EPISTLE I. TO PETER, SUBDEACON. Gregory to 
Peter, Subdeacon of Campania. What a crime has been committed in the 
Lucullan fort against our brother and fellow-bishop Paul the account 
which has been sent to us has made manifest. And, inasmuch as the 
magnificent Scholasticus, judge of Campania, happens at the present 
time to be with us here, we have especially enjoined on him the duty 
of visiting the madness of so great perversity with strict 
correction. But, since the bearer of the aforesaid account has 
requested us to send some one to represent ourselves, we therefore 
send the subdeacon Epiphanius, who, together with the aforesaid 
judge, may be able to investigate and ascertain by whom the sedition 
was raised or investigated, and to visit it with suitable 
punishment. Let thy Experience then make haste to give aid in this 
case with all thy power, to the end both that the truth may be 
ascertained, and that vengeance may proceed against the guilty 
parties. Wherefore, since the slaves of the glorious Clementina are 
said to have had to do with this same crime, and to have used 
language calculated to stir up the sedition, do thou subject them 
strictly to immediate punishment, nor let your severity be relaxed 
in consideration of her person, since they ought to be smitten all 
the more as they have transgressed out of mere pride as being the 
servants of a noble lady. But you ought also to make thorough 
enquiry whether the said lady was privy to so atrocious a crime, and 
whether it was perpetrated with her knowledge, that from our 
visitation of it all may learn how dangerous it is not only to lay 
hands on a priest, but even to transgress in words against one. For, 
if anything should be done remissly or omitted in this case, know 
that thou especially wilt have to bear the blame and the risk; nor 
wilt thou find any plea for excuse with us. For in proportion as 
this business will commend thee to us if it be most strictly 
investigated and corrected, know that our indignation will become 
sharp against thee, if it be smoothed over. Moreover, for the rest, 
if any slaves from the city should have taken refuge in the 
monastery of Saint Severinus, or in any other church of this same 
fort, as soon as this has come to thy knowledge, by no means allow 
them to remain there, but let them be brought to the church within 
the city; and, if they should have just cause of complaint against 
their masters, they must needs leave the church with suitable 
arrangements made for them. But, if they should have committed any 
venial fault, let them be restored without delay to their masters, 
the latter having taken oath to pardon them. 



EPISTLE II.  To PAULUS, 
BISHOP. Gregory to Paulus, &c. Although it has distressed us in no 
slight degree to hear of the injury that thou hast suffered, yet we 
have matter of consolation in learning that the affair is to thy 
credit, in that, so far as the account sent to us has disclosed the 
facts, thou hast suffered in the cause of uprightness and equity. 
Wherefore, that it may redound to the greater glory of thy 
Fraternity, this occurrence ought neither to shake thy constancy nor 
turn thee aside from the way of truth. For it is to the greater 
reward of priests if they continue in the path of truth even after 
injuries. But, lest the madness of such great impiety should remain 
unpunished, and pernicious insubordination break out to a worse 
degree, we have enjoined the magnificent Scholasticus, judge of 
Campania, who is at present here, that he should avenge what has 
been done with the repression it deserves. But, inasmuch as thy men 
have requested us to commission some One to represent ourselves, 
know that we have for this reason sent to Naples the subdeacon 
Epiphanius, who may 123 be able, with the judge above named, to 
investigate and ascertain the truth, to the end that by his instancy 
he may cause worthy vengeance to be executed on those who may be 
shewn to have instigated or perpetrated so great a crime. 



EPISTLE 
III. To JOHN, ABBOT Gregory to John, &c. Thy Love has requested me 
that brother Boniface might be ordained Prior (proepositus) in thy 
monastery; as to which request I wonder much why it has not been 
done before. For since the time when I caused him to be given to 
thee thou oughtest already to have ordained him. With regard to the 
tunic of Saint I have been altogether gratified by thy anxiety to 
tell me of it. But let thy Love endeavour to send me this tunic, or 
(better still) this same bishop who has it, with his clergy and with 
the tunic itself, to the end that we may enjoy the blessing thereof, 
and be able to derive benefit from this bishop and his clergy. I 
have been desirous of putting an end to the cause that is pending 
with Florianus, and have already advanced to him as much as eighty 
solidi, which I believe he proposes should be given him in 
compensation for the monastery's debt; and I am altogether desirous 
that this cause should be settled, inasmuch as Stephen the 
chartularius is said to be urgent that the aforesaid Florianus 
should transfer it to public cognizance, and it is distasteful to us 
to be engaged in a public lawsuit. Wherefore we must needs make some 
concession, so as to be able to bring this same cause to a 
composition. When this shall have been done, we will inform your 
Love of it. But do thou give thy whole attention to the souls of the 
brethren. Let it be now enough that the reputation of the monastery 
has been stained through your negligence. Do not often go abroad. 
Appoint an agent for these causes, and do thou leave thyself time 
for reading and prayer. Be attentive to hospitality; as far as thou 
art able, give to the poor; yet so as to keep what ought to be 
restored to Florianus. Moreover, among the brethren of thy monastery 
whom I see I do not find addiction to reading. Wherefore you must 
needs consider how great a sin it is, that God should have sent you 
alimony from the offerings of others, and you should neglect 
learning the commandments of God. Further, with regard to the six 
twelfths, unless we see the original deed, or a copy of it, we can 
do nothing. But I have sent an order to the servant of God, 
Florentinus, that, if the truth should be made apparent to him, he 
restore to you the six twelfths; after the restoration of which we 
will either grant the remaining six twelfths on lease or commute the 
revenue. 



EPISTLE V. To PETER, SUBDEACON. Gregory to Peter, Subdeacon 
of Campania. As we have no wish to disturb the privileges of laymen 
in their judgments, so, when they judge wrongfully, we desire thee 
to resist them with moderate authority. For to restrain violent 
laymen is not to act against the laws, but to support law. Since 
then Deusdedit, the son-in-law of Felix of Orticellum, is said to 
have done violent wrong to the bearer of these presents, and still 
unlawfully to detain her property, in such sort that the dejection 
of her widowhood is found not to move his compassion, but to confirm 
his malice, we charge thy Experience that against the aforesaid man, 
as well as in other cases wherein the aforesaid woman asserts that 
she suffers prejudice, thou afford her the succour of thy 
protection, and not allow her to be oppressed by any one whatever, 
lest either thou be found to neglect what without prejudice to 
equity is commanded thee, or widows and other poor persons, finding 
no help where they are, be put to expense by the length of the 
journey hither.  



EPISTLE VI.  To JOHN, BISHOP. Gregory to John, 
bishop of Prima Justiniana. 124 After the long afflictions which 
Adrian, bishop of the city of Thebae, has endured from his 
fellow-priests, as though they bad been his enemies, he has fled for 
refuge to the Roman city. And though his first representation had 
been against John, bishop of Larissa, to wit that in pecuniary 
causes he had given judgment without regard to the laws, yet after 
this he complained most grievously rather against the person of thy 
Fraternity, accusing thee of having deposed him unjustly from the 
degree of priesthood. But we, giving no credence to petitions that 
have not been enquired into, perused the acts of the proceedings, 
whether before our brother and fellow-bishop John, or before thy 
Fraternity. And indeed concerning the judgment of the above-named 
John, bishop of Larissa, which was suspended on appeal, both the 
most pious emperors, in their orders sent to the bishop of Corinth, 
have sufficiently decreed, and we have decreed also, Christ helping 
us, in our letters directed through the bearers of these presents to 
the aforesaid John of Larissa. But having ventilated the conflicting 
judgments, the examination of which the imperial commands had 
committed to thee, and inspected the series of proceedings held 
before the bishop John concerning the incriminated persons, we find 
that thou hast investigated almost nothing pertaining to the 
questions named and assigned to thee for decision, but by certain 
machinations hast produced witnesses against the deacon Demetrius, 
who were to allege with a view to the condemnation of this same 
bishop, that they had heard this Demetrius bearing testimony 
concerning the said bishop;--a thing not even lawful to be heard of. 
And when Demetrius in person denied having done so, it appears that, 
contrary to the custom of the priesthood and canonical discipline, 
thou gavest him into the hands of the praetor of the province as a 
deacon deposed from his dignity. And when, mangled by many stripes, 
he might perchance have said some things falsely against his bishop 
under the pressure of torment, we find that to the very end of the 
business he confessed absolutely nothing of the things about which 
he was interrogated. Neither do we find anything else in the 
proceedings themselves, whether in the depositions of witnesses or 
in the declaration of Adrian, to his disadvantage. But it is only 
that thy Fraternity, I know not with what motive, in contempt of 
law, human and divine, has pronounced an abrupt sentence against 
him; which, even though it had not been suspended on appeal, being 
pronounced in contravention of the laws and canons, could not 
rightly in itself have stood. Further, after, as is abundantly 
evident, the appeal had been handed to thee, we wonder why thou hast 
not sent thy people to us to render an account of thy judgment 
according to the undertaking delivered to our deacon Honoratus by 
the representatives of thy church. This omission convicts thee 
either of contumacy or of trepidation of conscience. If, then, these 
things which have been brought before us have the rampart of truth, 
inasmuch as we consider that, taking advantage of your vicariate 
jurisdiction under us, you are presuming unjustly, we will, with the 
help of Christ, decree further concerning these things, according to 
the result of our deliberations. But as regards the present, by the 
authority of the blessed Peter, Prince of the apostles, we decree 
that, the decrees of thy judgment being first annulled and made of 
none effect, thou be deprived of holy communion for the space of 
thirty days, so as to implore pardon of our God for so great 
transgression with the utmost penitence and tears. But, if we should 
come to know that thou hast been remiss in carrying out this our 
sentence, know thou that not the injustice only, but also the 125 
contumacy, of thy Fraternity will have to be more severely punished. 
But, as to our aforesaid brother and fellow-bishop Adrian, condemned 
by thy sentence, which, as we have said, was consistent with neither 
canons nor laws, we order that he be restored, Christ being with 
him, to his place and rank; so that neither may he be injured by the 
sentence of thy Fraternity pronounced in deviation from the path of 
justice, nor may thy Charity remain uncorrected; that so we may 
appease the indignation of the future judge.  



EPISTLE VII.  To John, 
Bishop. Gregory to John, bishop of Larissa. Our brother Adrian, 
bishop of the city of Thebae, has come to Rome, bitterly complaining 
of having been condemned, neither lawfully nor canonically, on 
certain charges by thy Fraternity, and also by John, bishop of Prima 
Justiniana. And, when for a long time we saw no representative of 
the opposite party arrive here who might have replied to his 
objections, we delivered for perusal, with a view to the necessary 
ascertainment of the truth, the proceedings which had taken place 
before you. From these we ascertained that John and Cosmas, deacons 
who had been deposed from their office, one for frailty of the body 
and the other for fraudulent dealing with ecclesiastical property, 
had sent a representation to our most pious emperors against him, 
with respect to pecuniary matters and also criminal charges. They, 
in their commands sent to thee, desired thee (that is with strict 
observance of law and canons) to take cognizance of the matter so as 
to pass a sentence firm in law as to the pecuniary questions, but, 
as to the criminal charges, to report to their Clemency after a 
searching examination. Now if thy Fraternity had received in a right 
frame of mind these such right commands, you would never have 
accepted for a general accusation of their bishop men removed from 
their own office for their transgressions, and already hostilely 
disposed; especially as by their representation addressed to our 
most pious lords their untruthfulness is detected, in that they 
declared that they made it with the consent of all the clergy. Yet 
after this, to touch briefly and summarily on some of the 
proceedings before thee, the first head of accusation was concerning 
the Theban deacon Stephen, whom the bishop Adrian had failed to 
deprive of the dignity of his order, though supposed to have been 
aware of his most shameful life As to this head, no witnesses were 
produced to show that bishop Adrian had any know ledge of the 
matter, except that Stephen alone, a man of shameful life and on his 
own confession to be condemned, is alleged to have said so. The 
second charge made against him appears to have been concerning 
infants having been debarred by his order from receiving holy 
baptism, and so having died with the filth of sin unwashed away. But 
none of the witnesses brought forward against him declared their 
knowledge of anything of the kind having come under the notice of 
bishop Adrian, but said that they had learnt it from the mothers of 
the infants, whose husbands, it is said, had been removed from the 
church for their crimes. But even so they did not declare that the 
hour of death had overtaken those infants while unbaptized, as was 
contained in the invidious representation of the accusers, it being 
evident that they had been baptized in the city of Demetrias. So 
much then for the criminal charges. But, as to the pecuniary 
matters, after what manner they were adjudged by thee is attested by 
the enquiry of the men deputed by the prince in pursuance of the 
most pious order of the most serene princes. For, when the oft-named 
Adrian had appealed against thy sentence, then, so far as we have 
ascertained from the depositions of four witnesses which were laid 
before John, bishop of Prima Justiniana, he was thrust into most 
close confinement, and forced by thy Fraternity to produce a 
document in which be confessed the charges brought against him. And 
it is true that in the document so produced by him he is found to 
have assented to thy sentence as to pecuniary matters. But the 
criminal charges he touched on in an indefinite and dubious sort of 
way, so that both thy purpose might be frustrated by the raising of 
certain clouds, and he might afterwards the better escape from his 
confession in the obscurity of a perplexed mode of speech. And when 
the appeal handed in by his people, and the rest of the proceedings 
under thy cognizance, had been reported to the most pious princes, 
and Honoratus, deacon of our See, with the glorious antigraphus 
Sebastian having been deputed, as we have said, he was exempted by 
the most serene lords from all further orders. But, by 126 what 
sought out contrivances I know not, another imperial order was again 
elicited, requiring John, bishop of Prima Justiniana, to enquire 
closely and pass judgment concerning all the aforesaid charges. In 
which trial all bishop Adrian's clergy, and Demetrius the deacon, 
the latter in the midst of torments, declared that all this calumny 
against bishop Adrian had been got up by the contrivance of thy 
Fraternity. Nor were any of the criminal charges that had been made 
in thy audience against the bishop Adrian proved. But there came up, 
contrary to canons and laws, another cruel and crafty enquiry 
directed against his deacon Demetrius and other persons, in the 
course of which nothing was discovered for which the oft-mentioned 
Adrian could have been lawfully condemned, but rather ground for his 
acquittal. But with respect to John, prelate of the city of Prima 
Justiniana, and his most iniquitous and abominable judgment, we 
shall take further measures. As to bishop Adrian, we find both that 
he has laboured under thy enmity in a way ill-befitting thy priestly 
character, and that he has been condemned in pecuniary matters for 
no just cause by the sentence of thy Fraternity. Since then, having 
been deposed also by the above-said John bishop of Prima Justiniana 
in contravention of law and canons, he could not be left deprived of 
his rank and honour, we have decreed that he be reinstated in his 
church, and recalled to the order of his proper dignity. And, though 
thou oughtest to have been deprived of the communion of the Lord's 
body, for that, setting at naught the admonition of my predecessor 
of holy memory, whereby he exempted him and his church from the 
jurisdiction of thy authority, thou hast again presumed to retain 
some jurisdiction over them, yet we, decreeing more humanely, and 
still allowing thee the sacrament of communion, decree that thy 
Fraternity shall abstain from all exercise of the jurisdiction 
formerly held by thee over him and his church; but that, according 
to the written instructions of our predecessor, if any case should 
possibly arise, whether touching the faith, or criminal, or 
pecuniary, against the aforesaid Adrian our fellow-priest, it be 
either taken cognizance of, if the question be a slight one, by 
those who are or may be our representatives in the royal city, or, 
if it be an arduous one, it be brought hither to the Apostolic See, 
to the end that it may be heard and decided before ourselves. But, 
if thou shouldest attempt at any time, on any pretext or by any 
surreptitious device, to contravene these our ordinances, know that 
we decree thee to be deprived of holy communion, and not to partake 
of it except at the close of thy life, unless upon leave granted by 
the Roman pontiff. For this we lay down as a rule, agreeably to the 
teaching of the holy fathers, that whosoever knows not how to obey 
the holy canons, neither is he worthy to minister or receive the 
communion at the holy altars. Moreover let thy Fraternity restore to 
him without any delay the sacred property, or any other, movable or 
immovable, which thou art said to retain so far; a specification 
whereof, that has been handed to us, we append to this letter. 
Concerning which if any question arises between you, we desire it to 
be considered by our representative in the royal city. EPlSTLE VIII. 
To NATALIS, ARCHBISHOP. Gregory to Natalis, archbishop of Salona. 
Whilst every kind of business demands anxious investigation of the 
truth, what pertains to deposition from sacerdotal rank should be 
considered with especial strictness, since here the matter in hand 
is not concerning persons constituted in a humble position, but, as 
it were, concerning reversal of divine benediction. This 
consideration has also moved us to exhort your Fraternity with 
respect to the person of Florentius, bishop of the city of 
Epidaurus. For indeed we have been told that he had been accused on 
certain criminal charges, and that, without any canonical proof 
being sought, and without previous sentence of any sacerdotal 
council, he has been deposed from his office of dignity, not by law, 
but by authority. Inasmuch, then, as no man can be removed from the 
rank of episcopacy except for just causes by the concordant sentence 
of priests, we exhort your Fraternity to cause the aforesaid man to 
be recalled from the banishment into which he has been driven, and 
his case enquired into in a consultation of bishops. And, should he 
be convicted by canonical proof of the charges brought against him, 
without doubt he must be visited with canonical punishment. But, 
should the facts be found by the synodical inquisition to be 
otherwise than had been supposed, it is necessary both that his 
accusers should dread the rigour of justice, and that the 
incriminated person should have the approbation of his innocence 
preserved inviolate. But we have committed by our order the 
execution of the above-mentioned business to Antoninus, our 
subdeacon, to the end that decisions may be come to in accordance 
with the laws and canons, and, with the help of the Lord, be 
carried into effect. 



EPISTLE IX. TO ANTONINUS, SUBDEACON. Gregory to 
Antoninus, &c. It has come to our ears that Florentius, bishop of 
the city of Epidaurus, his property having first been seized, has 
been condemned, for certain crimes not proved, without a sacerdotal 
council. And, inasmuch as he ought not to suffer canonical 
punishment, no canonical sentence having been pronounced for his 
condemnation, we enjoin thy Experience to urge upon our brother and 
fellow-bishop Natalis that he should cause the aforesaid man to he 
recalled from the banishment into which he is said to have been 
driven. And a council of bishops having been assembled, if the 
charges brought against him should be canonically proved, we will 
that the sentence of our aforesaid brother and fellow-bishop Natalis 
shall take effect against him. But, should he be absolved by a 
general judgment, thou must not permit him to be subject to 
prejudice on the part of any one, and must carefully and rigorously 
insist on his aforesaid property being restored to him. It is 
therefore needful that the heavier thou feelest the burden of such 
negotiations to be, with the maturer and more vigilant execution 
thou take pains to fulfil them. 



EPISTLE X. To SAVINUS, SUBDEACON. 
Gregory to Savinus, &c. Bad men have gone forth and disturbed your 
minds, understanding neither what they say nor whereof they affirm, 
pretending that in the times of Justinian of pious memory something 
was detracted from the faith of the holy synod of Chalcedon, which 
with all faith and all devotion we venerate. And in like manner all 
the four synods of the holy universal Church we receive as we do the 
four books of the holy Gospel. But concerning the per sons with 
respect to whom something had been done after the close of the 
synod, there was something ventilated in the times of Justinian of 
pious memory: yet so that neither was the faith in any respect 
violated, nor anything else done with regard to these same persons 
but what had been determined at the same holy synod of Chalcedon. 
Moreover, we anathematize any one who presumes to detract anything 
from the definition of the faith which was promulgated in the said 
synod, or, as though by amending it, to change its meaning: but, as 
it was there promulgate, so in all respects we guard it. Thee, 
therefore, most dear son, it becomes to return to the unity of Holy 
Church, that thou mayest end thy days in peace; lest the malignant 
spirit, who cannot prevail against thee through thy other works, may 
from this cause find a way at the day of thy departure of barring 
thy entrance into the heavenly Kingdom. 



EPISTLE XII. TO MAXIMIANUS, 
BISHOP. Gregory to Maximianus, bishop of Syracuse I wrote some time 
ago to your Fraternity desiring you to send to the Roman city those 
who had alleged anything against Gregory, bishop of the city of 
Agrigentum. And we exhort you by this present epistle that this 
should be immediately done. Wherefore hasten to send with speed the 
persons themselves, and the rest of the documents, that is the 
reports of proceedings and the petitions that have been given in. 
Nor do we allow any delay or excuse to be sought; to the end that, 
when they have been sent, as we have said, with speed to the Roman 
city, we may know how, with the help of God, we may most 
advantageously deal with him 



EPISTLE XV. TO SCHOLASTICUS, JUDGE. 
Gregory to Scholasticus, judge of Campania. While we were greatly 
distressed in our care for the city of Naples, bereaved of the 
solace of a priest, the arrival of the bearers of these presents 
with the decree for the election of our subdeacon Florentius, had 
afforded us some relief under so great a burden of thought. But, 
when it appeared that our said subdeacon, flying from the very city. 
had deprecated his ordination with tears, know ye that our sadness 
128 increased, as if from some heavier dispensation. Wherefore, 
greeting you well, we exhort your Greatness to assemble the chief 
men or the people of the city, so as to take thought for the 
election of another, who may be worthy to be promoted to the 
priesthood with the consolation of Christ. Then, the decree having 
been solemnly passed, and transmitted to this city, let the 
ordination proceed, with the help of Christ, among yourselves. But, 
should you not find a suitable person on whom you can agree, at any 
rate choose ye three upright and wise men, to be sent to this city 
as representing the community, and to whose judgment the whole 
population may assent. Perhaps, when they come hither, they will 
find such a one as may be ordained as your bishop without reproach, 
to the end that your bereaved city may neither within itself want an 
inspector of its deeds, nor, when the care of a priest is supplied 
to it, afford entrance to hostile snares from without. 



EPISTLE XXII. 
TO ANTONINUS, SUBDEACON. Gregory to Antoninus, Subdeacon, Rector of 
the patrimony in Dalmatia. It is commonly reported in these parts 
that our brother and fellow-bishop, Natalis of the Church of Salona, 
is dead. If this is true, let thy Experience with all speed and all 
care hasten to admonish the clergy and people of that city that with 
one consent they elect a priest for ordination; and, when the 
nomination of the person who may be elected has been made, thou wilt 
take care to transmit it to us, that he may be ordained with our 
consent, as has been the case from ancient times. And this above all 
things thou must look to, that in this election neither any bribery 
in any way whatever come in, nor the patronage of any persons 
whatever prevail. For if one is elected through the patronage of 
certain persons, he is obliged out of deference to them to comply 
with their wishes after his ordination, and so it comes to pass that 
the possessions of that church are lessened, and ecclesiastical 
order. is not maintained. They must, therefore, under thy 
superintendence, elect such a person as will not be unsuitably 
subservient to the will of any one, but one who in the adornment of 
his life and conversation may be found worthy of such a high degree. 
But of the possessions or ornaments of the same church cause an 
inventory to be faithfully written out in thy presence. And, lest 
any of the possessions themselves should be lost. admonish Respectus 
the deacon and Stephanus the chief notary (primicerium notariarum) 
to take sole charge of these possessions, warning them that they 
will have to make good out of their own substance any diminution of 
them that may have arisen from their negligence. Moreover, strictly 
charge Malchus, our brother and fellow-bishop, that he refrain 
entirely from intermeddling in this matter. For, should we learn 
that anything has been done or attempted by him against our will, 
let him know that he will incur no slight guilt and danger. But of 
this also take care to warn him, that be mast be careful to set down 
and complete the accounts of our patrimony which he has had in 
charge; for doing which let him make baste, laying aside all 
excuses, to come to us from the Sicilian parts. Let him, then, in no 
wise presume to meddle with the affairs of the Church of Salona, 
lest he should be under further liability to it, and possibly found 
culpable. For he is said to have many things belonging to the 
aforesaid church; and report goes that he was well-nigh the prime 
mover in the sale of its possessions, and in other unlawful doings. 
And, should this be found in manifest truth to be as it is said to 
be, he may be certain that it will by no means remain unavenged. Let 
any necessary expenses be defrayed by the steward who was in office 
at the time of the aforesaid bishop's death, that so he may explain 
his accounts to the future bishop as he knows them to be. All the 
things that we have enjoined on thee to be done it is certainly 
necessary that thou shouldest do with the advice of our son, the 
magnificent and most eloquent Marcellus, to the end that thou mayest 
be able to carry out carefully and effectively all that is contained 
in this paper of directions, and that no blame for negligence may 
belong to thee. 



EPISTLE XXIX.  TO THE PRESBYTERS AND CLERGY OF 
MEDIOLANUM (Milan). Gregory to the presbyters, deacons, and clergy 
of the church of Mediolanum. 129 We have received your Love's 
epistle, which, though it bore no subscription, was accredited by 
the persons of the bearers, the presbyter Magnus and the cleric 
Hippolytus. Having read it, we find that you are all agreed in 
favour of our son Constantius, deacon of your church, who has been 
well known to me for long. And, when I represented the Apostolical 
See in the royal city, he stuck close to me for a long time; but i 
never found anything in him that could at all be found fault with. 
Nevertheless, since it has been for long my deliberate determination 
to interfere in no man's favour with a view to his undertaking the 
burden of pastoral care, I can but follow up your election with my 
prayers that Almighty God, who is ever prescient of our future 
doings, may supply you with a pastor such that in his tongue and 
manners you may be able to find pastures of divine exhortation; one 
in whose disposition humility may shine forth together with 
rectitude, and severity with loving-kindness; one who may be able to 
shew you the way of life not in his speaking only but also in his 
living; that so from his example your love may learn to sigh with 
longing for the eternal country. Wherefore, most dear sons, we, 
warned by our sense of the censorship of our office, urge you in 
this matter of getting yourselves a bishop that none of you look to 
your own gain without regard to the common advantage, lest, if any 
one is eager after his own individual interest, he should be 
deceived by a frivolous estimate: for the mind that is bound by 
cupidity does not examine with a free judgment a person's claims to 
preference. Considering, therefore, what things are profitable for 
all, pay ye ever in all things most complete obedience to him whom 
Divine grace may put over you. For, when once put over you, he must 
not be further judged by you; though now he ought to be the more 
thoroughly judged as he may not be judged hereafter. But, when with 
God's leave a pastor has been consecrated for you, commit ye 
yourselves to him with all your heart, and in him serve the Lord the 
Almighty, who has put him over you. But, inasmuch as supernal 
judgment is wont to provide pastors for peoples according to their 
deservings, do you seek spiritual things, love heavenly things, 
despise things temporal and fugitive; and hold it for most certain 
that you will have a pastor who shall please God, if you in your own 
doings please God. Lo, all the things of this world, which we used 
to hear from the sacred page were doomed to perish, we see already 
ruined. Cities are overthrown, camps uprooted, churches destroyed; 
and no tiller of the ground inhabits our land. Among ourselves who 
are left, very few in number, the sword of man incessantly rages 
along with calamities wherewith we are smitten from above. Thus we 
see before our eyes the evils which we long ago beard should come 
upon the world, and the very regions of the earth have become as 
pages of books to us. In the passing away, then, of all things, we 
ought to take thought how that all that we have loved was nothing. 
View, therefore, with anxious heart the approaching day of the 
eternal judge, and by repenting anticipate its terrors. Wash away 
with tears the status of all your transgressions. Allay by temporal 
lamentation the wrath that hangs over you eternally. For our loving 
Creator, when He shall come for judgment, will comfort us with all 
the greater favour as He sees now that we are punishing ourselves 
for our own transgressions. We are now sending to you, by the favour 
of God, John our subdeacon, the bearer of these presents, to this 
end;--that, with the help of Almighty God, he may see to your 
bishop-elect being consecrated after the manner of his predecessor. 
For, as we demand our rights from others, so we conserve their 
several rights to all. 



EPISTLE XXX. To JOHN, SUBDEACON. Gregory to 
John, &c Inasmuch as it is manifest that the Apostolic See is, by 
the ordering of God, set over all Churches, there is, among our 
manifold cares, especial demand for our attention, when our decision 
is awaited with a view to the consecration of a bishop. Now on the 
death of Laurentius, bishop of the church of Mediolanum, the clergy 
reported to us that they had unanimously agreed in the election of 
our son Constantius, their deacon. But, their report not having been 
subscribed, it becomes necessary, that we may omit nothing in the 
way of caution, for thee to proceed to Genua (Genoa), supported by 
the authority of this order. And, inasmuch as there are many 
Milanese at 130 present there under stress of barbarian ferocity, 
thou must call them together, and enquire into their wishes in 
common. And, if no diversity of opinion separates them from the 
unanimity of the election--that is to say, if thou ascertainest that 
the desire and consent of all continues in favour of our aforesaid 
son, Constantius,--then thou art to cause him to be consecrated by 
his own bishops, as ancient usage requires, with the assent of our 
authority, and the help of the Lord; to the end that through the 
observance of such custom both the Apostolic See may retain the 
power belonging to it, and at the same time may not diminish the 
rights which it has conceded to others. 



EPISTLE XXXI.   TO ROMANUS, 
Gregory to Romanus, Patrician, and Exarch of Italy. We believe that 
your Excellency is already aware of the death of Laurentius, bishop 
of the church of Mediolanum. And since, so far as we have learnt 
from the report of the clergy, all have agreed in the election of 
our son Constantius, deacon of the same church, it was necessary for 
us, for keeping up old usage, to send a soldier of our church, to 
cause him in whose favour he finds the will and consent of all to 
concur unanimously to l be consecrated by his own bishops, as 
ancient usage requires, though still with our assent. Wherefore, 
greeting you with fatherly affection as in duty bound, we request 
your Excellency to vouchsafe your support, justice approving, to the 
aforesaid Constantius, whether elected or not, whenever need may 
arise; to the end that this service may both exalt you here before 
your enemies, and commend you beforehand in the future life before 
God. For he is one of mine, and was once associated with me on very 
intimate terms. And you ought to hold as yours, and to love 
peculiarly, those whom you know to be ours. 



EPISTLE XXXII. TO 
HONORATUS, ARCHDEACON. Gregory to Honoratus, Archdeacon of Salona. 
The mandates of ourselves and of our predecessor had reached thy 
Love not long ago, in which thou wert acquitted of the charges 
calumniously brought against thee; and we ordered thee to be 
reinstated without any dispute in the order of thy rank. But, 
inasmuch as again after no great lapse of time, thou camest to the 
city of Rome complaining of some improper proceedings among you 
concerning the alienation of sacred vessels, and as, while we had 
persons with us here who might have replied to thy objections, 
Natalis, thy bishop, departed this life, we have judged it necessary 
to confirm further by this present letter those same mandates, both 
our predecessor's and our own, which (as has been said) we sent not 
long ago for thy acquittal. Wherefore, acquitting thee fully of all 
the charges brought against thee, we will that thou continue without 
any dispute in the rank of thy order, so that the question raised by 
the aforesaid man may not on any pretext prejudice thee in the least 
degree. Moreover, as to the heads of thy complaint, we have straitly 
charged Antoninus, subdeacon and rector in your parts of the 
patrimony of holy Church over which, by God's providence, we 
preside, that, if he should find ecclesiastical persons implicated 
in them, he decide these cases with the utmost strictness and 
authority. But, in case of the business being with such persons as 
the vigour of ecclesiastical jurisdiction cannot reach, he is to 
deposit the proofs under each particular head among the public acts, 
and transmit them to us without any delay, that, being accurately 
informed, we may know how, with the help of Christ, to dispose of 
the matter. 



EPISTLE XXXIII. TO DYNAMIUS, PATRICIAN. Gregory to 
Dynamius, Patrician of Gaul. He who administers faithfully what is 
other's shews how well he dispenses what is his own. And this your 
Glory makes manifest to us in that, intent on your annual offering, 
you have rendered the blessed Peter, Prince of the apostles, the 
fruits of his revenues. In paying him what is his faithfully, you 
have made these gifts to him your own. For indeed it becomes the 
glorious people of this earth who think of eternal glory so to act 
that in virtue of their excelling in temporal power, they may 
procure for themselves a reward that is not temporal. Accordingly, 
addressing to you the greeting which we owe, we implore Almighty God 
both to replenish your life with present good, and to extend it to 
the lofty joys of eternity. For we have received through our son 
Hilarus (al Hilarius) of the aforesaid revenues of our Church four 
hundred Gallican solidi. We now send you as the benediction of the 
blessed apostle Peter a small cross, wherein are inserted benefits 
from his chains, which for a time bound his neck: but may 131 they 
loose yours from sins for ever. Moreover in its four parts round 
about are contained benefits from the gridiron of the blessed 
Laurence, whereon he was burnt, that it, whereon his body was 
consumed by fire for the truth's sake, may inflame your soul to the 
love of the Lord. 



EPISTLE XXXV. TO PETER, SUBDEACON. Gregory to 
Peter, subdeacon of Campania. Our brother and fellow-bishop Paul has 
often requested us to allow him to return to his own church. And, 
having perceived this to be reasonable, we have thought it needful 
to accede to his petition. Consequently let thy Experience convene 
the clergy of the Neapolitan church, to the end that they may choose 
two or three of their number, and not omit to send them hither for 
the election of a bishop. But let them also intimate, in their 
communication to us, that those whom they send represent them all in 
this election, so that their church may have its own bishop validly 
ordained. For we cannot allow it to be any longer without a ruler of 
its own. Should they perchance try in any way to set aside thy 
admonition, bring to bear on them the vigour of ecclesiastical 
discipline. For he will be giving proof of his own perverseness, 
whosoever does not of his own accord assent to this proceeding. 
Moreover, cause to be given to the aforesaid Paul, our brother and 
fellow-bishop, one hundred solidi, and one little orphan boy, to be 
selected by himself, for his labour in behalf of the same church. 
Further, admonish those who are to come hither as representing all 
for the election of a bishop, to remember that they must bring with 
them all the episcopal vestments, and also as much money as they may 
foresee to be necessary for him who may be elected bishop to have to 
his own use. But lose no time in despatching those of the clergy who 
are selected as we have said, that, seeing that there are present 
here divers nobles of the city of Naples, we may treat with them 
concerning the election of a bishop, and take counsel together with 
the help of the Lord. 



EPISTLE XXXVI. TO SABINUS, GUARDIAN 
(Defensorem). Gregory to Sabinus, Guardian of Sardinia. Certain 
serious matters having come to our ears which require canonical 
correction, we therefore charge thy Experience not to neglect to 
cause Januarius, our brother and fellow-bishop, together with John 
the notary, to appear before us with all speed, all excuses being 
laid aside, that in his presence what has been reported to us may be 
subjected to a thorough investigation. Further, if the religious 
women Pompeiana and Theodosia, according to their request, should 
wish to come hither, afford them your succour in all ways, that they 
may be able, through your assistance, to accomplish their desires: 
but especially be careful by all means to bring with you the most 
eloquent Isidore, as he has requested, that, the merits of his case 
which he is known to have against the Church of Caralis having been 
fully gone into, he may be able to have it legally terminated. 
Furthermore, some personal misdemeanours having been reported to us 
of the presbyter Epiphanius, it is necessary for you to investigate 
everything diligently, and to make haste to bring at the same time 
with you the women with whom he is said to have sinned, or others 
whom you suppose to know anything about the matter; that so the 
truth may be clearly laid open to the rigour of ecclesiastical 
discipline. Now you will take care to accomplish all these things so 
efficiently as to lay yourself open to no blame for negligence, 
knowing that it will be entirely at your peril if this our order 
should in any way be slackly executed. 



EPISTLE XXXVIII.  TO 
LIBERTINUS, PRAeFECT. Gregory to Libertinus, Praefect of Sicily. 
From the very beginning of your administration God has willed you to 
go forth to vindicate His cause, and of His mercy has reserved for 
you this reward, with praise attending it. For it is reported that 
one Nasas, a most wicked Jew, has with a temerity that calls for 
punishment erected an altar under the name of the blessed Elias, and 
by sacrilegious seduction has enticed many Christians to worship 
there; nay, has also, it is said, acquired Christian slaves, and 
devoted them to his own service and profit. Whilst, then, he ought 
to have been most severely punished for such great crimes, the 
glorious Justinus, soothed (as has been written to us) by the charm 
of avarice, put off avenging the injury done to God. But let your 
Glory institute a strict examination into all these things, and, if 
it should be found manifest that such things have been done, make 
haste to visit 132 them most strictly and corporally on this wicked 
Jew, in such sort that you may thereby both conciliate the favour of 
God to yourself, and shew yourself by this example, to your own 
reward, a model to posterity. Moreover, set at liberty, without any 
equivocation, according to the injunctions of the laws, whatever 
Christian slaves it shall appear that he has acquired; lest (which 
God forbid) the Christian religion should be polluted by being 
subjected to Jews. Do you therefore with all speed correct these 
things most strictly, that not only may we give thanks to you for 
this discipline, but also bear testimony to your goodness in case of 
need. 



EPISTLE XLV. To ANDREW, BISHOP. Gregory to Andrew, Bishop of 
Tarentum [Tarante, in Calabria]. A man may look without alarm to the 
tribunal of the eternal Judge, if only, conscious of his own guilt, 
he strives to pacify Him by befitting penitence. Now that thou hadst 
a concubine we find to be manifestly true, with regard to whom also 
an adverse suspicion has arisen in the minds of some. But, since in 
doubtful cases judgment ought not to be absolute, we have chosen to 
leave the matter to thine own conscience. If, then, after being 
constituted in sacred orders thou rememberest having been defiled by 
carnal intercourse, thou must resign the dignity of priesthood, nor 
presume by any means to approach its ministration, knowing that thou 
wilt administer it to the peril of thy soul, and without doubt have 
to render an account to our God, if, being conscious of this crime, 
thou shouldest desire to continue in the order wherein thou art, 
concealing the truth. Wherefore we again exhort thee that, if thou 
knowest thyself to have been deceived by the craft of the ancient 
foe, thou hasten to overcome him, while thou mayest, by adequate 
penitence, lest, as we hope may not be, thou be reckoned as partner 
with him in the day of judgment. If, however, thou art not conscious 
of this guilt, thou must needs continue in the order wherein thou 
art. Furthermore, since, against due order, thou didst doom a woman 
on the Church-roll to be cruelly beaten with cudgels, although we do 
not think that she died eight months after wards, yet. because thou 
hast had no regard to thy order, we therefore sentence thee to 
abstain for two months from the administration of mass. Meanwhile, 
being suspended from thy office, it will become thee to weep for 
what thou hast done. For it is very right that, now that the 
examples of praiseworthy priests do not provoke thee to the tranquil 
rectitude befitting thy position, at any rate the medicine of 
correction should compel thee.  



EPISTLE XLVI.  To JOHN, BISHOP. 
Gregory to John, Bishop of Calliopolis [Gallipoli, in Calabria]. 
From the reports sent to us by thy Fraternity it appears that 
Andrew, our brother and fellow-bishop, undoubtedly had a concubine. 
But, since it is uncertain whether he has touched her while 
constituted in sacred orders, it is necessary that thou shouldest 
warn him with earnest exhortation that, if he knows himself to have 
had intercourse with her while in sacred orders, he should retire 
from the office which he holds, and minister no longer. And if, 
though conscious of having done this thing, he should conceal his 
sin and presume to minister, let him know that peril hangs over his 
soul in the divine judgment. As to the woman on the Church-roll, 
whom he caused to be chastised with cudgels, though we do not 
believe that she died eight months afterwards, yet, since he caused 
her to be thus punished inconsistently with his sacred calling, do 
thou suspend him for two months from the solemnization of mass, that 
at any rate this disgrace may teach him how to behave himself in 
future. Moreover, the clergy of the aforesaid bishop, in a petition 
presented to us, which is subjoined below, allege that they endure 
much ill-treatment from him. Wherefore let thy Fraternity take care 
to ascertain all these things accurately, and so to correct and 
arrange them in a reasonable way that they may be under no necessity 
hereafter of resorting hither on account of this matter. In the 
month of July, indiction 11. 



EPISTLE XLVII. TO THE CLERGY OF THE 
CHURCH OF SALONA. Gregory to the clergy, &c. Having read your 
letter, beloved, we learn 133 that you have made choice of Honoratus 
your archdeacon; and know ye that it is altogether pleasing to us 
that you have chosen for the order of episcopacy a man tried of old 
and of grave manner of life. We too join with you in approbation of 
his personal character, inasmuch as it is already known to us; and 
it has been our own wish also that he should be ordained as your 
priest according to your desire. For which cause we exhort you to 
persist in his election without any ambiguity. Nor ought any 
circumstances to disincline you from his person, since, as this 
laudable choice is now approved, so it will impose both a burden on 
your souls and a stain of unfaithfulness on your reputation, if any 
one should seduce you (which God forbid) to turn aside your love 
from him. But as to those who are not at one with you in this 
desired election, we have caused them to be admonished by Antoninus 
our subdeacon, that they may be able to agree with you. To him also 
we have already given our injunctions as to what ought to be done 
with respect to the person of our brother and fellow-bishop Malchus. 
But, inasmuch as we have ourselves also written to him, we believe 
that he will without delay keep himself quiet from disquieting you. 
If by any chance he should in any way whatever neglect to obey, his 
contumacy will in every way be mulcted with the utmost rigour of 
canonical punishment. 134 



EPISTLE XLVIII.  To COLUMBUS, BISHOP. 
Gregory to Columbus, &c. Even before receiving thy Fraternity's 
letter, I knew thee from the report of thy deserved reputation to be 
a good servant of God. And now that I have received it, I understand 
more fully that what fame had already spread abroad was well 
founded; and I greatly rejoice in thy deserts, in that thou 
exhibitest manners and deeds that testify to a praiseworthy life. 
Since, then, I feel that these things are conferred on thee by the 
Supernal Majesty, I congratulate thee; and I bless God our Creditor, 
who denies not the gifts of His mercy to His humble servants. On 
this account I declare it to be true that thy Fraternity so kindles 
me with the flame of charity to love thee, and my spirit is so 
united to thee, that I both desire to see thee and am also with thee 
in heart, though absent. Thou perceivest in thine own thoughts that 
this is so. For in truth unity of minds in charity has power to 
unite more than bodily presence can. Furthermore, that with thy 
whole mind, thy whole heart, thy whole soul, thou cleavest and art 
devoted to the Apostolic See I am now assured, as, indeed before thy 
letter had borne testimony to the fact, I plainly knew. Wherefore, 
first addressing thee with the greeting of charity which is due, I 
exhort thee not to cease to be mindful of what thou hast promised to 
the blessed Peter, Prince of the apostles. Wherefore be thou urgent 
with the primate of thy synod, that boys be in no wise admitted to 
sacred orders, lest they fall by so much the more dangerously as 
they hasten more speedily to mount to higher places. Let there be no 
venality in ordination: let not the influence or entreaty of any 
persons obtain anything in contravention of these our prohibitions. 
For without doubt God is offended if any one is promoted to sacred 
orders, not for merit, but by favour (which God forbid) or venality. 
If, then, thou art aware of these things being done, keep not 
silence, but oppose them urgently; since, if perchance thou 
shouldest neglect them, or conceal them when known of, the chain of 
sin will bind not those alone who do such things, but no light guilt 
before God will touch thee also in the matter. If, then, anything of 
the kind is committed, it ought to be restrained by canonical 
punishment, lest so great a wickedness, with sin in others, acquire 
strength from connivance. I have, therefore, the sooner given leave 
of departure to the bearer of these presents, Victorinus, thy 
Fraternity's deacon, whom I think to be thy imitator, and whom I 
have received with charity; and by him I have transmitted to thee 
for a blessing keys of the blessed Peter, in which something from 
his chains is included. Lastly, with regard to the unity and peace 
of the council which, under God, you are taking measures to 
assemble, let thy Charity rejoice my mind by informing me of 
everything particularly. 



EPISTLE XLIX. To ADEODATUS, BISHOP. Gregory 
to Adeodatus, Primate bishop of the province of Numidia. After what 
manner the charity of affection has bound your Fraternity to usward 
the tenour of your letters has evidently shewn; and they bare 
afforded us great matter of rejoicing, in that we have found them to 
be composed in a spirit of loving-kindness, and to glow with 
affection well-pleasing to God. As, then, we have briefly said, the 
epistle which you have addressed to us has so laid open your mind 
that its author might be supposed not to be absent from us at all. 
For, indeed, persons are not to be accounted absent whose feelings 
are not at variance with mutual charity. And though, as you say in 
your letter, neither your strength nor your age allow you to come to 
us, that we might be gratified by the bodily presence of your 
Fraternity, yet, seeing that we are one with you and you with us in 
feeling, we are entirely present one to the other, while we see each 
other in a mind made one through love. Furthermore, greeting your 
Fraternity with the suitable affection of charity, we exhort you 
that you study with all your heart so to acquit yourself wisely in 
the office of primacy which under God you hold, that it may both 
profit your soul to have attained to this rank, and that you may 
stand out as a good example for imitation to others in the future. 
Be, then, especially careful with regard to ordination; and by no 
means admit any to aspire to sacred orders but such as are somewhat 
advanced in age and pure in deeds, lest perchance they cease for 
ever to be what they immaturely haste to be. For you must first 
examine the life and manners of those who are to be placed in any 
sacred order; and, that you may be able to admit such as are worthy 
to this office, let not the influence or the entreaty of any persons 
whatever inveigle 135 you. But before all things it behoves you to 
be cautious that no venality may have place in ordination, lest 
(which God forbid) the greater danger hang over both the ordained 
and the ordainers. If ever, then, there is need for such things to 
be taken in hand, call grave and experienced men into your counsels, 
and consider the matter in common deliberation with them. And before 
all others it is fit that you should in all cases call in Columbus 
our brother and fellow-bishop. For we believe that, if you shall 
have done what is to be done with his advice, no one will find 
anything in any way to find fault with in you; and know ye that it 
will be as acceptable to us as if it had been done with our advice; 
inasmuch as his life and manners have in all respects so approved 
themselves to us that it is clearly apparent to all that what is 
done with his consent will be darkened by no blot of faultiness. But 
the bearer of these presents, Victorians, deacon of our 
fellow-bishop above-named, has been such a herald of your merits as 
exceedingly to refresh our spirits With regard to your behaviour. 
And we pray the Almighty Lord to cause the good that has been 
reported of you to shine forth more fully in operation as 
well-pleasing to Him. When, therefore, the council which you are 
taking measures to assemble has, with the succor of God, been 
brought to a conclusion, rejoice us by telling of its unity and 
concord, and give us information on all points, 



EPISTLE LI. TO 
MAXIMIANUS, BISHOP. Gregory to Maximinianus, Bishop of Syracuse. My 
brethren who live with me familiarly urge me by all means to write 
something briefly about the miracles of the Fathers done in Italy, 
which we have heard of. With this view I am in great need of the 
assistance of your Charity, to mention to me shortly what comes back 
to your memory, and what you happen to have known. For I remember 
your telling me something, which I have now forgotten, about the 
lord Abbot Nonnosus, who was with the lord Anastasius of Pentomi. 
And therefore this, or anything else, I beg thee to communicate to 
me by letter without delay, if indeed thou art not intending to come 
to me thyself shortly. 



EPISTLE LIII. To JOHN, BISHOP. Gregory to 
John, Bishop of Constantinople . Though consideration of the case 
moves me, yet charity also impels me to write, since I have written 
once and again to my most holy brother the lord John, but have 
received no letter from him. For some one else, a secular person, 
addressed me under his name; seeing that, if those were really his 
letters, I have not been vigilant, having believed of him something 
far different from what I have found. For I had written about the 
case of the most reverend presbyter John, and about the questions of 
the monks of Isauria, one of whom, being in priest's orders, 136 has 
been beaten with clubs in your church; and thy most holy Fraternity 
(as appears from the signature of the letter) has written back to me 
professing ignorance of what I wrote about. At this reply I was 
exceedingly astonished, revolving within myself in silence, if he 
speaks the truth, what can be worse than that such things should be 
done against the servants of God, and even he who was close at hand 
should not know? For what. excuse can a shepherd have if the wolf 
devours the sheep and the shepherd knows it not? But, if your 
Holiness knew both what I referred to in my letter and what had been 
done, whether against John the presbyter or against Athanasius, monk 
of Isauria and presbyter, and wrote to me, I know not; what can I 
reply to this, since the Truth says through His Scripture, The mouth 
that lieth slayeth the saul (Wisd. i. 11)? I demand of thee, most 
holy brother; has that so great abstinence of thine come to this, 
that by denial thou wouldest hide from thy brother what thou knewest 
to have been done? Had it not been better that flesh should go into 
that mouth for food, than that falsehood should come out of it for 
deceiving a neighbour; especially when the Truth says, Not that 
which goeth into the mouth defileth a man; but that which cometh out 
of the mouth, this defileth a man (Matth. xv. 11)? But far be it 
from me to believe anything of the kind of your most holy heart. 
Those letters were headed with your name, but I do not think they 
were yours. I had written to the most blessed lord John; but I 
believe that that familiar of yours has replied,--that youngster, 
who as yet has learnt nothing about God; who knows not the bowels of 
charity; who in his wicked doings is accused by all; who daily lays 
snares against the deaths of divers people by means of concealed 
wills; who neither fears God nor regards men. Believe me, most holy 
brother, you must first correct this man, that from the example of 
those who are near to you those who are not near may be better 
amended. Do not give ear to his tongue: he ought to be directed 
after the counsel of your holiness; not your holiness swayed by his 
words. For, if you listen to him, I know that you cannot have peace 
with your brethren. For I, as my conscience bears me witness, wish 
to quarrel with no man; and with all my power I avoid it. And, 
though I desire exceedingly to be at peace with all mankind, it is 
especially so with you, whom I exceedingly love, if only you are 
yourself the person whom I knew. For, if you do not observe the 
canous, and wish to tear to pieces the statutes of the Fathers, I 
know not who you are. So act, then, most holy and most dear brother, 
that we may mutually recognize each other, lest, if the ancient foe 
should move us two to take offence, he slay many through his most 
atrocious victory. As for me, to shew that I seek to do nothing in a 
haughty spirit, if that youngster of whom I have before spoken did 
not hold the topmost place of evil doing with thy Fraternity, I 
could meanwhile have passed over in silence what is ready to my hand 
from the canons, and have sent back to thee with confidence the 
persons who came to me at the first, knowing that your Holiness 
would receive them with charity. But even now I say; Either receive 
these same persons, restoring them to their orders, and leaving them 
in quiet; or, if perchance thou art unwilling to do this, observe in 
their case the statutes of the Fathers and the definitions of the 
canons, putting aside all altercation with me. But, if thou 
shouldest do neither, we indeed are unwilling to bring on a quarrel, 
but still do not shun one if it comes from your side. Moreover your 
Fraternity knows well what the canons say about bishops who desire 
to inspire fear by blows. For we have been made shepherds, not 
persecutors. And the excellent preacher says, Argue, beseech, 
rebuke, with all longsuffering and doctrine (2 Tim. iv. 2). But new 
and unheard of is this preaching, which exacts faith by blows. But I 
need not speak at length by letter about these things, since I have 
sent my most beloved son, the deacon Sabinianus, as my 
representative in ecclesiastical matters, to the threshold of our 
lords; and he will speak with you about everything more 
particularly. Unless you are disposed to wrangle with us, you will 
find him prepared for all that is just. Him I commend to your 
Blessedness, that he at least may find that lord John whom I knew in 
the royal city.  



EPISTLE LVI.  To JOHN, BISHOP. Gregory to John, 
Bishop of Ravenna. It is not long since certain things had been 137 
told us about thy Fraternity concerning which we remember having 
declared ourselves in full, when Castorius, notary of the holy 
church over which we preside, went into your parts. For it had come 
to our ears that some things were being done in your church contrary 
to custom and to the way of humility, which alone, as you well know, 
exalts the priestly office. Now, if your Wisdom had received our 
admonitions kindly or with episcopal seriousness, you ought not to 
have been incensed by them, but have corrected these same things 
with thanks to us. For it is contrary to ecclesiastical use, if even 
unjust correction (the which be far from us) is not most patiently 
borne. But your Fraternity has been too much moved; and when, in the 
swelling of thy heart, as if to justify thyself, thou wrotest that 
thou didst not use the pallium except after the sons of the Church 
had been dismissed from the sacristy, and at the time of mass, and 
in solemn litanies, thou madest acknowledgment in words with most 
manifest truth of having usurped something contrary to the usage of 
the Church in general. For how can it be that at a time of ashes and 
sackcloth, through the streets among the noises of the people thou 
couldest do lawfully what thou hast disclaimed the doing of as being 
unlawful in the assembly of the poor and nobles, and in the sacristy 
of the Church? Yet this, dearest brother, is not, we think, unknown 
to thee; that it has hardly ever been heard of any metropolitan in 
any parts of the world that he has claimed to himself the use of the 
pallium except at the time of mass. And that you knew well this 
custom of the Church in general you have shewn most plainly by your 
epistles, in which you have sent to us appended the precept of our 
predecessor John of blessed memory, to the effect that all the 
customs conceded in the way of privilege to you and your church by 
our predecessors should be retained. You acknowledge, then, that the 
custom of the Church in general is different, seeing that you claim 
the right of doing what you do on the score of privilege. Thus, as 
we think, we can have no remaining doubtfulness in this matter. For 
either the usage of all metropolitans should be observed also by thy 
Fraternity, or, if thou sayest that something has been specially 
conceded to thy church, it is for your side to shew the precept of 
former pontiffs of the Roman City wherein these things have been 
conceded to the Church of Ravenna. But, if this is not shewn, it 
remains, seeing that you establish your claim to do such things on 
the score neither of general custom nor of privilege, that you prove 
yourself to have usurped in what you have done. And what shall we 
say to the future judge, most beloved brother, if we defend the use 
of that heavy yoke and chain on our neck with a view, I do not say 
to ecclesiastical, but to a certain secular dignity; judging 
ourselves to be lowered if we are without so great a weight even for 
a short space of time? We desire to be adorned with the pallium, 
being, it may be, unadorned in character; whereas nothing shines 
more splendidly on a bishop's neck than humility. It is therefore 
the duty of thy Fraternity, if thou art firmly determined to defend 
thy honours with any kind of arguments, either to follow the use of 
the generality without written authority, or to defend thyself under 
privileges shewn in writing. Or, if lastly thou doest neither, we 
will not have thee set an example of presumption of this sort to 
other metropolitans. But, lest thou shouldest perchance think that 
we, in thus writing to you, have neglected what belongs to fraternal 
charity, know ye that careful search has been made in our archives 
for the privileges of thy Church. And indeed some things have been 
found, sufficient to obviate entirely the aims of thy Fraternity, 
but nothing to support the contentions of your Church on the points 
in question. For even concerning the very custom of thy Church which 
thou allegest against us, which custom we wrote before should be 
proved on your side, we would have you know that we have already 
taken thought sufficiently, having questioned our sons, Peter the 
deacon and Gaudiosus the primicerius, and also Michael the guardian 
(defensorem) of our see, or others who on various commissions have 
been sent by our predecessors to Ravenna; and they have most 
positively denied that thou hast done these things in their 
presence. It is therefore apparent that what was done in secret must 
have been an unlawful usurpation. Hence what has been latently 
introduced can have no firm ground to justify its continuance. What 
things, then, thou or thy predecessors have presumed to do 
super-fluously do thou, having regard to charity, and with brotherly 
kindness, study to correct. To no degree attempt--I do not say of 
thine own 138 accord, but after the fashion set by others, even thy 
predecessors,--to deviate from the rule of humility. For, to sum up 
shortly what I have said above, I admonish thee to this effect; that 
unless thou canst shew that this has been allowed thee by my 
predecessors in the way of privilege, thou presume not any more to 
use the pallium in the streets, lest thou come not to have even for 
mass what thou audaciously usurpest even in the streets. But as to 
thy sitting in the sacristy, and receiving the sons of the Church 
with the pallium on (which thing thy Fraternity has both done and 
disclaimed), we now for the present make no complaint; since, 
following the decision of synods, we refuse to punish minor faults, 
which are denied. Yet we know this to have been done once and again, 
and we prohibit its being done any more. But let thy Fraternity take 
careful heed, lest presumption which in its commencement is pardoned 
be more severely visited if it proceeds further. Furthermore, you 
have complained that certain of the sacerdotal order in the city of 
Ravenna are involved in serious criminal charges. Their case we 
desire thee either to examine on the spot, or to send them hither 
(unless, indeed, difficulty of proof owing to the distance of the 
places stands in the way of this), that the case may be examined 
here But if, relying on the patronage of great people, which we do 
not believe, they should scorn to submit to thy judgment or to come 
to us, and should refuse contumaciously to answer to the charges 
made against them, we desire that after thy second and third 
admonition, thou interdict them from the ministry of the sacred 
office, and report to us in writing of their contumacy, that we may 
deliberate how thou oughtest to make a thorough enquiry into their 
doings. and correct them according to canonical definitions. Let, 
therefore, thy Fraternity know tint we are most fully absolved from 
responsibility in this case, seeing that we have committed to you a 
thorough investigation of the matter; and that, if all their sins 
should pass unpunished, the whole weight of this enquiry redounds to 
the peril of thy soul. And know, beloved, that thou wilt have no 
excuse at the future judgment, if thou dost not correct the excesses 
of thy clergy with the utmost severity of canonical strictness, and 
if thou allowest any against whom such excesses shall have been 
proved to profane sacred orders any longer. Further, what you have 
written in defence of the use of napkins by your clergy is 
strenuously opposed by our own clergy, who say that this has never 
been granted to any other Church whatever, and that neither have the 
clergy of Ravenna, either there or in the Roman city, presumed, to 
their knowledge, in any such way, nor, if it has been attempted in 
the way of furtive usurpation, does it form a precedent. But, even 
though there had been such presumption in any church whatever, they 
assert that it ought to be corrected, not being by grant of the 
Roman pontiff, but merely a surreptitious presumption. But we, to 
save the honour of thy Fraternity, though against the wish of our 
aforesaid clergy, still allow the use of napkins to your first 
deacons (whose former use of them has been testified to us by some), 
but only when in attendance upon thee. The use of them, at any other 
time, or by any other persons, we most strictly prohibit. 



EPISTLE 
LVII. From John, Bishop of Ravenna to Pope Gregory. My most reverend 
fellow-servant Castorius, notary of your Apostolical See, has 
delivered to me my lord's epistle, compounded of honey and of venom; 
which has yet so infixed its stings as still to leave place for 
healing appliances. For my lord, while he reproves pride and speaks 
of divine judgment following it, in a certain way professes himself 
with reason to be mild and placid. You have alleged, then, that I, 
ambitious of novelty, have usurped the use of the pallium beyond 
what had been indulged to my predecessors. This let not the 
conscience of my own lord, which is governed by the divine right 
hand, in any way allow itself to believe; nor let him open his most 
sacred ears to the uncertainty of common report. First, because I, 
though a sinner, still know how grave a thing it is to transgress 
the limits assigned to us by the Fathers, and that all elation leads 
to nothing but a fall. For, if our ancestors did not tolerate pride 
in kings, how much more is it not to be endured in priests! Then, I 
remember how I was nourished in the lap and in the bosom of your 
most holy Roman Church, and therein by the aid of God advanced. And 
how should I be so daring as to presume to oppose that most holy 
see, which transmits its laws to the universal Church, for 
maintaining whose authority, as God knows, I have seriously excited 
the ill-will of many enemies 139 against myself? But let not my most 
blessed lord suppose that I have attempted anything contrary to 
ancient custom, as is attested by many and nearly all the citizens 
of this city, and as the above-written most reverend notary, even 
though he had taken no part in the proceedings, might have 
testified, inasmuch as it was not till the sons of the Church were 
descending from the sacristy, and the deacons were coming in for 
proceeding immediately [to the altar] that the first deacon has been 
accustomed to invest the bishop of the Church of Ravenna with the 
pallium, which he has also been accustomed in like manner to use in 
solemn litanies. Wherefore let no one endeavour to insinuate 
anything against me to my lord, since if any one wishes to do so, he 
cannot prove that any novelty has been introduced by me. For in what 
manner I have obeyed your commands and served your interests when 
cause required, may Almighty God make manifest to your most sincere 
heart: and I attribute it to my sins that after so many labours and 
difficulties which I endure within and without I should deserve to 
experience such a change. But again this among other things consoles 
me, that most holy fathers sometimes chastise their sons for the 
purpose only of advancing them the more, and that, after this 
devotion and satisfaction, you will not only conserve to the holy 
Church of Ravenna her ancient privileges, but even confer greater 
ones in your own times. For with respect to the napkins, the use of 
which by my presbyters and deacons your Apostleship alleges to be a 
presumption, I confess in truth that it irks me to say anything on 
the subject, since the truth by itself, which alone prevails with my 
lord, is sufficient. For this being allowed to the smaller churches 
constituted around the city, the apostleship of my lord will also be 
able in all ways to find, if he deigns to enquire of the venerable 
clergy of his own first Apostolical See, that as often as priests or 
levites of the Church of Ravenna have come to Rome for the 
ordination of bishops or for business, they all have proceeded with 
napkins before the eyes of your most holy predecessors without any 
blame. Wherefore also at the time when I, sinner as I am, was 
ordained there by your predecessor, all my presbyters and deacons 
used them while proceeding in attendance on the lord pope. And since 
our God in His providence has placed all things in your hand and 
most pure conscience, I adjure you by the very Apostolical See, 
which you formerly adorned by your character, and now govern with 
due dignity, that you in no respect diminish on account of my 
deservings the privileges of the Church of Ravenna, which is 
intimately yours; but, even according to the voice of prophecy, let 
it be laid upon me and upon my father's house, according to its 
deserving. I have, therefore, for your greater satisfaction, 
subjoined all the privileges which have been indulged by your 
predecessors to the holy Church of Ravenna, though none the less 
finding assurance in your venerable archives in reference to the 
times of the consecration of my predecessors. But now whatever, 
after ascertaining the truth, you may command to be done, is in 
God's power and yours; since I, desiring to obey the commands of my 
lord's Apostleship, have taken care, notwithstanding ancient custom, 
to abstain till I receive further orders. 



EPISTLE LIX. TO 
SECUNDINUS, BISHOP. Gregory to Secundinus, Bishop of Tauromenium. 
[In Sicily.] Some time ago we ordered that the baptistery should be 
removed from the monastery of Saint Andrew, which is above Mascalae, 
because of inconvenience to the monks, and that an altar should be 
erected in the place where the fonts now are. But the carrying out 
of this order has been put off so far. We therefore admonish thy 
Fraternity that thou interpose no further delay after receiving this 
our letter, but that the fonts themselves be filled up, and an altar 
at once erected there for celebration of the sacred mysteries; to 
the end that the aforesaid monks may be at liberty to celebrate more 
securely the work of God, and that our mind be not provoked against 
thy Fraternity for negligence. 



EPISTLE LX. TO ITALICA, PATRICIAN. 
Gregory to Italica, &c. We have received your letter, which is full 
140 of sweetness, and rejoice to hear that your Excellency is well. 
Such is the sincerity of our own mind with regard to it that 
paternal affection does not allow us to suspect any latent 
ill-feeling concealed under its calmness. But may Almighty God bring 
it to pass, that, as we think what is good of you, so your mind may 
respond with good towards us, and that you may exhibit in your deeds 
the sweetness which you express in words. For the most glorious 
health and beauty on the surface of the body profit nothing if there 
is a hidden sore within. And that discord is the more to be guarded 
against to which exterior peace affords a bodyguard. But as to what 
your Excellency in your aforesaid epistle takes pains to recall to 
our recollection, remember that you have been told in writing that 
we would not settle anything with you concerning the causes of the 
poor so as to cause offence, or with public clamour. We remember 
writing to you to this effect, and also know, God helping us how to 
restrain ourselves with ecclesiastical moderation from the wrangling 
of suits at law, and, according to that apostolical sentence, to 
endure joyfully the spoiling of our goods. But this we suppose you 
to know; that our silence and patience will not be to the prejudice 
of future pontiffs after me in the affairs of the poor. Wherefore 
we, in fulfilment of our aforesaid promise, have already determined 
to keep silence on these questions; nor do we desire to mix 
ourselves personally in these transactions, wherein we feel that too 
little kindness is being shewn. But, lest you should hence imagine, 
glorious daughter, that we still altogether renounce what pertains 
to concord, we have given directions to our son, Cyprianus the 
deacon, who is going to Sicily, that, if you arrange about these 
matters in a salutary way, and without sin to your soul, he should 
settle them with you by our authority, and that we should be no 
further vexed by the business which may thus be brought to a 
conclusion amicably. Now may Almighty God, who well knows how to 
turn to possibility things altogether impossible, may He inspire you 
both to arrange your affairs with a view to peace, and, for the good 
of your soul, to consult the benefit of the poor of this Church in 
matters which concern them. 



EPISTLE LXV. TO MAURICIUS AUGUSTUS. 
Gregory to Mauricius, &c. He is guilty before Almighty God who is 
not pure of offence towards our most serene lords in all he does and 
says. I, however, unworthy servant of your Piety, speak in this my 
representation neither as a bishop, nor as your servant in fight of 
the republic, but as of private right, since, most serene lord, you 
have been mine since the time when you were not yet lord of all. On 
the arrival here of the most illustrious Longinus, the equerry 
(stratore), I received the law of my lords, to which, being at the 
time worn out by bodily sickness, I was unable to make any reply. In 
it the piety of my lords has ordained that it shall not be lawful 
for any one who is engaged in any public administration to enter on 
an ecclesiastical office. And this I greatly commended, knowing by 
most evident proof that one who is in haste to desert a secular 
condition and enter on an ecclesiastical office is not wishing to 
relinquish secular affairs, but to change them. But, at its being 
said in the same law that it should not be lawful for him to become 
a monk, I was altogether surprised, seeing that his accounts can be 
rendered through a monastery, and it can be arranged for his debts 
also to be recovered from the place into which he is received. For 
with whatever devout intention a person may have wished to become a 
monk, he should first restore what he has wrongly gotten, and take 
thought for his soul all the more truly as he is the more 
disencumbered. It is added in the same law that no one who has been 
marked on the hand may become a monk. This ordinance, I confess to 
my lords, has alarmed me greatly, since by 141 it the way to heaven 
is dosed against many, and what has been lawful until now is made 
unlawful. For there are many who are able to live a religious life 
even in a secular condition: but there are very many who cannot in 
any wise be saved with God unless they give up all things. But what 
am I, in speaking thus to my lords, but dust and a worm? Yet still, 
feeling that this ordinance makes against God, who is the Author of 
all, I cannot keep silence to my lords. For power over all men has 
been given from heaven to the piety of my lords to this end, that 
they who aspire to what is good may be helped, and that the way to 
heaven may be more widely open, so that an earthly kingdom may wait 
upon the heavenly kingdom. And lo, it is said in plain words that 
one who has once been marked to serve as an earthly soldier may not, 
unless he has either completed his service or been rejected for 
weakness of body, serve as the soldier of our Lord Jesus Christ. To 
this, behold, Christ through me the last of His servants and of 
yours will answer, saying; From a notary I made thee a Count of the 
bodyguard; from Count of the bodyguard I made thee a Caesar; from a 
Caesar I made thee Emperor; and not only so, but also a father of 
emperors. I have committed my priests into thy hand; and dost thou 
withdraw thy soldiers from my service? Answer thy servant, most 
pious lord, I beseech thee; what wilt thou answer to thy Lord when 
He comes and thus speaks? But peradventure it is believed that no 
one among them turns monk with a pure motive. I, your unworthy 
servant, know how many soldiers who have become monks in my own days 
have done miracles, have wrought signs and mighty deeds. But by this 
law it is forbidden that even one of such as these should become a 
monk. Let my lord enquire, I beg, what former emperor ever enacted 
such a law, and consider more thoroughly whether it ought to have 
been enacted. And indeed it is a very serious consideration, that 
now at this time any are forbidden to leave the world; a time when 
the end of the world is drawing nigh. For lo! there will be no 
delay: the heavens on fire, the earth on fire, the elements blazing, 
with angels and archangels, thrones and dominions, principalities 
and powers, the tremendous Judge will appear. Should He remit all 
sins, and say only that this law has been promulgate against 
Himself, what excuse, pray, will there be? Wherefore by the same 
tremendous Judge I beseech you, that all those tears, all those 
prayers, all those fasts, all those alms of my lord, may not on any 
ground lose their lustre before the eyes of Almighty God: but let 
your Piety, either by interpretation or alteration, modify the force 
of this law, since the army of my lords against their enemies 
increases the more when the army of God has been increased for 
prayer. I indeed, being subject to your command, have caused this 
law to be transmitted through various parts of the world; and, 
inasmuch as the law itself is by no means agreeable to Almighty God, 
lo, I have by this my representation declared this to my most serene 
lords. On both sides, then, I have discharged my duty, having beth 
yielded obedience to the Emperor, and not kept silence as to what I 
feel in behalf of God. 



EPISTLE LXVI. TO THEODORUS, PHYSICIAN. 
Gregory to Theodorus, &c. What benefits I enjoy from Almighty God 
and my most serene lord the Emperor my tongue cannot fully express. 
For these benefits what return is it in me to make, but to love 
their footsteps sincerely? But, on account of my sins, by whose 
suggestion or counsel I know not, in the past year he has promulgate 
such a law in his republic that whoso loves him sincerely must 
lament exceedingly. I could not reply to this law at the time, being 
sick. But I have just now offered some suggestions to my lord. For 
he enjoins that it shall be lawful for no one to become a monk who 
has been engaged in any public employment, for no one who is a 
paymaster, or who has been marked in the hand, or enrolled among the 
soldiers, unless perchance his military service has been completed. 
This law, as those say who are acquainted with old laws, Julian was 
the first to promulge, of whom we all know how opposed he was to 
God. Now if our most serene lord has done this thing because perhaps 
many soldiers were becoming monks, and the army was decreasing, was 
it by the valour of soldiers that Almighty God subjugated to him the 
empire of the Persians? Was it not only that his tears were heard, 
and that God, by an order which he knew not of, subdued to his 
empire the empire of the Persians? Now it seems to me exceedingly 
hard that he should debar his soldiers from the service of Him who 
both gave him all and granted w him to rule not only over soldiers 
but even over priests. If his purpose is to save pro- 142 petty from 
being lost, why might not those same monasteries into which soldiers 
have been received pay their debts, retaining the men only for 
monastic profession? Since these things grieve me much, I have 
represented the matter to my lord. But let your Glory take a 
favourable opportunity of offering him my representation privately. 
For I am unwilling that it should be given publicly by my 
representative (responsalis), seeing that you who serve him 
familiarly can speak more freely and openly of what is for the good 
of his soul, since he is occupied with many things, and it is not 
easy to find his mind free from greater cares. Do thou, then, 
glorious son, speak for Christ. If thou art heard, it will be to the 
profit of the soul of thy aforesaid lord and of thine own. But if 
thou art not heard, thou hast profited thine own soul only. 



EPISTLE 
LXVII.  To Domitian, Metropolitan. Gregory to Domitian, &c. On 
receiving the letters of your most sweet Blessedness I greatly 
rejoiced, since they spoke much to me of sacred Scripture. And, 
finding in them the dainties that I love, I greedily devoured them. 
Therein also were many things intermingled about external and 
necessary affairs. And you have acted as though preparing a banquet 
for the mind so that the offered dainties might please the more from 
their diversity. And if indeed external affairs, like inferior and 
ordinary kinds of food, are less savoury, yet they have been treated 
by you so skilfully as to be taken gladly, since even contemptible 
kinds of food are usually made sweet by the sauce of one who cooks 
well. Now, while the truth of the History is kept to, what I had 
said some time ago about its divine meaning ought not to be 
rejected. For, although, since you will have it so, its meaning may 
not suit my case, yet, from its very context, what was said as being 
drawn from it may be held without hesitation. For her violator (i.e. 
Dinah's) is called the prince of the country (Genes. xxxiv. 2), by 
whom the devil is plainly denoted, seeing that our Redeemer says, 
Now shall the prince of this world be cast out (John xii. 31). And 
he also seeks her for his wife, because the evil spirit hastens to 
possess lawfully the soul which he has first corrupted by hidden 
seduction. Wherefore the sons of Jacob, being very wroth, take their 
swords against the whole house of Sichem and his country (Genes. 
xxxiv. 25), because by all who have zeal those also are to be 
attacked who become abettors of the evil spirit. And they first 
enjoin on them circumcision, and afterwards, while they are sore, 
slay them. For severe teachers, if they know not how to moderate 
their zeal, though cutting off the bias of corruption by preaching, 
nevertheless, when delinquents already mourn for the evil they had 
done, are frequently still savage in roughness of discipline, and 
harder than they should be. For those who had already cut off their 
foreskins ought not to have died, since such as lament the sin of 
lechery, and turn the pleasure of the flesh into sorrow, ought not 
to experience from their teachers roughness of discipline, lest the 
Redeemer of the human race be Himself loved less, if in His behalf 
the soul is afflicted more than it should be. Hence also to these 
his sons Jacob says, Ye have troubled me, and made me odious to the 
Canaanites (Ibid. v. 30). For, when teachers still cruelly attack 
what the delinquents already mourn for, the weak mind's very love 
for its Redeemer grows cold, because it feels itself to be afflicted 
in that wherein of itself it does not spare itself. So much 
therefore I would say in order to shew that the sense which I set 
forth is not improbable in connexion with the context. But what has 
been inferred from the same passage by your Holiness for my comfort 
I gladly accept, since in the understanding of sacred Scripture 
whatever is not opposed to a sound faith ought not to be rejected. 
For, even as from the same gold some make necklaces, some rings, and 
some bracelets, for ornament, so from the same knowledge of sacred 
Scripture different expositors, through innumerable ways of 
understanding it, compose as it were various ornaments, which 143 
nevertheless all serve for the adornment of the heavenly bride. 
Further, I rejoice exceedingly that your most sweet Blessedness, 
even though occupied with secular affairs, still brings back its 
genius vigilantly to the understanding of Holy Writ. For so indeed 
it is needful that, if the former cannot be altogether avoided, the 
latter should not be altogether put aside. But I beseech you by 
Almighty God, stretch out the hand of prayer to me who am labouring 
in so great billows of tribulation, that by your intercession I may 
be lifted up to the heights, who am pressed down to the depths by 
the weight of my sins. Moreover, though I grieve that the Emperor of 
the Persians has not been converted, yet I altogether rejoice for 
that you have preached to him the Christian faith; since, though he 
has not been counted worthy to come to the light, yet your Holiness 
will have the reward of your preaching. For the Ethiopian, too, goes 
black into the bath, and comes out black; but still the keeper of 
the bath receives his pay. Further, of Mauricius you say well, that 
from the shadow I may know the statue; that is, that in small things 
I may perpend greater things. In this matter, however, we trust him, 
since oaths and hostages bind his soul to us.