing to us in Latin, but which--assuming the order of the words not to be altered--would not please in Greek.

12. But to pass by this limitless field of discussion and to shew you, most Christian of nobles, and most noble of Christians, what is the kind of falsification which is censured in my translation, I will set before you the opening words of the letter in the Greek original and as rendered by me, that from one count in the indictment you may form an opinion of all. The letter begins "E<greek>dei</greek> <greek>hmas</greek>, <greek>agaphte</greek>, <greek>mh</greek> <greek>oihsei</greek> <greek>tpn</greek> <greek>klhrwn</greek> <greek>feresqai</greek> which I remember to have rendered as follows: "Dearly beloved, we ought not to misuse our position as ministers to gratify our pride." See there, they cry, what a number of falsehoods in a single line! In the first place <greek>agaphtos</greek> means 'loved,' not 'dearly beloved.' Then <greek>oihsis</greek> means 'estimate,' not 'pride,' for this and not <greek>oidhma</greek> is the word used. O<greek>idhma</greek> signifies 'a swelling' but <greek>oihsis</greek> means 'judgment.' All the rest, say they: "not to misuse our position to gratify our pride" is your own. What is this you are saying, O pillar of learning(1) and latter day Aristarchus,(2) who are so ready to pass judgment upon all writers? It is all for nothing then that I have studied so long; that, as Juvenal says,(3) "I have so often withdrawn my hand from the ferule." The moment I leave the harbour I run aground. Well, to err is human and to confess one's error wise. Do you therefore, who are so ready to criticise and to instruct me, set me right and give me a word for word rendering of the passage. You tell me I should have said: "Beloved, we ought not to be carried away by the estimation of the clergy." Here, indeed we have eloquence worthy of Plautus, here we have Attic grace, the true style of the Muses. The common proverb is true of me: "He who trains an ox for athletics loses both oil and money."(4) Still he is not to blame who merely puts on the mask and plays the tragedy for another: his teachers(5) are the real culprits; since they for a great price have taught him--to know nothing. I do not think the worse of any Christian because he lacks skill to express himself; and I heartily wish that we could all say with Socrates "I know that I know nothing;"(6) and carry out the precept of another wise man, "Know thyself."(7) I ave always held in esteem a holy simplicity but not a wordy rudeness. He who declares that he imitates the style of apostles should first imitate the virtue of their lives; the great holiness of which made up for much plainness of speech. They confuted the syllogisms of Aristotle and the perverse ingenuities of Chrysippus by raising the dead. Still it would be absurd for one of us--living as we do amid the riches of Croesus and the luxuries of Sardanapalus--to make his boast of mere ignorance. We might as well say that all robbers and criminals would be men of culture if they were to hide their blood-stained swords in books of philosophy and not ill trunks of trees.

13. I have exceeded the limits of a letter, but I have not exceeded in the expression of my chagrin. For, though I am called a falsifier, and have my reputation torn to shreds, wherever there are shuttles and looms and women to work them; I am content to repudiate the charge without retaliating in kind. I leave everything to your discretion. You can read the letter of Epiphanius both in Greek and in Latin; and, if you do so, you will see at once the value of my accusers' lamentations and insulting complaints. For the rest, I am satisfied to have instructed one of my dearest friends and am content simply to stay quiet in my cell and to wait for the day of judgment. If it may be so, and if my enemies allow it, I hope to write for you, not philippics like those of Demosthenes or Tully, but commentaries upon the scriptures.

LETTER LVIII.

TO PAULINUS.

In this his second letter to Paulinus of Nola Jerome dissuades him from making a pilgrimage to the Holy Places, and describes Jerusalem not as it ought to be but as it is. He then gives his friend counsels for his life similar to those which he has previously addressed to Nepotian, praises Paulinus for his Panegyric (now no longer extant) on the Emperor Theodosius. compares his style with those of the great writers of the Latin Church, and concludes with a commendation of his messenger, that Vigilantius who was soon to become the object of his bitterest contempt. Written about the year 395 A.D.

1. "A good man out of the good treasure of the heart bringeth forth good things,"(1) and "every tree is known by his fruit."(2) You measure me by the scale of your own virtues and because of your own greatness magnify my littleness. You take the lowest room at the banquet that the goodman of the house may bid you to go up higher.(3) For what is there in me or what qualities do I possess that I should merit praise from a man of learning? that I, small and lowly as I am, should be eulogized by lips which have pleaded on behalf of our most religious sovereign? Do not, my dearest brother, estimate my worth by the number of my years. Gray hairs are not wisdom; it is wisdom which is as good as gray hairs. At least that is what Solomon says: "wisdom is the gray hair unto men."(4) Moses too in choosing the seventy elders is told to take those whom he knows to be elders indeed, and to select them not for their years but for their discretion? And, as a boy, Daniel judges old men and in the flower of youth condemns the incontinence of age.(5) Do not, I repeat, weigh faith by years, nor suppose me better than yourself merely because I have enlisted under Christ's banner earlier than you. The apostle Paul, that chosen vessel framed out of a persecutor,(1) though last in the apostolic order is first in merit. For though last he has laboured more than they all.(2) To Judas it was once said: "thou art a man who didst take sweet food with me, my guide and mine acquaintance; we walked in the house of God with company:"(3) yet the Saviour accuses him of betraying his friend and master. A line of Virgil well describes his end:

From a high beam he knots a hideous death.(4)

The dying robber, on the contrary, exchanges the cross for paradise and turns to martyrdom the penalty of murder. How many there are nowadays who have lived so long that they bear corpses rather than bodies and are like whited sepulchres filled with dead men's bones!(5) A newly kindled heat is more effective than a long continued lukewarmness.

2. As for you, when you hear the Saviour's counsel: "if thou wilt be perfect, go and sell that thou hast, and give to the poor, and come follow me,"(6) you translate his words into action; and baring yourself to follow the bare cross(7) you mount Jacob's ladder the easier for carrying nothing. Your dress changes with the change in your convictions, and you aim at no showy shabbiness which leaves your purse as full as before. No, with pure hands and a clear conscience you make it your glory that you are poor both in spirit and in deed. There is nothing great in wearing a sad or a disfigured face, in simulating and in showing off fasts, or in wearing a cheap cloak while you retain a large income. When Crates the Theban--a millionaire of days gone by was on his way to Athens to study philosophy, he cast away untold gold in the belief that wealth could not be compatible with virtue. What a contrast he offers to us, the disciples of a poor Christ, who cram our pockets with gold and cling under pretext of almsgiving to our old riches. How can we faithfully distribute what belongs to another when we thus timidly keep back what is our own?(8) When the stomach is full, it is easy to talk of fasting. What is praiseworthy is not to have been at Jerusalem but to have lived a good life while there.(9) The city which we are to praise and to seek is not that which has slain the prophets(10 and shed the blood of Christ, but that which is made glad by the streams of the river,(11) which is set upon a mountain and so cannot be hid,(12) which the apostle declares to be a mother of the saints,(13) and in which he rejoices to have his citizenship with the righteous.(14)

3. In speaking thus I am not laying myself open to a charge of inconsistency or condemning the course which I have myself taken. It is not, I believe, for nothing that I, like Abraham, have left my home and people. But I do not presume to limit God's omnipotence or to restrict to a narrow strip of earth Him whom the heaven cannot contain. Each believer is judged not by his residence in this place or in that but according to the deserts of his faith. The true worshippers worship the Father neither at Jerusalem nor on mount Gerizim; for "God is a spirit, and they that worship Him must worship Him in spirit and in truth."(2) "Now the spirit bloweth where it listeth,"(2) and "the earth is the Lord's and the fulness thereof."(3) When the fleece of Judaea was made dry although the whole world was wet with the dew of heaven,(4) and when many car. from the East and from the West (5) and sat in Abraham's bosom:(6) then God ceased to be known in Judah only and His name to be great in Israel alone;(7) the sound of the apostles went out into all the earth and their words into the ends of the world.(8) The Saviour Himself speaking to His disciples in the temple(9) said: "arise, let us go hence,"(10) and to the Jews: "your house is left unto you desolate."(11) If heaven and earth must pass away,(12) obviously all things that are earthly must pass away also. Therefore the spots which witnessed the crucifixion and the resurrection profit those only who bear their several crosses, who day by day rise again with Christ, and who thus shew themselves worthy of an abode so holy. Those who say "the temple of the Lord, the temple of the Lord,"(13) should give ear to the words. of the apostle: "ye are the temple of the Lord,"(14) and the Holy Ghost "dwelleth in you."(15) Access to the courts of heaven is as easy from Britain as it is from Jerusalem; for "the kingdom of God is within you."(16) Antony and the hosts of monks who are in Egypt, Mesopotamia, Pontus, Cappadocia, and Armenia, have never seen Jerusalem: and the door of Paradise is opened for them at a distance from it. The blessed Hilarion, though a native of and a dweller in Palestine, only set eyes on Jerusalem for a single day, not wishing on the one hand when he was so near to neglect the holy places, nor yet on the other to appear to confine God within local limits. From the time of Hadrian to the reign of Constantine--a period of about one hundred and eighty years(1)--the spot which had witnessed the resurrection was occupied by a figure of Jupiter; while on the rock where the cross had stood, a marble statue of Venus was set up by the heathen and became an object of worship. The original persecutors, indeed, supposed that by polluting our holy places they would deprive us of our faith in the passion and in the resurrection. Even my own Bethlehem, as it now is, that most venerable spot in the whole world of which the psalmist sings: "the truth hath sprung out of the earth,"(2) was overshadowed by a grove of Tammuz,(3) that is of Adonis; and in the very cave(4) where the infant Christ had uttered His earliest cry lamentation was made for the paramour of Venus.(5)

4. Why, you will say, do I make these remote allusions? To assure you that nothing is lacking to your faith although you have not seen Jerusalem and that I am none the better for living where I do. Be assured that, whether you dwell here or elsewhere, a like recompense is in store for your good works with our Lord. Indeed, if I am frankly to express my own feelings, when I take into consideration your vows and the earnestness with which you have renounced the world, I hold that as long as you live in the country one place is as good as another. Forsake cities and their crowds, live on a small patch of ground, seek Christ in solitude, pray on the mount alone with Jesus,(6) keep near to holy places: keep out of cities, I say, and you will never lose your vocation. My advice concerns not bishops, presbyters, or the clergy, for these have a different duty. I am speaking only to a monk who having been a man of note in the world has laid the price of his possessions at the apostles' feet,(7) to shew men that they must trample on their money, and has resolved to live a life of loneliness and seclusion and always to continue to reject what he has once rejected. Had the scenes of the Passion and of the Resurrection been elsewhere than in a populous city with court and garrison, with prostitutes, playactors, and buffoons, and with the medley of persons usually found in such centres; or had the crowds which thronged it been composed of monks; then a city would be a desirable abode for those who have embraced the monastic life. But, as things are, it would be the height of folly first to renounce the world, to forswear one's country, to forsake cities, to profess one's self a monk; and then to live among still greater numbers the same kind of life that you would have lived in your own country. Men rush here from all quarters of the world, the city is filled with people of every race, and so great is the throng of men and women that here you will have to tolerate in its full dimensions an evil from which you desired to flee when you found it partially developed elsewhere.

5. Since you ask me as a brother in what path you should walk, I will be open with you. If you wish to take duty as a presbyter, and are attracted by the work or dignity which falls to the lot of a bishop, live in cities and walled towns,(1) and by so doing turn the salvation of others into the profit of your own soul. But if you desire to be in deed what you are in name--a monk,(2) that is, one who lives alone, what have you to do with cities which are the homes not of solitaries but of crowds? Every mode of life has its own exponents. For instance, let Roman generals imitate men like Camillus, Fabricius, Regulus, and Scipio. Let philosophers take for models Pythagoras, Socrates, Plato, and Aristotle. Let poets strive to rival Homer, Virgil, Menander, and Terence. Let writers of history follow Thucydides, Sallust, Herodotus and Livy. Let orators find masters in Lysias, the Gracchi, Demosthenes, and Tully. And, to come to our own case, let bishops and presbyters take for their examples the apostles or their companions; and as they hold the rank which these once held, let them endeavour to exhibit the same excellence. And last of all let us monks take as the patterns which we arc to follow the lives of Paul, of Antony, of Julian, of Hilarion, of the Macarii. And to go back to the authority of scripture, we have our masters in Elijah and Elisha, and our leaders in the sons of the prophets; who lived in fields and solitary places and made themselves tents by the waters of Jordan.(3) The sons of Rechab too are of the number who drank neither wine nor strong drink and who abode in tents; men whom God's voice praises through Jeremiah,(4) and to whom a promise is made that there shall never be wanting a man of their stock to stand before God.(5) This is probably what is meant by the title of the seventy-first psalm: "of the sons of Jonadab and of those who were first led into captivity."(6) The person intended is Jonadab the son of Rechab who is described in the book of Kings(7) as having gone up into the chariot of Jehu. His sons having always lived in tents until at last (owing to the inroads made by the Chaldean army) they were forced to come into Jerusalem, are described(1) as being the first to undergo captivity; because after the freedom of their lonely life they found confinement in a city as bad as imprisonment.

6. Since you are not wholly independent but are bound to a wife who is your sister in the Lord, I entreat you--whether here or there--that you will avoid large gatherings, visits official and complimentary, and social parties, indulgences all of which tend to enchain the soul. Let your food be coarse--say cabbage and pulse--and do not take it until evening. Sometimes as a great delicacy you may have some small fish. He who longs for Christ and feeds upon the true bread cares little for dainties which must be transmuted into ordure. Food that you cannot taste when once it has passed your gullet might as well be--so far as you are concerned--bread and pulse. You have my books against Jovinian which speak yet more largely of despising the appetite and the palate. Let some holy volume be ever in your hand. Pray constantly, and bowing down your body lift up your mind to the Lord. Keep frequent vigils and sleep often on an empty stomach. Avoid tittle-tattle and all self-laudation. Flee from wheedling flatterers as from open enemies. Distribute with your own hand provisions to alleviate the miseries of the poor and of the brethren. With your own hands, I say, for good faith is rare among men. You do not believe what I say? Think of Judas and his bag. Seek not a lowly garb for a swelling soul. Avoid the society of men of the world, especially if they are in power. Why need you look again on things contempt for which has made you a monk? Above all let your sister(2) hold aloof from married ladies. And, if women round her wear silk dresses and gems while she is meanly attired, let her neither fret nor congratulate herself. For by so doing she will either regret her resolution or sow the seeds of pride. If you are already famed as a faithful steward of your own substance, do not take other people's money to give away. You understand What I mean, for the Lord has given you understanding in all things. Be simple as a dove and lay snares for no man: but be cunning as a serpent and let no man lay snares for you.(3) For a Christian who allows others to deceive him is almost at much at fault as one who tries to deceive others. If a man talks to you always or nearly always about money (except it be about alms-giving, a topic which is open to all) treat him as a broker rather than a monk. Besides food and clothing and things manifestly necessary give no man anything; for dogs must not eat the children's bread.(1)

7. The true temple of Christ is the believer's soul; adorn this, clothe it, offer gifts to it, welcome Christ in it. What use are walls blazing with jewels when Christ in His poor(2) is in danger of perishing from hunger? Your possessions are no longer your own but a stewardship is entrusted to you. Remember Ananias and Sapphira who from fear of the future kept what was their own, and be careful for your part not rashly to squander what is Christ's. Do not, that is, by an error of judgment give the property of the poor to those who are not poor; lest, as a wise man has told us,(3) charity prove the death of charity.Look not upon Gay trappings or a Cato's empty name.(4)

In the words of Persius, God says:--

I know thy thoughts and read thine inmost soul.(5)

To be a Christian is the great thing, not merely to seem one. And somehow or other those please the world most who please Christ least. In speaking thus I am not like the sow lecturing Minerva; but, as a friend warns a friend, so I warn you before you embark on your new course. I would rather fail in ability than in will to serve you; for my wish is that where I have fallen you may keep your footing.

8. It is with much pleasure that I have read the book which you have sent to me containing your wise and eloquent defence of the emperor Theodosius; and your arrangement of the subject has particularly pleased me. While in the earlier chapters you surpass others, in the latter you surpass yourself. Your style is terse and neat; it has all the purity of Tully, and yet it is packed with meaning. For, as someone has said,(6) that speech is a failure of which men only praise the diction. You have been successful in preserving both sequence of subjects and logical connexion. Whatever sentence one takes, it is always a conclusion to what goes before or an introduction to what follows. Theodosius is fortunate in having a Christian orator like you to plead his cause. You have made his purple illustrious and have consecrated for future ages his useful laws. Go on and prosper, for, if such be your first ventures in the field, what will you not do when you become a trained soldier? Oh! that it were mine to conduct a genius like you, not(as the poets sing) through the Aonian mountains and the peaks of Helicon but through Zion and Tabor and the high places of Sinai. If I might teach you what I have learned myself and might pass on to you the mystic rolls of the prophets, then might we give birth to something such as Greece with all her learning could not shew.

9. Hear me, therefore, my fellow-servant, my friend, my brother; give ear for a moment that I may tell you how you are to walk in the holy scriptures. All that we read in the divine books, while glistening and shining without, is yet far sweeter within. "He who desires to eat the kernel must first break the nut."(1) "Open thou mine eyes," says David, "that I may behold wondrous things out of thy law."(2) Now, if so great a prophet confesses that he is in the darkness of ignorance; how deep, think you, must be the night of misapprehension with which we, mere babes and unweaned infants, are enveloped! Now this veil rests not only on the face of Moses,(3) but on the evangelists and the apostles as well.(4) To the multitudes the Saviour spoke only in parables and, to make it clear that His words had a mystical meaning, said:--"he that hath ears to hear, let him hear."(5) Unless all things that are written are opened by Him "who hath the key of David, who openeth and no man shutteth, and shutteth and no man openeth,"(6) no one can undo the lock or set them before you. If only you had the foundation which He alone can give; nay, if even His fingers were but passed over your work; there would be nothing finer than your volumes, nothing more learned, nothing more attractive, nothing more Latin.

10. Tertullian is packed with meaning but his style is rugged and uncouth. The blessed Cyprian like a fountain of pure water flows softly and sweetly but, as he is taken up with exhortations to virtue and with the troubles consequent on persecution, he has nowhere discussed the divine scriptures. Victorinus, although he has the glory of a martyr's crown, yet cannot express what he knows. Lactantius has a flow of eloquence worthy of Tully: would that he had been as ready to teach our doctrines as he was to pull down those of others! Arnobius is lengthy and unequal, and often confused from not making a proper division of his subject. That reverend man Hilary gains in height from his Gallic buskin; yet, adorned as he is with the flowers of Greek rhetoric, he sometimes entangles himself in long periods and offers by no means easy reading to the less learned brethren. I say nothing of other writers whether dead or living; others will hereafter judge them both for good and for evil.(1)

11. I will come to yourself, my fellow-mystic, my companion, and my friend; my friend, I say, though not yet personally known: and I will ask you not to suspect a flatterer in one so intimate. Better that you should think me mistaken or led astray by affection than that you should hold me capable of fawning on a friend. You have a great intellect and an inexhaustible store of language, your diction is fluent and pure, your fluency and purity are mingled with wisdom. Your head is clear and all your senses keen. Were you to add to this wisdom and eloquence a careful study and knowledge of scripture, I should soon see you holding our citadel against all comers; you would go up with Joab upon the roof of Zion,(2) and sing upon the housetops what you had learned in the secret chambers.(3) Gird up, I pray you, gird up your loins. As Horace says:--

Life hath no gifts for men except they toil.(4)

Shew yourself as much a man of note in the church, as you were before in the senate. Provide for yourself riches which you may spend daily yet they will not fail. Provide them while you are still strong and while as yet your head has no gray hairs: before, in the words of Virgil,

Diseases creep on you, and gloomy age,

And pain, and cruel death's inclemency.(5)

I am not content with mediocrity for you: I desire all that you do to be of the highest excellence.

How heartily I have welcomed the reverend presbyter Vigilantius,(6) his own lips will tell you better than this letter. Why he has so soon left. us and started afresh I cannot say; and, indeed, I do not wish to hurt anyone's feelings.(7) Still, mere passer-by as he was, in haste to continue his journey, I managed to keep him back until I had given him a taste of my friendship for you. Thus you can learn from him what you want to know about me. Kindly salute your reverend sister(8) and fellow-servant, who with you fights the good fight in the Lord.

LETTER LIX.

TO MARCELLA.

An answer to five questions put to Jerome by Marcella in a letter not preserved. The questions are as follows.

(1) What are the things which eye hath not seen nor ear heard (1 Cor. ii. 9)? Jerome answers that they are spiritual things which as such can only be spiritually discerned.

(2) Is it not a mistake to identify the sheep and the goats of Christ's parable (Matt. xxv. 31 sqq.) with Christians and heathens? Are they not rather the good and the bad? For an answer to this question Jerome refers Marcella to his treatise against Jovinian (II. 18-23).

(3) Paul says that some shall be "alive and remain unto the coming of the Lord;" and that they shall be "caught up to meet the Lord in the air" (1 Thess. iv. 15, 17). Are we to suppose this assumption to be corporeal and that those assumed will escape death? Yes, Jerome answers, but their bodies will be glorified.

(4) How is John xx. 17, "touch me not," to be reconciled with Matt. xxviii. 9, "they came and held him by the feet"? In the one case, Jerome replies, Mary Magdalen failed to recognize the divinity of Jesus; in the other the women recognized it. Accordingly they were admitted to a privilege which was denied to her.

(5) Was the risen Christ before His ascension present only with the disciples, or was He in heaven and elsewhere as well? The latter according to Jerome is the true doctrine. "The Divine Nature," he writes, "exists everywhere in its entirety. Christ, therefore, was at one and the same time with the apostles and with the angels; in the Father and in the uttermost parts of the sea. So afterwards he was with Thomas in India, with Peter at Rome, with Paul in Illyricum, with Titus in Crete, with Andrew in Achaia." The date of the letter is A. D. 395 or A. D. 396.

LETTER LX.

TO HELIODORUS.

One of Jerome's finest letters, written to console his old friend, Heliodorus, now Bp. of Altinum, for the loss of his nephew Nepotian who had died of fever a short time previously. Jerome tries to soothe his friend's grief(1) by contrasting pagan despair or resignation with Christian hope,(2) by an eulogy of the departed both as man and presbyter, and(3) by a review of the evils which then beset the Empire and from which, as he contended, Nepotian had been removed. The letter is marked throughout with deep and sincere feeling. Its date is 396 A. D.

1. Small wits cannot grapple large themes but venturing beyond their strength fail in the very attempt; and, the greater a subject is, the more completely is he overwhelmed who cannot find words to unfold its grandeur. Nepotian who was mine and yours and ours--or rather who was Christ's and because Christ's all the more ours--has forsaken us his eiders so that we are smitten with pangs of regret and overcome with a grief which is past bearing. We supposed him our heir, yet now his corpse is all that is ours. For whom shall my intellect now labour? Whom shall my poor letters desire to please? Where is he, the impeller of my work, whose voice was sweeter than a swan's last song? My mind is dazed my hand trembles, a mist covers my eyes, stammering seizes my tongue. Whatever my words, they seem as good as unspoken seeing that he no longer hears them. My very pen seems to feel his loss, my very wax tablet looks dull and sad; the one is covered with rust, the other with mould. As often as I try to express myself in words and to scatter the flowers of this encomium upon his tomb, my eyes fill with tears, my grief returns, and I can think of nothing but his death. It was a custom in former days for children over the dead bodies of their parents publicly to proclaim their praises and (as when pathetic songs are sung) to draw tears from the eyes and sighs from the breasts of those who heard them. But in our case, behold, the order of things is changed: to deal us this blow nature has forfeited her rights. For the respect which the young man should have paid to his elders, we his elders are paying to him.

2. What shall I do then? Shall I join my tears to yours? The apostle forbids me for he speaks of dead Christians as "them which are asleep."(1) So too in the gospel the Lord says, "the damsel is not dead but sleepeth,"(2) and Lazarus when he is raised from the dead is said to have been asleep.(3) No, I will be glad and rejoice that "speedily he was taken away lest that wickedness should alter his understanding" for "his soul pleased the Lord."(4) But though I am loth to give way and combat my feelings, tears flow down my cheeks, and in spite of the teachings of virtue and the hope of the resurrection a passion of regret crushes my too yielding mind. O death that dividest brothers knit together in love, how cruel, how ruthless thou art so to sunder them! "The Lord hath fetched a burning wind that cometh up from the wilderness: which hath dried thy veins and hath made thy well spring desolate."(5) Thou didst swallow up our Jonah, but even in thy belly He still lived. Thou didst carry Him as one dead, that the world's storm might be stilled and our Nineveh saved by His preaching. He, yes He, conquered thee, He slew thee, that fugitive prophet who left His home, gave up His inheritance and surrendered his dear life into the hands of those who sought it. He it was who of old threatened thee in Hoses: "O death, I will be thy plagues; O grave, I will be thy destruction."(6) By His death thou art dead; by His death we live. Thou hast swallowed up and thou art swallowed up. Whilst thou art smitten with a longing for the body assumed by Him, and whilst thy greedy jaws fancy it a prey, thy inward parts are wounded with hooked fangs.

3. To Thee, O Saviour Christ, do we Thy creatures offer thanks that, when Thou wast slain, Thou didst slay our mighty adversary. Before Thy coming was there any being more miserable than man who cowering at the dread prospect of eternal death did but receive life that he might perish! For "death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's transgression."(1) If Abraham, Isaac, and Jacob be in hell, who can be in the kingdom of heaven? If Thy friends--even those who had not sinned themselves--were yet for the sins of another liable to the punishment of offending Adam, what must we think of those who have said in their hearts "There is no God;" who "are corrupt and abominable"(2) in their self-will, and of whom it is said "they are gone out of the way, they are become unprofitable; there is none that doeth good, no not one"?(3) Even if Lazarus is seen in Abraham's bosom and in a place of refreshment, still the lower regions cannot be compared with the kingdom of heaven. Before Christ's coming Abraham is in the lower regions: after Christ's coming the robber is in paradise. And therefore at His rising again "many bodies of the saints which slept arose, and were seen in the heavenly Jerusalem."(4) Then was fulfilled the saying: "Awake thou that sleepest, and arise from the dead, and Christ shall give thee light."(5) John the Baptist cries in the desert: "repent ye; for the kingdom of heaven is at hand."(6) For "from the days of John the Baptist the kingdom of heaven suffereth violence and the violent take it by force."(7) The flaming sword that keeps the way of paradise and the cherubim that are stationed at its doors(8) are alike quenched and unloosed by the blood of Christ.(9) It is not surprising that this should be promised us in the resurrection: for as many of us as living in the flesh do not live after the flesh,(10) have our citizenship in heaven,(11) and while we are still here on earth we are told that "the kingdom of heaven is within us."(12)

4. Moreover before the resurrection of Christ God was "known in Judah" only and "His name was great in Israel" alone.(12) And they who knew Him were despite their knowledge dragged down to hell. Where in those days were the inhabitants of the globe from India to Britain, from the frozen zone of the North to the burning heat of the Atlantic ocean?

Where were the countless peoples of the world? Where the great multitudes?

Unlike in tongue, unlike in dress and arms?(1)

They were crushed like fishes and locusts, like flies and gnats. For apart from knowledge of his Creator every man is but a brute. But now the voices and writings of all nations proclaim the passion and the resurrection of Christ. I say nothing of the Jews, the Greeks, and the Romans, peoples which the Lord has dedicated to His faith by the title written on His cross.(2) The immortality of the soul and its continuance after the dissolution of the body--truths of which Pythagoras dreamed, which Democ-ritus refused to believe, and which Socrates discussed in prison to console himself for the sentence passed upon him--are now the familiar themes of Indian and of Persian, of Goth and of Egyptian. The fierce Bessians(3) and the throng of skinclad savages who used to offer human sacrifices in honour of the dead have broken out of their harsh discord into the sweet music of the cross and Christ is the one cry of the whole world.

5. What can we do, my soul? Whither must we turn? What must we take up first? What must we pass over? Have you forgotten the precepts of the rhetoricians? Are you so preoccupied with grief, so overcome with tears, so hindered with sobs, that you forget all logical sequence? Where are the studies you have pursued from your childhood? Where is that saying of Anaxagoras and Telamon (which you have always commended) "I knew myself to have begotten a mortal"?(4) I have read the books of Crantor which he wrote to soothe his grief and which Cicero has imitated.(5) I have read the consolatory writings of Plato, Diogenes, Clitomachus, Carneades, Posidonius, who at different times strove by book or letter to lessen the grief of various persons. Consequently, were my own wit to dry up, it could be watered anew from the fountains which these have opened. They set before us examples without number; and particularly those of Pericles and of Socrates's pupil Xenophon. The former of these after the, loss of his two sons put on a garland and delivered a harangue;(6) while the latter, on hearing when he was offering sacrifice that his son had been slain in war, is said to have laid down his garland; and then, on learning that he had fallen fighting bravely, is said to have put it on his head again. What shall I say of those Roman generals whose heroic virtues glitter like stars on the pages of Latin history? Pulvillus was dedicating the capitol(1) when receiving the news of his son's sudden death, he gave orders that the funeral should take place without him. Lucius Paullus(2) entered the city in triumph in the week which intervened between the funerals of his two sons. I pass over the Maximi, the Catos, the Galli, the Pisos, the Bruti, the Scaevolas, the Metelli, the Scauri, the Marii, the Crassi, the Marcelli, the Aufidii, men who shewed equal fortitude in sorrow and war, and whose bereavements Tully has set forth in his book Of consolation. I pass them over lest I should seem to have chosen the words and woes of others in preference to my own. Yet even these instances may suffice to ensure us mortification if our faith fails to surpass the achievements of unbelief.

6. Let me come then to my proper subject. I will not beat my breast with Jacob and with David for sons dying in the Law, but I will receive them rising again with Christ in the Gospel. The Jew's mourning is the Christian's joy. "Weeping may endure for a night but joy cometh in the morning."(3) "The night is far spent, the day is at hand."(4) Accordingly when Moses dies, mourning is made for him,(5) but when Joshua is buried, it is without tears or funeral pomp.(5) All that can be drawn from scripture on the subject of lamentation I have briefly set forth in the letter of consolation which I addressed to Paula at Rome.(7) Now I must take another path to arrive at the same goal. Otherwise I shall seem to be walking anew in a track once beaten but now long disused.

7. We know indeed that our Nepotian is with Christ and that he has joined the choirs of the saints. What here with us he groped after on earth afar off and sought for to the best of his judgment, there he sees nigh at hand, so that he can say: "as we have heard so have we seen in the city of the Lord of hosts, in the city of our God."(8) Still we cannot bear the feeling of his absence, and grieve, if not for him, for ourselves. The greater the happiness which he enjoys, the deeper the sorrow in which the loss of a blessing so great plunges us. The sisters of Lazarus could not help weeping for him, although they knew that he would rise again. And the Saviour himself--to shew that he possessed true human feeling--mourned for him whom He was about to raise.(9) His apostle also, though he says: "I desire to depart and to be with Christ,"(10) and elsewhere "to me to live is Christ and to die is gain,"(1) thanks God that Epaphras(2) (who had been "sick nigh unto death") has been given back to him that he might not have sorrow upon sorrow? Words prompted not by the fear that springs of unbelief but by the passionate regret that comes of true affection. How much more deeply must you who were to Nepotian both uncle and bishop,(that is, a father both in the flesh and in the spirit), deplore the loss of one so dear, as though your heart were torn from you. Set a limit, I pray you, to your sorrow and remember the saying "in nothing overmuch."(4) Bind up for a little while your wound and listen to the praises of one in whose virtue you have always delighted. Do not grieve that you have lost such a paragon: rejoice rather that he has once been yours. As on a small tablet men depict the configuration of the earth, so in this little scroll of mine you may see his virtues if not fully depicted at least sketched in outline. I beg that you will take the will for the performance.

8. The advice of the rhetoricians in such cases is that you should first search out the remote ancestors of the person to be eulogized and recount their exploits, and then come gradually to your hero; so as to make him more illustrious by the virtues of his forefathers, and to show either that he is a worthy successor of good men, or that he has conferred lustre upon a lineage in itself obscure. But as my duty is to sing the praises of the soul, I will not dwell upon those fleshly advantages which Nepotian for his part always despised. Nor will I boast of his family, that is of the good points belonging not to him but to others; for even those holy men Abraham and Isaac had for sons the sinners Ishmael and Esau. And on the other hand Jephthah who is reckoned by the apostle in the roll of the righteous(5) is the son of a harlot.(6) It is said "the soul that sinneth, it shall die."(7) The soul therefore that has not sinned shall live. Neither the virtues nor the vices of parents are imputed to their children. God takes account of us only from the time when we are born anew in Christ. Paul, the persecutor of the church, who is in the morning the ravening wolf of Benjamin,(8) in the evening "gave food,"(9) that is yields himself up to the sheep Ananias.(10) Let us likewise reckon our Nepotian a crying babe and an untutored child who has been born to us in a moment fresh from the waters of Jordan.

9. Another would perhaps describe how for his salvation you left the east and the desert and how you soothed me your dearest comrade by holding out hopes of a return: and all this that you might save, if possible, both your sister, then a widow with one little child, or, should she reject your counsels, at any rate your sweet little nephew. It was of him that I once used the prophetic words: "though your little nephew cling to your neck."(1) Another, I say, would relate how while Nepotian was still in the service of the court, beneath his uniform and his brilliantly white linen,(2) his skin was chafed with sackcloth; how, while standing before the powers of this world, his lips were discoloured with fasting; how still in the uniform of one master he served another; and how he wore the sword-belt only that he might succour widows and wards, the afflicted and the unhappy. For my part I dislike men to delay the complete dedication of themselves to God. When I read of the centurion Cornelius(2) that he was a just man I immediately hear of his baptism.

10. Still we may approve these things as the swathing bands of an infant faith. He who has been a loyal soldier under a strange banner is sure to deserve the laurel when he comes to serve his own king. When Nepotian laid aside his baldrick and changed his dress, he bestowed upon the poor all the pay that he had received. For he had read the words: "if thou wilt be perfect, sell that thou hast, and give to the poor and follow me,"(4) and again: "ye cannot serve two masters, God and Mammon."(5) He kept nothing for himself but a common tunic and cloak to cover him and to keep out the cold. Made in the fashion of his province his attire was not remarkable either for elegance or for squalor. He burned daily to make his way to the monasteries of Egypt, or to visit the communities of Mesopotamia, or at least to live a lonely life in the Dalmatian islands,(6) separated from the mainland only by the strait of Altinum. But he had not the heart to forsake his episcopal uncle in whom he beheld a pattern of many virtues and from whom he could take lessons without going abroad. In one and the same person he both found a monk to imitate and a bishop to revere. What so often happens did not happen here. Constant intimacy did not produce familiarity, nor did familiarity breed contempt. He revered him as a father and every day admired him for some new virtue. To be brief, he became a clergyman, and after passing through the usual stages was ordained a presbyter. Good Jesus! how he sighed and groaned! how he fasted and fled the eyes of all! For the first and only time he was angry with his uncle, complaining that the burthen laid upon him was too heavy for him and that his youth unfitted him for the priesthood. But the more he struggled against it, the more he drew to himself the hearts of all: his refusal did but prove him worthy of an office which he was reluctant to assume, and all the more worthy because he declared himself unworthy. We too in our day have our Timothy; we too have seen that wisdom which is as good as gray hairs;(1) our Moses has chosen an elder whom he has known to be an eider indeed.(2) Nepotian regarded the clerical state less as an honour than a burthen. He made it his first care to silence envy by humility, and his next to give no cause for scandal that such as assailed his youth might marvel at his continence. He helped the poor, visited the sick, stirred men up to hospitality, soothed them with soft words, rejoiced with those who rejoiced and wept with those who wept.(3) He was a staff to the blind, food to the hungry, hope to the dejected, consolation to the bereaved. Each single virtue was as conspicuous in him as if he possessed no other. Among his fellow-presbyters while ever foremost in work, he was ever satisfied with the lowest place. Any good that he did he ascribed to his uncle: but if the result did not correspond to his expectations, he would say that his uncle knew nothing of it, that it was his own mistake. In public he recognized him as a bishop; at home he looked upon him as a father. The seriousness of his disposition was mitigated by a cheerful expression. But while his laughter was joyous it was never loud. Christ's virgins and widows he honoured as mothers and exhorted as sisters "with all purity."(4) When he returned home he used to leave the clergyman outside and to give himself over to the hard rule of a monk. Frequent in supplication and watchful in prayer he would offer his tears not to man but to God. His fasts he regulated--as a driver does the pace of his horses--according to the weariness or vigour of his body. When at his uncle's table he would just taste what was set before him, so as to avoid superstition and yet to preserve self-control. In conversing at entertainments his habit was to propose some topic from scripture, to listen modestly, to answer diffidently, to support the right, to refute the wrong, but both without bitterness; to instruct his opponent rather than to vanquish him. Such was the ingenuous modesty which adorned his youth that he would frankly confess from what sources his several arguments came; and in this way, while disclaiming a reputation for learning, he came to be held most learned. This he would say is the opinion of Tertullian, that of Cyprian; this of Lactantius, that of Hilary; to this effect speaks Minucius Felix, thus Victorinus, after this manner Arnobius. Myself too he would sometimes quote, for he loved me because of my intimacy with his uncle. Indeed by constant reading and long-continued meditation he had made his breast a library of Christ.

11. How often in letters from beyond the sea he urged me to write something to him! How often he reminded me of the man in the gospel who sought help by night(1) and of the widow who importuned the cruel judge!(2) And when I silently ignored his request and made my petitioner blush by blushing to reply, he put forward his uncle to enforce his suit, knowing that as the boon was for another he would more readily ask it, and that as I held his episcopal office in respect he would more easily obtain it. Accordingly I did what he wished and in a brief essay(3) dedicated our mutual friendship to everlasting remembrance. On receiving this Nepotian boasted that he was richer than Croesus and wealthier than Darius. He held it in his hands, devoured it with his eyes, kept it in his bosom, repeated it with his lips. And often when he unrolled it upon his couch, he fell asleep with the cherished page upon his breast. When a stranger came or a friend, he rejoiced to let them know my witness to him. The deficiencies of my little book he made good by careful punctuation and varied emphasis, so that when it was read aloud it was always he not I who seemed to please or to displease. Whence came such zeal, if not from the love of God? Whence came such untiring study of Christ's law, if not from a yearning for Him who gave it? Let others add coin to coin till their purses are chock-full; let others demean themselves to sponge on married ladies; let them be richer as monks than they were as men of the world; let them possess wealth in the service of a poor Christ such as they never had in the service of a rich devil; let the church lose breath at the opulence of men who in the world were beggars. Our Nepotian spurns gold and begs only for written books. But while he despises himself in the flesh and walks abroad more splendid than ever in his poverty, he still seeks out everything that may adorn the church.

12. In comparison with what has gone before what I am now about to say may appear trivial, but even in trifles the same spirit makes itself manifest. For as we admire the Creator not only as the framer of heaven and earth, of sun and ocean, of elephants, camels, horses, oxen, pards, bears, and lions; but also as the maker of the most tiny creatures, ants, gnats, flies, worms, and the like, whose shapes we know better than their names, and as in all alike we revere the same creative skill; so the mind that is given to Christ shews the same earnestness in things of small as of great importance, knowing that it must render an account of every idle word.(1) Nepotian took pains to keep the altar bright, the church walls free from soot and the pavement duly swept. He saw that the doorkeeper was constantly at his post, that the doorhangings were in their places, the sanctuary clean and the vessels shining. The careful reverence that he shewed to every rite led him to neglect no duty small or great. Whenever you looked for him in church you found him there.

In Quintus Fabius(2) antiquity admired a nobleman and the author of a history of Rome, yet his paintings gained him more renown than his writings. Our own Bezaleel(3) also and Hiram, the son of a Tyrian woman,(4) are spoken of in scripture as filled with wisdom and the spirit of God because they framed, the one the furniture of the tabernacle, the other that of the temple. For, as it is with fertile tillage-fields and rich plough-lands which at times go out into redundant growths of stalk or ear, so is it with distinguished talents and a mind filled with virtue. They are sure to overflow into elegant and varied accomplishments. Accordingly among the Greeks we hear of a philosopher(5) who used to boast that everything he wore down to his cloak and ring was made by himself. We may pass the same eulogy on our friend, for he adorned both the basilicas of the church and the halls(6) of the martyrs with sketches of flowers, foliage, and vine-tendrils, so that everything attractive in the church, whether made so by its position or by its appearance, bore witness to the labour and zeal of the presbyter set over it.

13. Go on blessed in thy goodness! What kind of ending should we expect after such a beginning! Ah! hapless plight of mortal men and vanity of all life that is not lived in Christ! Why, O my words, do you shrink back? Why do you shift and turn? I fear to come to the end, as if I could put off his death or make his life longer. "All flesh is as grass and all the glory of man as the flower of grass."(1) Where now are that handsome face and dignified figure with which as with a fair garment his beautiful soul was clothed? The lily began to wither, alas! when the south wind blew, and the purple violet slowly faded into paleness. Yet while he burned with fever and while the fire of sickness was drying up the fountains of his veins, gasping and weary he still tried to comfort his sorrowing uncle. His countenance shone with gladness, and while all around him wept he and he only smiled. He flung aside his cloak, put out his hand, saw what others failed to see, and even tried to rise that he might welcome new comers. You would have thought that he was starting on a journey instead of dying and that in place of leaving all his friends behind him he was merely passing from some to others.(2) Tears roll down my cheeks and, however much I steel my mind, I cannot disguise the grief that I feel. Who could suppose that at such an hour he would remember his intimacy with me, and that while he struggled for life he would recall the sweetness of study? Yet grasping his uncle's hand he said to him: "Send this tunic that I wore in the service of Christ to my dear friend, my father in age, but my brother in office, and transfer the affection hitherto claimed by your nephew to one who is as dear to you as he is to me." With these words he passed away holding his uncle's hand and with my name upon his lips.

14. I know how unwilling you were to prove the affection of your people at such a cost, and that you would have preferred to win your countrymen's love while retaining your happiness. Such expressions of feeling, pleasant as they are when all goes well, are doubly welcome in time of sorrow. All Altinum, all Italy mourned Nepotian. The earth received his body; his soul was given back to Christ. You lost a nephew, the church a priest. He who should have followed you went before you. To the office which you held, he in the judgment of all deserved to succeed. And so one family has had the honour of producing two bishops, the first to be congratulated because he has held the office, the second to be lamented because he has been taken away too soon to hold it. Plato thinks that a wise man's whole life ought to be a meditation of death;(3) and philosophers praise the sentiment and extol it to the skies. But much more full of power are the words of the apostle: "I die daily through your glory."(4) For to have an ideal is one thing, to realize it another. It is one thing to live so as to die, another to die so as to live. The sage and Christian must both of them die: but the one always dies out of his glory, the other into it. Therefore we also should consider beforehand the end which must one day overtake us and which, whether we wish it or not, cannot be very far distant. For though we should live nine hundred years or more, as men did before the deluge, and though the days of Methuselah(1) should be granted us, yet that long space of time, when once it should have passed away and come to an end, would be as nothing. For to the man who has lived ten years and to him who has lived a thousand, when once the end of life comes and death's inexorable doom, all the past whether long or short is just the same; except that the older a man is, the heavier is the load of sin that he has to take with him. First hapless mortals lose from out their life The fairest days: disease and age come next; And lastly cruel death doth claim his prey.(2) The poet Naevius too says that:

Mortals must many woes perforce endure.

Accordingly antiquity has feigned that Niobe because of her much weeping was turned to stone and that other women were metamorphosed into beasts. Hesiod also bewails men's birthdays and rejoices in their deaths, and Ennius wisely says:

The mob has one advantage o'er its king:

For it may weep while tears for him are shame.

If a king may not weep, neither may a bishop; indeed a bishop has still less license than a king. For the king rules over unwilling subjects, the bishop over willing ones. The king compels submission by terror; the bishop exercises lordship by becoming a servant. The king guards men's bodies till they die; the bishop saves their souls for life eternal. The eyes of all are turned upon you. Your house is set on a watchtower; your life fixes for others the limits of their self-control. Whatever you do, all think that they may do the same. Do not so commit yourself that those who seek ground for cavil may be thought to have rightly assailed you, or that those who are eager to imitate you may be forced to do wrong. Overcome as much as you can--nay even more than you can--the sensitiveness of your mind and check the copious flow of your tears. Else your deep affection for your nephew may be construed by unbelievers as indicating despair of God. You must regret him not as dead but as absent. You must seem lobe looking for him rather than have lost him. 15. But why do I try to heal a sorrow which has already, I suppose, been assuaged by time and reason? Why do I not rather unfold to you--they are not far to seek--the miseries of our rulers and the calamities of our time? He who has lost the light of life is not so much to be pitied as he is to be congratulated who has escaped from such great evils. Constantius,(1) the patron of the Arian heresy, was hurrying to do battle with his enemy(2) when he died at the village of Mopsus and to his great vexation left the empire to his foe. Julian(3), the betrayer of his own soul, the murderer of a Christian army, felt in Media the hand of the Christ whom he had previously denied in Gaul. Desiring to annex new territories to Rome, he did but lose annexations previously made. Jovian(4) had but just tasted the sweets of sovereignty when a coal-fire suffocated him: a good instance of the transitoriness of human power. Valentinian(5) died of a broken blood vessel, the land of his birth laid waste, and his country un-avenged. His brother Valens(6) defeated in Thrace by the Goths, was buried where he died. Gratian, betrayed by his army and refused admittance by the cities on his line of march, became the laughing-stock of his foe; and your walls, Lyons, still bear the marks of that bloody hand.(7) Valentinian was yet a youth--I may say, a mere boy--when, after flight and exile and the recovery of his power by bloodshed, he was put to death(8) not far from the city which had witnessed his brother's end. And not only so but his lifeless body was gibbeted to do him shame. What shall I say of Procopius, of Maximus, of Eugenius,(9) who while they held sovereign sway were a terror to the nations, yet stood one and all as prisoners in the presence of their conquerors, and -- cruellest wound of all to the great and powerful -- felt the pang of an ignominious slavery before they fell by the edge of the sword.

16. Some one may say: such is the lot of kings:

The lightning ever smites the mountain-tops.(10)

I will come therefore to persons of private position, and in speaking of these I will not go farther back than the last two years. In fact I will content myself--omitting all others--with recounting the respective fates of three recent consulars. Abundantius is a beggared exile at Pityus.(11) The head of Rufinus has been carried on a pike to Constantinople, and his severed hand has begged alms from door to door to shame his insatiable greed.(1) Timasius,(2) hurled suddenly from a position of the highest rank thinks it an escape that he is allowed to live in obscurity at Assa. I am describing not the misfortunes of an unhappy few but the thread upon which human fortunes as a whole depend. I shudder when I think of the catastrophes of our time. For twenty years and more the blood of Romans has been shed daily between Constantinople and the Julian Alps. Scythia, Thrace, Macedonia, Dardania, Dacia, Thessaly, Achaia, Epirus, Dalmatia, the Pannonias--each and all of these have been sacked and pillaged and plundered by Goths and Sarmatians, Quades and Alans, Huns and Vandals and Marchmen. How many of God's matrons and virgins, Virtuous and noble ladies, have been made the sport of these brutes! Bishops have been made captive, priests and those in minor orders have been put to death. Churches have been overthrown, horses have been stalled by the altars of Christ, the relics of martyrs have been dug up.

Mourning and fear abound on every side

And death appears in countless shapes and forms.(3)

The Roman world is falling: yet we hold up our heads instead of bowing them. What courage, think you, have the Corinthians now, or the Athenians or the Lacedaemonians or the Arcadians, or any of the Greeks over whom the barbarians bear sway? I have mentioned only a few cities, but these once the capitals of no mean states. The East, it is true, seemed to be safe from all such evils: and if men were panic-stricken here, it was only because of bad news from other parts. But lo! in the year just gone by the wolves (no longer of Arabia but of the whole North(4)) were let loose upon us from the remotest fastnesses of Caucasus and in a short time overran these great provinces. What a number of monasteries they captured! What many rivers they caused to run red with blood! They laid siege to Antioch and invested other cities on the Halys, the Cydnus, the Orontes, and the Euphrates. They carried off troops of captives. Arabia, Phenicia, Palestine and Egypt, in their terror fancied themselves already enslaved.

Had I a hundred tongues, a hundred lips,

A throat of iron and a chest of brass,

I could not tell men's countless sufferings.(5)

And indeed it is not my purpose to write a history: I only wish to shed a few tears over your sorrows and mine. For the rest, to treat such themes as they deserve, Thucydides and Sallust would be as good as dumb.

17. Nepotian is happy who neither sees these things nor hears them. We are unhappy, for either we suffer ourselves or we see our brethren suffer. Yet we desire to live, and regard those beyond the reach of these evils as miserable rather than blessed. We have long felt that God is angry, yet we do not try to appease Him. It is our sins which make the barbarians strong, it is our vices which vanquish Rome's soldiers: and, as if there were here too little material for carnage, civil wars have made almost greater havoc among us than the swords of foreign foes. Miserable must those Israelites have been compared with whom Nebuchadnezzar was called God's servant.(1) Unhappy too are we who are so displeasing to God that He uses the fury of the barbarians to execute His wrath against us. Still when Hezekiah repented, one hundred and eighty-five thousand Assyrians were destroyed in one night by a single angel.(2) When Jehosaphat sang the praises of the Lord, the Lord gave His worshipper the victory.(3) Again when Moses fought against Amalek, it was not with the sword but with prayer that he prevailed.(4) Therefore, if we wish to be lifted up, we must first prostrate ourselves. Alas! for our shame and folly reaching even to unbelief! Rome's army, once victor and lord of the world, now trembles with terror at the sight of the foe and accepts defeat from men who cannot walk afoot and fancy themselves dead if once they are unhorsed.(5) We do not understand the prophet's words: "One thousand shall flee at the rebuke of one."(6) We do not cut away the causes of the disease, as we must do to remove the disease itself. Else we should soon see the enemies' arrows give way to our javelins, their caps to our helmets, their palfreys to our chargers.

18. But I have gone beyond the office of a consoler, and while forbidding you to weep for one dead man I have myself mourned the dead of the whole world. Xerxes the mighty king who rased mountains and filled up seas, looking from high ground upon the untold host, the countless army before him, is said(7) to have wept at the thought that in a hundred years not one of those whom he then saw would be alive. Oh! if we could but get up into a watch-tower so high that from it we might behold the whole earth spread out under our feet, then I would shew you the wreck of a world, nation warring against nation and kingdom in collision with kingdom; some men tortured, others put to the sword, others swallowed up by the waves, some dragged away into slavery; here a wedding, there a funeral; men born here, men dying there; some living in affluence, others begging their bread; and not the army of Xerxes, great as that was, but all the inhabitants of the world alive now but destined soon to pass away. Language is inadequate to a theme so vast and all that I can say must fall short of the reality.

19. Let us return then to ourselves and coming down from the skies let us look for a few moments upon what more nearly concerns us. Are you conscious, I would ask, of the stages of your growth? Can you fix the time when you became a babe, a boy, a youth, an adult, an old man? Every day we are changing, every day we are dying, and yet we fancy ourselves eternal. The very moments that I spend in dictation, in writing, in reading over what I write, and in correcting it, are so much taken from my life. Every dot that my secretary makes is so much gone from my allotted time. We write letters and reply to those of others, our missives cross the sea, and, as the vessel ploughs its furrow through wave after wave, the moments which we have to live vanish one by one. Our only gain is that we are thus knit together in the love of Christ. "Charity suffereth long and is kind; charity envieth not; charity vaunteth not itself, is not puffed up; beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth."(1) It lives always in the heart, and thus our Nepotian though absent is still present, and widely sundered though we are has a hand to offer to each. Yes, in him we have a hostage for mutual charity. Let us then be joined together in spirit, let us bind ourselves each to each in affection and let us who have lost a son shew the same fortitude with which the blessed pope Chromatius(2) bore the loss of a brother. Let every page that we write echo his name, let all our letters ring with it. If we can no longer clasp him to our hearts, let us hold him fast in memory; and if we can no longer speak with him, let us never cease to speak of him.

LETTER LXI.

TO VIGILANTIUS.

Vigilantius on his return to the West after his visit to Jerusalem (whither he had gone as the bearer of letters from Paulinus of Nola--see Letter LVIII. (?) 11.) had openly accused Jerome of a leaning to the heresy of Origen. Jerome now writes to him in the most severe tone repudiating the charge of Origenism and fastening upon his opponent those of ignorance and blasphemy. He singles out for especial reprobation Vigilantius's explanation of 'the stone cut out without hands' in Daniel and urges him to repent of his sins in which case he will have as much chance of forgiveness as the devil has according to Origen! The letter is often referred to as showing Jerome's way of dealing with Origen's works. Jerome subsequently wrote a refutation of Vigilantius's work, of all his controversial writings the most violent and the least reasonable. See the translation of it in this volume. See also Letter CIX. The date of this letter is 396 A.D.

1. Since you have refused to believe your own ears, I might justly decline to satisfy you by a letter; for, if you have failed to credit the living voice, it is not likely that you will give way to a written paper. But, since Christ has shown us in Himself a pattern of perfect humility, bestowing a kiss upon His betrayer and receiving the robber's repentance upon the cross, I tell you now when absent as I have told you already when present, that I read and have read Origen only as I read Apollinaris, or other writers whose books in some things the Church does not receive. I by no means say that everything contained in such books is to be condemned, but I admit that there are things in them deserving of censure. Still, as it is my task and study by reading many authors to cull different flowers from as large a number as possible, not so much making it an object to prove all things as to choose what are good. I take up many writers that froth the many I may learn many things; according to that which is written "reading all things, holding fast those that are good."(1) Hence I am much surprised that you have tried to fasten upon me the doctrines of Origen, of whose mistaken teaching on many points you are up to the present altogether unaware. Am I a heretic? Why pray then do heretics dislike me so? And are you orthodox, you who either against your convictions and the words of your own mouth signed(2) unwillingly and are consequently a prevaricator, or else signed deliberately and are consequently a heretic? You have taken no account of Egypt; you have relinquished all those provinces where numbers plead freely and openly for your sect; and you have singled out me for assault, me who not only censure but publicly condemn all doctrines that are contrary to the church.

2. Origen is a heretic, true; but what does that take from me who do not deny that on very many points he is heretical? He has erred concerning the resurrection of the body, he has erred concerning the condition of souls, he has erred by supposing it possible that the devil may repent, and--an error more important than these--he has declared in his commentary upon Isaiah that the Seraphim mentioned by the prophet(1) are the divine Son and the Holy Ghost. If I did not allow that he has erred or if I did not daily anathematize his errors I should be partaker of his fault. For while we receive what is good in his writings we must on no account bind ourselves to accept also what is evil. Still in many passages he has interpreted the scriptures well, has explained obscure places in the prophets, and has brought to light very great mysteries, both in the old and in the new testament. If then I have taken over what is good in him and have either cut away or altered or ignored what is evil, am I to be regarded as guilty on the score that through my agency those who read Latin receive the good in his writings without knowing anything of the bad? If this be a crime the confessor Hilary must be convicted; for he has rendered from Greek into Latin Origen's Explanation of the Psalms and his Homilies on Job. Eusebius of Vercellae, who witnessed a like confession, must also be held in fault; for he has translated into our tongue the Commentaries upon all the Psalms of his heretical namesake, omitting however the unsound portions and rendering only those parts which are profitable. I say nothing of Victorinus of Petavium and others who have merely followed and expanded Origen in their explanation of the scriptures. Were I to do so, I might seem less anxious to defend myself than to find for myself companions in guilt. I will come to your own case: Why do you keep copies of his treatises on Job? In these, while arguing against the devil and concerning the stars and heavens, he has said certain things which the Church does not receive. Is it for you alone, with that very wise head of yours, to pass sentence upon all writers Greek and Latin, with a wave of your censor's wand to eject some from our libraries and to admit others, and as the whim takes you to pronounce me either a Catholic or a heretic? And am I to be forbidden to reject things which are wrong and to condemn what I have often condemned already? Read what I have written upon the epistle to the Ephesians, read my other works, particularly my commentary upon Ecclesiastes, and you will clearly see that from my youth up I have never been terrified by any man's influence into acquiescence in heretical pravity.

3. It is no small gain to know your own ignorance. It is a man's wisdom to know his own measure, that he may not be led away at the instigation of the devil to make the whole world a witness of his incapacity. You are bent, I suppose, on magnifying yourself and boast in your own country that I found myself unable to answer your eloquence and that I dreaded in you the sharp satire of a Chrysippus.(1) Christian modesty holds me back and I do not wish to lay open the retirement of my poor cell with biting words. Otherwise I should soon shew up all your bravery and your parade of triumph.(2) But these I leave to others either to talk of or to laugh at; while for my own part as a Christian speaking to a Christian I beseech you my brother not to pretend to know more than you do, lest your pen may proclaim your innocence and simplicity, or at any rate those qualities of which I say nothing but which, though you do not see them in yourself others see in you. For then you will give everyone reason to laugh at your folly. From your earliest childhood you have been taught other lessons and have been used to a different kind of schooling. One and the same person can hardly be a tester both of gold coins on the counter and also of the scriptures, or be a connoisseur of wines and an adept in expounding prophets or apostles.(3) As for me, you tear me limb from limb, our reverend brother Oceanus you charge with heresy, you dislike the judgment of the presbyters Vincent and Paulinian, and our brother Eusebius also displeases you. You alone are to be our Cato, the most eloquent of the Roman race, and you wish us to accept what you say as the words of prudence herself. Pray call to mind the day when I preached on the resurrection and on the reality of the risen body, and when you jumped up beside me and clapped your hands and stamped your feet and applauded my orthodoxy. Now, however, that you have taken to sea travelling the stench of the bilge water has affected your head, and you have called me to mind only as a heretic. What can I do for you? I believed the letters of the reverend presbyter Paulinus, and it did not occur to me that his judgment concerning you could be wrong. And although, the moment that you handed me the letter, I noticed a certain incoherency in your language, yet I fancied this due to want of culture and knowledge in you and not to an unsettled brain. I do not censure the reverend writer who preferred, no doubt, in writing to me to keep back what he knew rather than to accuse in his missive one who was both under his patronage and entrusted with his letter; but I find fault with myself that I have rested in another's judgment rather than my own, and that, while my eyes saw one thing, I believed on the evidence of a scrap of paper something else than what I saw.

4. Wherefore cease to worry me and to overwhelm me with your scrolls. Spare at least your money with which you hire secretaries and copyists, employing the same persons to write for you and to applaud you. Possibly their praise is due to the fact that they make a profit out of writing for you. If you wish to exercise your mind, hand yourself over to the teachers of grammar and rhetoric, learn logic, have yourself instructed in the schools of the philosophers; and when you have learned all these things you will perhaps begin to hold your tongue. And yet I are acting foolishly in seeking teachers for one who is competent to teach everyone, and in trying to limit the utterance of one who does not know how to speak yet cannot remain silent. The old Greek proverb is quite true "A lyre is of no use to an ass."(1) For my part I imagine that even your name was given you out of contrariety.(2) For your whole mind slumbers and you actually snore, so profound is the sleep--or rather the lethargy--in which you are plunged. In fact amongst the other blasphemies which with sacrilegious lips you have uttered you have dared to say that the mountain in Daniel(2) out of which the stone was cut without hands is the devil, and that the stone is Christ, who having taken a body from Adam (whose sins had before connected him with the devil) is born of a virgin to separate mankind from i the mountain, that is, from the devil. Your tongue deserves to be cut out and torn into fragments. Can any true Christian explain this image of the devil instead of referring it to God the Father Almighty, or defile the ears of the whole world with so frightful an enormity? If your explanation has ever been accepted by any--I will not say Catholic but--heretic or heathen, let your words be regarded as pious. If on the other hand the Church of Christ has never yet heard of such an impiety, and if yours has been the first mouth through which he who once said "I will be like the Most High"(4) has declared that he is the mountain spoken of by Daniel, then repent, put on sackcloth and ashes, and with fast-flowing tears wash away your awful guilt; if so be that this impiety may be forgiven you, and, supposing Origen's heresy to be true, that you may obtain pardon when the devil himself shall obtain it, the devil who has never been convicted of greater blasphemy than that which he has uttered through you. Your insult offered to myself I bear with patience: your impiety towards God I cannot bear. Accordingly I may seem to have been somewhat more acrid in this latter part of my letter than I declared I would be at the outset. Yet having once before repented and asked pardon of me, it is extremely foolish in you again to commit a sin for which you must anew do penance. May Christ give you grace to hear and to hold your peace, to understand and so to speak.