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Translated,
with Introduction and Notes, by
JO N R.C. ! RTY
; ooks 5-9
.
..

MEDIAEVAL SOURCES IN TRANSLATION 40
The Letters
of Gregory the Great
Translated, with Introduction and Notes, by
JOHN RC. MARlYN
Volume 2
BOOKS 5-9
PONTIFICAL INSTITUTE OF MEDIAEVAL STUDIES

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Gregory I, Pope, ca. 540-604.
The letters of Gregory the Great / translated, with introduction and notes,
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Translation of: Registrom epistularom.
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Contents
.
Abbreviations and Sigla
Preface
. .
Vll
.
IX
The Letters of Gregory the Great
Book Five
Book Six
Book Seven
Book Eight
Book Nine
323
402
451
497
546

Abbreviations and Sigla
BIBLE: EDITIONS AND BOOKS
'
Editions of the Bible cited in the nptes include the Latin Vulgate, as well
as modem editions, abbreviated as below. With minor exceptions, citations
of books of the Bible follow the conventions of the New American Bible.
AV
NAB
Vulgate
Authorized (King James) version
New American Bible
Biblia sacra vulgatt:e edition is Sixti V pon:tificis maximi jussu
recognita et Clementis VIII auctoritate edita (Paris, 1844)
GREGORY'S LE'ITERS: EDITIONS, TRANSLATIONS, MANUSCRIPTS
The Registrum epistularum (Register of letters) is cited by book and letter
number. Citations to specific letters use the abbreviation Ep(P) through-
out. App refers to the .Appendices in the third volume. Although system-
atic treatment of textual matters is beyond the scope of this translation,
the notes make reference to numerous readings in previous editions of the
Registrum as well as to manuscripts containing the letters. For ease of
citation, the following abbreviations are used. In textual notes, references
to MGH and to PL are to the editions of the Registrum in those respec-
tive series. Detailed information can be found in the Bibliography.
Editions and translations
Barmby Selected Epistles of Gregory the Great, Bishop of Rome, Books I-XW,
trans. James Barmby (Oxford, 1895)
Gussanvillaeus Sancti Gregorii Papte Primi cogn 0 men to Magni opera, ed. Pierre
de Goussainville, 3 vols. (Paris, 1675)
MGH (Ewald; Gregorii I papae Registrum epistolarum, ed. Paul Ewald and Ludo
Hartmann) Moritz Hartmann, Monumenta Germaniae Historica: Epistolae
1-2, 2 vols. (Berlin, 1887-1899)
Minard Registre des lettres, trans. Pierre Minard (with facing Latin text,
ed. Dag Norberg), 2 vols. (Paris, 1991)
Norberg S. Gregorii Magni Registrnm epistularum, ed. Dag Norberg, Corpus
Christiano rum Series Latina 140, 140A, 2 vols. (T umhout, 1982)
PL S. Gregorii Magni Registrum epistolarum, Maurist edition (paris,
1705), repr. in Patrologiae cursus completus, Series Latina 77:
442-1368
Recchia Lettere, trans. Vincenzo Recchia (with facing Latin text, ed. Dag
Norberg), 4 vols. (Rome, 1996-1999)

Manuscripts
For further information on the manuscripts see the list in M GH 2: vii-
xxvi and also in Norberg's edition 1: v-xii. A superscript C in some sigla
(such as RIC) refers to scribal corrections made by a second hand.
P == Pa (Pal, 2) and Pb (Pbl, 2, 3, 4, 5, 6, 7)
Pal St Petersburg, Rossiiskaia Natsionalnaia Biblioteka, F.v.1.7 (8th century)
Pa2 Bamberg, Staatsbibliothek, Msc. Patr. 23 (10th century)
Pb 1 Cologne, Erzbischofliche Diozesan- und Dombibliothek, 92 (8th century)
Pb2 Vienna, Osterreichische Nationalbibliothek, Vindobon. lat. 934
(9th century)
Pb3 Diisseldorf, Universitats- und Landesbibliothek, B.79 (9th century)
Pb4 Berlin, Deutsche Staatsbibliothek zu Berlin-Preussischer Kulturbesitz,
Theol. lat. quart. 322 (9th century)
Pb5 Cologne, Erzbischofliche Diozesan- und Dombibliothek, 94 (10th century)
Pb6 Wolfenbiittel, Herzog August Bibliothek, 75 Gud. lat. (11th century)
Pb7 Munich, Bayerische Staatsbibliothek, Clm 14641 (9th century)
C == Cl, 2, 3
Cl Cologne, Erzbischofliche Diozesan- und Dombibliothek, 92 (8th century):
see Pbl above
C2 Vatican City, Biblioteca Apostolica Vaticana, Pal. lat. 266 (9th century)
C3 Diisseldorf, Universitats- und Landesbibliothek, B.79 (9th century):
see Pb3 above
R == Rl,2,3,4
Rl Montecassino, Archivio dell' Abbazia, 71 (11th century)
R2 Trier, Stadtbibliothek, 171 (10th century)
R3 St. Gall, Stiftsbibliothek, 670 (10th century)
R4 El Escorial, Real Biblioteca de San Lorenzo, d.l.la (11th century)
r == rl, 2
rl Paris, Bibliotheque nationale de France, lat. 2279 (10th century)
r2 Paris, Bibliotheque nationale de France, lat. 11674 (9th century)
e =: e 1, 2, 3, 4
e 1 Milan, Biblioteca Ambrosiana, C 238 inf. (10th century)
e2 Paris, Bibliotheque nationale de France, nou. acq. lat. 1452
(10-11th centuries)
e3 Paris, Bibliotheque nationale de France, lat. 2278 (9th century)
e4 Trier, Stadtbibliothek, 170 (9th century)
H =: H 1, 2, 3, 4
Hl Paris, Bibliotheque nationale de France, lat. 1565 (10th century)
H2 Paris, Bibliotheque nationale de France, lat. 10741 (10th century)
H3 EI Escorial, Real Biblioteca de San Lorenzo, d I 2, f. 338 (976 AD)
H4 El Escorial, Real Biblioteca de San Lorenzo, d I 1, f. 313 (992 AD)
Melb Melbourne, Potter Museum, Melbourne University (11th century)

Preface

The letters in this second volume cover the five years from September 594 to
August 599, a most successful but extremely painful period in Gregory's life.
As the Introduction in the preceding volume has shown, Books 5 and 6 pro-
vided the source material for the pope's well planned and well executed
missions to Sardinia, Corsica, Gaul and England, where Augustine, his fellow
monk from Saint Andrew's monastery in Rome, was installed as the first
bishop of Canterbury. It was also a time of increasing suffering for the pope,
as his gout and stomach pains, worsened by summer fevers, forced him to
spend most of 599 confined to his sickbed, too ill even to attend Mass in Saint
Peter's. But this allowed him more time for dictating, and occasionally writing,
a steady stream of mostly short official letters, with which he consolidated the
wide range of reforms he had brought under the administration of the ever-
growing domain of the Catholic Church. This was especially important in the
province of Sicily, so close to him in his own life and vital to the economic
well-being of both the pope and the city of Rome.
This volume contains the Responsa, Gregory's replies to Augustine's ques-
tions, appearing as Ep 8.37. An appendix containing two typical passages from
the Latin text, set out so as to show Gregory's unmistakably complex prose
style even for those readers with little knowledge of Latin, and of Ciceronian
periods in particular, follows. The section on his style in the Introduction
contains other examples of his style that can be compared with the two pass-
ages here. Gregory studied rhetoric up to the fifth year of his papacy. Its
masters were Cicero and Quintilian; Gregory proved to be a very apt pupil.
There is another very interesting and lengthy letter, over 160 lines long
in this translation, Ep 9.148. It also appears in another version (see App 10 in
volume 3) that had already suffered several textual corruptions and interpola-
tions by the eighth century. It was sent in May 599 to a very scholarly monk,
Secundinus, who had retired as an 'incluse' or 'anchorite' living in a detached
cell within the inner precincts of his monastery in Gaul, due either to his great
experience or his scholarly pursuits or his failing health. He would have been
subject to the abbot's control, but not to the ordinary rules of the monastery.
He could have contact with those outside his monastery, but not leave his cell
whenever he chose. Secundinus was clearly bright enough to decide complex

x
THE LETTERS OF GREGORY THE GREA T
issues about Chalcedonian theology, the Three Chapters schism and original
sin, and Gregory honored him with a copy of his own Homiliae on Ezechiel
(or on the Gospels). This very independent monk was also capable of conduct-
ing peace negotiations between the Empire and the Lombards, and of acting
as the monks' spiritual father. The pope could thus trust him with the spiritual
welfare of the Lombard queen, Theodelinda, and of her recently baptized son,
Adaloald (see Ep 14.12).
This volume contains the largest number of letters, 240 of them coming
from Book 9, almost none of which have ever been translated into English
before. And yet they are full of most interesting information, as the reader will
soon discover. Among the last of these there are several lengthy and personal
letters that were apparently written by the pope himself, as he recovered for
a while from his crippling attacks of pain caused mainly by his gout.

BOOK FIVE
Month of September, thirteenth indiction
5.1 Gregory to John, bishop of Ravenna 1 I September 594
It has coo my attention that, in your Fraternity's church, some places
consecrated long ago for monasteries have been turned into dwelling-places for
clerics, or even for members of the laity. For while those who are in the churches
pretend that they are living in a religious manner, they strive to be put in charge
of the monasteries, and through their way of life the monasteries are being
destroyed. For nobody can both do setvice to ecclesiastical obedience and persist
also in the monastic rule in due manner, as the man who is forced to persist each
day in his ecclesiastical obedience, would himself control punishment in the
monastery. And so let your Fraternity be quick to correct this habit, wherever it
has occurred. For I do not put up in any way with sacred places being destroyed
through the vanity of clerics. Act therefore in such a way that you can report
with all speed on correct behavior concerning this matter. 2
5.2 Gregory to Bishop Felix and Abbot Cyriacus 3 I September 594
The tenor of the report submitted to you explains adequately the complaint of
Theodosia, a religious woman, in which we have read a good many major charges
against our brother and fellow-bishop, J anuarius, and ones not befitting the
clemency of a priest, in such a way that after she had founded a monastery for the
monks, everything pertaining to avarice, disturbance and prejudice is said to have
been shown at the time of the actual dedication of the oratory. Wherefore, if what
we have discovered in her previous suggestion is true, and if you know that any-
thing else was done less properly in this matter, we exhort you first to remove all
types of prejudice, and then to encourage Musicus, the abbot of the monastery of
Agilitanus, to find time without delay for those monks of his, whom he had be-
gun to admit therein. Thus, after you have settled the venerable place itself in a
decent and regular manner, with the Lord's help, we may neither be shaken by
the frequent complaint of the aforesaid religious woman over the non-fulflllment
of her good desires, nor may it be detrimental to your soul, if such a pious pro-
posal should be languishing through some delay, due to your negligence. And we
cannot believe this to be so.
1. For John of Ravenna, see Ep 3.54.
2. Gregory viewed such destruction with grave concern, as appears in other letters (Epp 1.40;
4.11; 7.40).
3. Sent by Gregory to Sardinia to promote the conversion of the natives, neglected by
the clergy and bishops of the island. See Ep 4.23. For his fellow-bishop J anuarius, see Epp
1.60-2, 81; 2.41; 4.8-10, 24, 26, 29.

324
THE LETTERS OF GREGORY THE GREAT
5.3 Gregory to Dominic, bishop of Carthage 4 I September 594
Your delegate, Prosper, the bearer of this letter, came before us, and after he
had conveyed other expressions of your Charity, handed over to us your
second lot of letters with a rescript of imperial orders, S and a summary6 of
the synod held among you. Having read them, we give thanks both over the
enthusiasm which you apply to your pastoral care, and that our most pious
Lordship has cast aside the calumnies of venal persons brought against you,
under the pretext of religion, but most of all because your Fraternity has taken
such pains to preserve the province of Africa unharmed, that you have in no
way failed to coerce the devious sects of heretics with priestly ardor. And as
for the suppression of all of these sects, we remember that even before we
consulted the letters of your Charity, we defined them in such detail that we
believe that there is no need for us to say anything about them again in our
reply to you. 7
Therefore, although this may be so, and we would all want heretics always
to be suppressed by Catholic priests with vigor and logic, nevertheless, as we
look into it in more detail, we are entirely concerned that an offense should
not be created (Heaven forbid!) through the things which were done among
you by the primates of other councils. For at the conclusion of your activities,
you brought forward a decision, in which you advised them about tracking
down heretics, but at the same time you added a rider that those who neglect
to do so must be punished with a loss of possessions and honors. It is best
therefore, dearest brother, that in these external matters needing correction,
internal charity should first be preserved, and in our minds we should be
subject even to persons of lower rank, which we judge the special quality of
your Gravity. For then, with all your forces united, you will then meet the
errors of the heretics more successfully, as you follow the custom of your
priesthood and apply yourself to the protection of Church harmony among
your fellow priests. 8
4. For Dominic, see Ep 2.40.
5. allegatio was used for an 'imperial rescript; as here, as well as an 'allegation' (a wrong
choice in Barmby's version).
6. Editors have rightly accepted the synodique, added by Mommsen. The 'summary' is
suggested by the diminutive chartulam, 'a small document: -
7. For the devious sects, the Donatists of North Africa would have been the focus of
his main concern. But Gregory would have expected the African synod to condemn the
heresies condemned in the first five ecumenical councils. Gregory's format is in his
profession of faith as he became pope, in Ep 1.24.
8. The last two sentences provide a good example of the relationship which the pope
understood to exist between external matters and the internal peace of the soul. As Gregory
said in Regula pastoralis 4: 'The preacher, when he has done everything as required, should
return into himself, to prevent his life or preaching from making him proud:

HUOK fIVE
325
5.4 Gregory to Victor, bishop of Palermo 9 I September 594
No reason at all allowed the bearer of this letter, Gregory, once abbot and
priest of the monastery of Saint Theodore, to have the right to be in charge
of the place any longer, following the almost total lapse by that community.
For one who has led so many disciples to Hell through his negligence ought
not to be put in charge of those left at any time. But because here in Rome
there is a long period of penitential suffering, it is necessary for your F rater-
nity to ve him in the aforesaid monastery and to appoint him to his posi-
tion, but in such a way that Urbicus; put in charge of my monastery, ought
to provide someone, from the servants of God to become his superior, so that
what is neglected by the lack of care by that man, may be preserved through
the concern of this appointee. 10
Furthermore, I hear that Marcia, a pious woman, has moved unlawfully
from the convent dedicated to Saint Martin into another convent. And
Victoria, who took over her position, from what I hear, has wasted the goods
of the convent, so that she might reach the office of prioress, and should
herself be found meanwhile as successor to the abbess. Your Fraternity must
take pains to correct this matter with all speed. For you already understand
your failure over this, as although I am situated far away, I can recognize what
is being done in your city, and although occupied with so many concerns, I
can arrange what ought to be done.
Therefore, we want' the aforesaid Marcia to be reinstated in her own
convent in her own position, and we want Victoria to be handed over to our
defender, Fantinus, so that he can himself cross-examine her and find out to
whom she gave some of the convent's possessions. When she has been
examined, we want her to be handed over to another convent, and a detailed
report sent to us through Fantinus, so that we can know what ought to be
decided about her with a better informed judgment. 11
But I hear that many evil things have happened in the same convent due
to the doctor, Anastasius. If he ever enters either that convent or any other,
your Fraternity will be at fault. For you have a flock committed to you and
you only pretend that you are guarding it.
5.5 Gregory to Venantius, bishop of Luni 12 I September 594
Your Fraternity must go to the island of Gorgona and investigate what has
been brought to us concerning the ex-priest Saturninus. For it has come to our
attention that, after being removed from his priestly order because of his sinful
9. For Victor, see Epp 1.70 and 3.27.
10. The monastery of Saint Theodore appears later in Ep 9.35. The monastery under the
control of Urbicus was the Sicilian one of Saint Hermes. For Saint Martin's convent, see Ep
1.54. Marcia seems to have been its superior, and was succeeded in that office by Victoria.
11. For the defender, Fantinus, see Epp 3.55; 4.43, 8.23.
12. For Venantius, see Ep 4.21.

326
THE LETTERS OF GREGORY THE GREAT
lapse in faith, he has presumed to return to carrying out his priestly ministry,
and to offering the body of Christ to almighty God. If your Fraternity finds
that this is what has happened, you must deprive him of the holy body and
blood of our Lord and force him to penitence, in such a way that right up to
the day of his death he remains in the same state of excommunication, and
receives his last rites only at the time of his demise. But if your Fraternity
finds out that he is showing such penitence that he ought to be pardoned
justly, so as to receive communion among the laymen, and before the time of
his death, we entrust this decision to the power of your Fraternity.13
5.6 Gregory to Sabinian, deacon in Constantinople 14 I September 594
You know what has been done concerning the case of the apostate Maximus.
But after our most serene Lordship and emperor had sent over orders that he
should not have been consecrated at all, he had an outburst of even greater
arrogance. For men of the glorious patrician, Romanus, who accepted bribes
from Maximus and consecrated him due to this, would have killed Antoninus,
the sub-deacon and rector of our patrimony, 15 if he had not fled. But I
myself sent letters to him, after I found out that he had been consecrated
contrary to reason and contrary to what was customary, telling him not to
presume to celebrate solemn Mass, unless I first found out from my most
serene Lordship what order he had given about his person. When my letters
were read out in public and posted in the city, he had them publicly torn up,
and openly stood out with his contempt for the apostolic see. You know how
I would put up with this, I who before was ready to die rather than have the
Church of Saint Peter degenerate in my time. You are well aware of my
character, knowing that I would put up with things for a long time, but once
I have decided not to put up with things, I am happy to meet all dangers. It
is necessary, therefore, for one to face danger with the help of God, so that
one is not forced to sin through excess. See what I say and consider from what
grief it arises.
But it has come to my attention that he has sent over some cleric or
other, to say that Bishop Malchus was killed in custody for the sake of money.
Concerning this matter, there is one thing which you should briefly suggest
to our most serene Lordship, that if I his servant had wanted to be involved
in the deaths of even the Lombards, today the Lombard people would have
13. The island of Gorgona, close to Pisa, had long been associateO with monks, and it is
mentioned in Epp 1.50; 5.17. The relics of the martyr, Saint Julia, were interred here. Pope Leo
IX bestowed privileges on the place in the eleventh century, but it was later abandoned. The ex-
priest Satuminus (or Saturus), appears to have lost his clerical status and to have been returned to
the lay state. There was no exconununication as yet, but it was seen as a possibility later. See Epp
5.17, 18. The 'last rites' come from the Latin viaticum, used as a 'public road,' 'voyage' or 'road
tax,' but with the religious sense of 'holy eucharist for the sick and dying.'
14. For Sabinian, papal emissary at the imperial court, see Epp 3.51, 52, 65.
15. For Antonius, administrator of the Dalmatian patrimony, see Ep 3.22.

BOOK FIVE
327
neither a king nor dukes nor counts, and would be divided in utmost
confusion. But, because I fear God, I am afraid to involve myself in the death
of any human at all. For recently Malchus was neither in custody nor in any
pain, but on the day when he stated his case and was sentenced, he was taken
by the notary Boniface to his home, without my knowledge, and a meal was
provided for him, and he dined there and was honored by the notary, and
during the night he suddenly died. I think that your Beloved has already found
this o1 wanted to send over our Exhilaratus concerning that matter, but,
as I judged that the same case had already been dealt with, for that reason I
decided against it. 16
Would your Beloved please tell Lord Romanus that, for the sake of Bishop
Felix, as you wrote, I am writing letters to a most excellent man and manager,
if God shall command it, and I am sending them over through my agent. For
recently, when I was writing to no one else, it was hard for me to write just
to the manager. He must also admit that Catellus, a palace official, is wickedly
wasting all of his possessions, from what Virigantinus affirms. I could scarcely
have forced him to feel obliged to give some small sum from his mother's
account, for the expenses of the same Virigantinus, who is free for reading in
his monastery, but cannot do manual work. 17 _
Month of October, thirteenth indiction
5.7 Gregory to Cyprian, deacon and rector of the Sicilian patritn ony 18
I October 594
With regard to the Manicheans, who are on our holdings, I have often
admonished your Beloved that you should pursue them as much as possible,
and recall them to the Catholic faith. If time allows it, I ask you to make a
careful inquiry on your own, but if other reasons do not allow it, do so
through other people. However, it has come to my attention that there are
Jews on our holdings, and they are totally unwilling to be converted to our
God. But I think that you ought to send letters through all of your holdings
on which the Jews themselves are known to reside, promising them from me
16. In a note at MGH 1: 286, Bishop Malchus is described as administrator of the Dal-
matian patrimony (see Ep 1.36). This is unusual in Gregory's administrative system. Admi-
nistrators were normally defenders, with the rank of sub-deacon. This better suits sub-deacon
Antoninus. If Malchus was in fact administrator of the Dalmatian patrimony, it provides a
special case, like Gaul, and it indicates the gravity with which Gregory approached the
situation in Salona. This is supported by Malchus' death in custody 'for the sake of money.'
Exhilaratus appears in Ep 7.29 as a secundicerius ('functionary of the second rank ').
17. This Lord Romanus cannot be the exarch of Ravenna, as this letter was being sent to
Constantinople. He was probably an official at court. Felix was bishop of Serdica, modem Sophia,
in Bulgaria. Serdica (or Sardica) was the provincial capital of the Roman province of Dacia. For
Bishop Felix, see Ep 5.8. The 'manager' seems to have been a senior court official. Catellus was
entrusted with the public purse. The monastery of the monk Virigantius is not known.
18. For this deacon, see Ep 3.55.

328
THE LETTERS OF GREGOR Y THE GREAT
in particular that, whichever of them converts to the true God and to our
Lord Jesus Christ, will have the tax on his holding reduced to some degree.
And I also want this to be done in the following way: Suppose one of them
is converted, if he has a tax of one gold coin, let a third be deducted for him.
If it is a tax of three or four gold coins, there should be a deduction of one
coin. If it is somewhat higher, then a deduction should be made in accordance
with the same proportion, or certainly according to what your Beloved
decides. Thus the tax burden would be relieved for the convert, and Church
funds would not be under pressure from a heavy expense. Nor are we doing
this unprofitably, if by relieving their tax burden we bring them to the grace
of Christ. For, although they themselves come to us with little faith, even so
these who are born from them can now be baptized with greater faith. Our
profit, therefore, is either themselves or their children. Whatever we lose in tax
for Christ's sake is not a serious loss.19
Furthermore, some time ago, when John the sub-deacon was coming here,
your Beloved wrote something for me. I read all of this in the same hour, and
then left a gap of many days. After a delay of many days, retaining in my
memory, it seemed, all that I had read, I replied to each single point. But now
I think that one item escaped my memory, and I suspect that I gave no reply
concerning it. For you had written that money was being given to farmers on
loan, through the agency of some debt collectors, so that they should not
borrow from others, and be oppressed either by interest payments or by the
prices of things. This item was most satisfactory for me. And if in fact I had
already written about it, preserve what I wrote. But if, as I suspect, I did not
give any reply at allover it, with definite advice, then you ought not to delay
in giving money for the use of farmers, as the Church property is not wasted
and from it the farmers' profits are supported. But if there are any other
matters also, which you consider to be profitable, you ought to present them,
putting aside any uncertainty.
5.8 Gregory to Felix, bishop of Serdica 20 I October 594
You yourself have no doubt as to how obedience and reverence ought to be
shown to your superiors and to your inferiors also. In this matter, it is most
advantageous if humility that deserves applause can uphold what the force of
discipline imposes, without anyone's pressure. And so, it has come to our
attention that your Fraternity does not deign to obey our brother John,
bishop of Prima Justiniana, according to custom, and are unwilling to add
your signature in the normal way either to his decree or to the reply that he
19. For other references to the dualistic sect of Manicheans, see Epp 2.31; 6.14. On this topic
of taxing of the Jews, see Ep 4.26, where Gregory urged Bishop Januarius of Cagliari to impose
a tax on the Jews in his jurisdiction who refused to convert. Gregory realized the mercenary
nature of such incentives, but he justifies them in this letter. For 'what I wrote,' see Ep 1.42.
20. See Ep 5.6.

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329
sent to us. But if this is so, we are most upset. For you are clearly showing
proof of arrogance on your part. And the words of a divine warning state
loudly how especially culpable this is, where a priest is concerned. 21
Therefore, we encourage you to put aside your arrogant thoughts, and to
show yourself continually humble in obedience to your consecrator and
brother mentioned above, and our fellow-bishop, so that God may rejoice in
the concord of your Fraternity, and others also can derive an example of
good from you. For if you should happen to remain arrogant, which we
do not believe, be aware that we impose a strict and canonical correction of
your pride, as punishment. And so you do well to show yourself of your own
accord with salutary consideration to be that sort of person who you are
compelled to be with the demand of canonical coercion. For after our
warning, you will not be allowed again to be disobedient to those senior to
you, contrary to our custom, following a decision of your own will, and you
should know that we do not neglect or put off an ecclesiastical punishment for
such a serious lack of self-discipline.
5.9 Gregory to Peter, notary in Reggi0 22 I October 594
Those bearing this letter asked that the church plate of the church of Myrie,
which Bishop Severinus had at some stage taken with him to Squillace, be
restored to them. Since, therefore, Church property ought to be secured with
careful concern, this is what we have decided. He should be consecrated bishop
in the same city where the church plate itself could be handed over to him.
But, since they mention that Archdeacon Leo and other clerics of the same
church are there, we order your Experience to warn them to set out for their
own church, and to select someone to be consecrated by them as bishop, so
that, while he is consecrated there with the favor of God, he may himself
receive the property of his church without any ambiguity.23
5.10 Gregory to each of the bishops throughout Illyria 24 I October 594
The preselVation of the order of an ancient custom brings joy to us over your
Solicitude, and also makes your Fraternity secure over your consecration. From
the letters, therefore, which you sent over to us through the priest Maximian and
21. Prima Justiniana was made an archiepiscopal see Oustinian, Novellae 11), and it was
given full jurisdiction over the province of Dacia and the churches along the Danube, as far
as the provinces of Mysia and Pannonia. Gregory confirmed John's appointment to the see,
and sent him the pallium (Epp 5.10, 16). This is two years after his letters to the earlier John
who held this see, Epp 3.6, 7. His recent appointment may explain Felix's lack of respect.
22. The notary Peter was also the recipient of Ep 2.1.
23. Bishop Severinus of Myria, in the face of the Lombard threat, removed himself and
church property to the safety of Squillace. Gregory ordered their return to Myria, but this
does not seem to have happened. Two years later, in Ep 7.35, its pastoral care was given to
the church of Messana.
24. This letter was sent in the same batch of letters as Epp 5.8 and 16.

330
THE LETTERS OF GREGOR Y THE GREA T
deacon Andrew, we have found out that in the person of John, our brother and
fellow-bishop, the consensus of all of you and the wish of our most serene
emperor are in accord. Great exultation has fIlled us, therefore, that such a man
has been promoted, with the authority of God, to the office of bishop, a man
who has been proved worthy of all things by the judgment of his election. 25
Therefore, in accordance with the purpose of your demand, with the author-
ity of our assent we confirm that our brother and fellow-bishop mentioned above
is established in that rank of priesthood which he holds, and we declare that we
consider his consecration as ratifIed, by sending him the pallium. Since we have
entrusted him to carry out our duties in accordance with due custom, for that
reason we see that your Fraternity should necessarily be encouraged not to put off
in any way being obedient to him in these matters which concern the law of the
ecclesiastical order and its discipline, or in other matters which are not subject to
canon laws, so that the obedience shown by you can declare that your Charity
elected him with a sincere judgment. 26
5.11 Gregory to John, bishop of Ravenna 27 I October 594
I fInd that your Fraternity is extremely distressed by the fact that you are
forbidden from wearing the pallium in litanies, due to our criticism of your reason.
But by means of a most excellent patrician and a most eminent prefect, and
through other noblemen of your city, you insolently seek to have this granted to
you. But from careful inquiries, we have found out from Adeodatus, who was
once deacon of your Fraternity, that it was never customary for your predecessors
to use the pallium in litanies, except in the solemn processions for Saint John the
Baptist, Saint Peter the apostle and Saint Apollinaris the martyr. In fact we should
not have believed him at all, because many of our delegates have quite often been
in the city of your Fraternity, and they claim that they have never seen anything
like that. And in this matter, one should believe many witnesses rather than just
one, who attests something on behalf of his own church. 28
But since we do not want your Fraternity to be distressed, and do not want
the petition of our sons before us to be frustrated at all, we grant you the use of
the pallium in solemn litanies, that is on the days of the nativity of Saint John the
Baptist, of Saint Peter the apostle and of Saint Apollinaris the martyr, and on the
day of the celebration of your consecration, but only until we fInd out something
in more detail and greater truth. But in accordance with the original custom, only
when the sons of the Church have been received and dismissed, should your
Fraternity put on the pallium, inside the sacristy, and proceed thus to solemn
Mass, and you should not claim anything more for yourself with the daring of
25. His recent election as bishop of Prima Justiniana.
26. The 'due custom' was provided for in Justinian, Novellae 131.3.
27. For John of Ravenna, see Epp 3.54, 54a.
28. For other references to the deacon, Adeodatus, see Epp 6.31 and 9.168. Apollinaris,
the martyr-bishop, was Ravenna's patron saint.

BOOK FIVE
331
rash presumption, in case, while something is improperly claimed for wearing
outside, even what might be properly allowed may be forfeited.
Month of November, thirteenth indiction
5.12 Gregory to Peter, bishop of Triocala 29 I November 594
We have entrusted the care of being visitor of the church of Agrigento to your
Fraterni, and so we have realized that we ought to consider some profit from
it four labors. For that reason we have written to our brother and fellow-
bishop Maximian, that the fourth part of income which the bishop of the same
church ought to receive, should be applied to you, from the day of your visitation
and as long as you carry out that pastoral care there. And therefore your Frater-
nity must consider with a concerned mind that you should be keen to give earnest
attention to the church from which you receive income, gathering souls together
there for God, curing the wicked of their iniquity, nourishing with words of
encouragement those starting on good works, and mindful of what was written
about the universal Church: 'she eats not her food in idleness.,30
5.13 Gregory to Gaudentius, bishop of Nola 31 I November 594
Since Festus, bishop of the church of Capua, has departed from this lif while
staying in the city of Rome, it has been our concern (a care shown by us over
every single church), to send the present letter to your Fraternity, asking you to
act as visitor to the above-mentioned church, but in such a way that you allow
nobody to presume anything about the promotions of clergy, or income, or orna-
ments and holy dishes, or whatever might exist in the aforesaid place. But it is
fitting that you show all vigilance and care concerning the clergy and people of the
same church, so that they may give due service in vigils and ecclesiastical obe-
dience, with earnest devotion, and so that, through the constancy and encourage-
ment of your Fraternity, they may show themselves such loyal servants to God,
that their obedience can be found to be blameless.
5.14 Gregory to the clergy of the church of Capua, who lived in Naples
I November 594
Since Festus, bishop of the church of Capua, has departed from this life while stay-
ing here, it has been our concern to solemnly delegate the visitation of the desti-
29. This town (frecalas according to a note in MGH, or Trecas) was in the Agrigento region
of Sicily, close to Caltabellotta. Before being consecrated as its bishop, Peter had been a sub-deacon
of the Roman Church: see John the Deacon, Vtta Gregorii 3.7. For Bishop Peter, see Ep 9.21.
30. Maximian, bishop of Syracuse, was Gregory's Sicilian vicar (see Ep 2.5). He died in
November 594 (see Ep 5.20). The quotation is from Prv 31:27: 'she watches the conduct of
her household, and eats not ... .'
31. Gaudentius, bishop of Nola in Campania, was appointed as the visitor of the church of
Capua after the death of its bishop, Festus, who had been accused of laxity by Rome, but died
before his case could be heard See Epp 3.34; 5.14 and 5.27. In the latter, Festus had taken ten gold
coins from his archdeacon, -Rusticus, who had been reduced to a state of abject poverty as a result.

332
THE LETTERS OF GREGORY THE GREAT
tute church to our brother and fellow-bishop, Gaudentius, bishop of the city of
Nola. In our instructions, we have told him not to allow anything to be implied
by anyone concerning the promotions of clergy, or income, or ornaments and
holy dishes, or whatever might exist in the aforesaid place. But it is fining that
you are obedient to his repeated exhortations, so that you should persist with
vigilant care in obedience to the Church and in praise of God, and form your
characters under a worthy discipline of Church rule. Let none of you dare to
oppose his injunctions, but as much with all ecclesiastical reverence as with
guardianship of your church, show obedience to his provisions also, so that, while
your obedience is accommodated to his rule, the prosperity of your church may
be in no way neglected and your care for him may be more willing.
5.15 Gregory to John, bishop of Ravenna 32 I November 594
In the first place I am saddened that your Fraternity writes to me with a
divided heart, exhibiting one sort of flatteries with your letters, and another
sort with your tongue in a secular context. Secondly, it is grievous for me that
even today my brother John keeps on his tongue those derisory words which
notaries normally use when still young boys. He speaks bitingly and is almost
delighted over such witticisms, and flatters friends to their faces, while abusing
them behind their backs. Thirdly, it is grievous and totally detestable to me
that he blames shameful crimes on his servants, during the times when he is
out of his mind, so that they are called old women and even worse things, and
quite openly. After this there is the fact also that there is no discipline to
protect the clergy's way of life. Rather, all he does is show off his sole domin-
ion over his clerics. But the final point, although the foremost in its amount
of arrogance, concerns his use of the pallium outside his church. This is some-
thing which he never presumed to do in the times of my predecessors, and was
never adopted by his predecessors, as our delegates testify, except if relics were
being buried. And where these relics are concerned, only one person could be
found to confirm it. In my time, however, with no respect for me, not only
has he been doing so with the greatest of audacity, but has also done so on
repeated occasions.
From all of these points I find that his episcopal dignity is totally for
external ostentation, and not in his mind. Indeed, I offer thanks to almighty
God that, at that time when this came to my attention, and it had never
reached the ears of my predecessors, the Lombards had settled between me and
the city of Ravenna. For perhaps I had to show people how much I know
about being strict. 33
32. For John, bishop of Ravenna, and their dispute over the pallium, see Epp 3.54; 5.11;
App 6-7.
33. The city of Perugia, lying on the corridor between Ravenna and Rome, was then
under siege: see Ep 5.36; Paul the Deacon, Historia Langobardum 4.8.

BOOK FIVE
333
In case you believe that I want your church to be oppressed or to be
diminished somehow, remember where the deacon of Ravenna used to stand
during solemn Mass in Rome, and ask where he stands today, and you will
realize that I desire to honor the church of Ravenna. But that anybody should
snatch at anything through arrogance, this I cannot tolerate. But I have already
written about this matter to my deacon in Constantinople, asking him to
makuiries through all of those who also have thirty or forty bishops
under them, and if anywhere that custom exists of walking in litanies wearing
the pallium, Heaven forbid that the dignity of the church of Ravenna should
seem to be ditpinished in any way through me. 34
Reflect, therefore, on all of these things about which I have already spo-
ken, my very dear brother. Pay attention to the day of your calling, consider
what account you will give for the burden of your episcopate. Correct that
behavior of a notary. See what is fitting for the tongue, and for the acts of
bishops. Be totally pure with your brethren. Do not say one thing and have
another in your heart, and do not seek to appear more than you are, so that
you can really be more than you appear to be. Believe me, when I came to
this position, I deliberated so carefully and felt such affection for your
Fraternity, that if you had been willing to preserve that same affection of
mine, you would never have found such a brother again, loving you so
sincerely and agreeing with you in all devotion. But learning of your words
and behavior, I must confess that I recoiled. I ask you therefore by almighty
God, correct all those things that I have put before you, especially the vice of
duplicity. Allow me to love you, and both for the present and for the life to
come, it will be to your advantage that your brethren love you. But reply to
this not with words for me, but with your behavior.
5.16 Gregory to John, bishop of Prima Justiniana, in Illyria 35
November 594
It is clear that the combined consensus of all in the election of one man will
be a manifest sign of his goodness. Because, therefore, the report of our
brethren and fellow-bishops that we received declares that you were called to
this rank by the united consensus of the whole priesthood, and by the wish
of our most serene emperor, we have given thanks to our Creator with great
exultation. For He has made your life and acts so commendable from your past
deeds, that he has made you acceptable to the judgment of all men, which is
extremely praiseworthy. We also agree entirely with this, in the person of your
Fraternity, and we pray to the almighty Lord that just as his own grace has
chosen your Charity, even so he may guard you with his protection in every way.
34. His deacon in Constantinople was Sabinian. The letter to which he refers here has
not survived.
35. The third of the batch of letters concerning John's appointment as archbishop of
Prima Justiniana, the others being Epp 5.8 and 10.

334
THE LETTERS OF GREGORY THE GREA T
In fact, we have duly sent over a pallium, and decree that you carry out the
office of the apostolic see with regular renewal, and suggest that you should show
yourself as so approachable among your subjects, that they are encouraged to love
your rectitude rather than fear it. If perchance their sins should demand it, you
will take care so to correct their faults, that you in no way give up the paternal
affection you feel for them. Be vigilant and concerned in guarding the flock en-
trusted to you, and strict with a keen desire for discipline, so that the wolf lying
in wait does not succeed in disturbing the Lord's sheepfold or in harming the
sheep with any chance of deceit. Be quick to make a profit in souls for our God,
with the full attention of your mind. Realize that we have adopted the name of
shepherd not for rest but for hard work. Let us show, therefore, with our work
what we signify in the name. If we examine the privileges of priesthood with cor-
rect consideration, those who are concerned and act well will be honored, but
those who are negligent will certainly be in trouble. Therefore just as this name
leads those who work hard, and are concerned about the health of people's souls,
to eternal glory before God, even so it directs the indolent and inactive into pun-
ishment. Let the people entrusted to you realize in your speech that there is
another way of life. Let the learning of your Fraternity be a welcome encourage-
ment to constraint for them, and your way of life an example for them to imitate.
For the words of your Charity's preaching should reveal what they should love
and what they should fear, and your success should acquire the fruit of this sort
of eternal reward.
Among these matters, let that concern for deliberation constrain you most of
all, so that you never try to have illegal ordinations. But rather, if it happens that
some are being promoted to the rank of cleric, or perhaps to a higher grade, let
them be consecrated due to their merits, not due to bribes or prayers. In no
ordination should they extract any advantages from your Fraternity, in any way
at all, in case, Heaven forbid!, you are entangled in the snares of heretical simony.
And 'what profit would there be for a man,' as the True word tells us, 'if he shall
gain the whole world and lose his own life?' From this it is necessary that we pay
attention to God over everything we do, and despise perishable and temporal
things, while directing our heart's desire to the goodness of eternity.36
However, I was totally unwilling to accept the gifts of your Fraternity,
becauSe it would be extremely incongruous that we should appear to have received
presents from brethren who have been robbed and afflicted. But your legates have
won me over with another argument, by giving the gifts to him who could not
reject your Fraternity's offering. For this is what you should pursue before all else,
that you obtain for the coming Judge the gifts of imperishable souls, as we have
said, so that his reward considers both you for your bringing of offerings and us
likewise for our encouragement of you. 37
36. The pope saw simony, the sale of Church offices for financial gain, as one of the
most deadly sins, like pride, and he campaigned against it constantly. See especially Epp 5.58,
62, 63. The quotation is from Mt 16:26.
37. It was customary at this time for subordinates to give offerings (called exenia) to a
superior, as he assumed high office. It seems that Bishop John is making such an offering to

BOOK FIVE
335
5.17 Gregory to Venantius, bishop of Luni I November 594
We have read again the text of the letter that your Fraternity has sent to us, and
we have carefully noted your concern, but the news of your physical illness has
distressed us. Nevertheless, the Lord's lashes should be endured with patience. For
sickness often leads to purification, and it has let a purified man stand before God,
because life at present causes him distress over this. It is necessary, therefore, that
we should offer thanks to our Creator, even when suffering an infirmity, and we
shoulay that in that life we should profit from that affliction.
Furthermore, in response to your Fraternity's inquiry, we have decided
that the deacon and abbot, whom you indicate has been removed from Porto
Venere, should not even be able to be recalled to Holy Orders. Indeed, it is
proper for you to deprive him of his holy office and condemn him to
penitence. If his acts and way of life deserve it afterwards, he should obtain the
office of prior among the other monks, but only when you decree it. Sub-
deacons also, bound by the same sort of fault, should be deposed irrevocably
from their office, and should receive communion among laymen. In Porto
Venere you will ordain another deacon, who should fill the office of the
deacon who has lapsed from his. We have decreed in our letter that you
should take care that the ex-priest, Saturninus, should never presume to aspire
to the ministry of a holy order, but we give permission for him to looK after
the monasteries in the islands of Gorgona and Capraria, and to remain in the
office which he now holds without opposition from anyone. 38
And so let your Fraternity look after what has been entrusted to you with
vigilant care. With your preaching you must save them from their evil deeds, as
you are able to do, so that you are found both to fulftll the purpose of your office
and to make God be there to recompense you for your actions. But we are
extremely keen to see you and to rejoice in God over your presence here and your
safety. We have sent a vestment for the woman who needs to be baptized, and we
pray that you always write to us about such things. We have also directed that
those bearing this letter should hand over a copy of our Pastoral Care to the noble
priest, Columban. You are not to keep it for yourself, for we are sending over
another copy as quickly as possible, for you to use. 39
Gregory, who was reluctant to accept it. But the bishop's agents pressed their suit, and gave
it to him who could not refuse it, Saint Peter himself.
38. The abbot was J obi nus (see Ep 5.18). Porto Venere was a town in a northern part
of Etruria, a little to the west of Luni. For Saturninus, see Ep 5.5.
39. The presentation of vestments for baptism was, and still is, an important feature of the
Church's baptismal rite. When a church was too poor to meet their cost, Gregory was quite will-
ing to supply them himself. The fact there are two copies of his Regula pastaralis is interesting.
Lengthy extraas from it were included in Ep 1.24, dated 590, and a revised version was sent to
Leander of Seville in 595. Gregory was continually updating and revising his literary works, and
these two copies may have been sent for further feedback from Venantius and Columban. This
eminent Irish monk was active then in Gaul and Italy; see Epp 11.9, 52. In his unanswered letter
to Pope Gregory, he said he had received his Regula, and asked for copies of his Homilies on
Ezechiel and Song of Songs.

336
THE LETTERS OF GREGORY THE GREAT
5.18 Gregory to Constantius, bishop of Milan 40 I November 594
If license to be restored to their office should be granted to the lapsed, then
the force of canonical discipline is without doubt being undermined. For,
nobody is afraid of having desires for wicked behavior, while he has the hope
of returning to office. For, indeed, your Fraternity has consulted us as to
whether the one-time priest and abbot, Amandinus, who was deposed by his
own successor, thanks to his sins, ought to be recalled to that rank to which
he was appointed. This, however, is neither lawful nor could it be done for
any reason, as we decree. If perhaps his way of life should deserve it, seeing
that he has been totally deprived of his holy office, ordain him before the
other monks, in the monastery, as you shall see fit. And so, before all else,
ensure that nobody's supplication should persuade you at all to recall the
lapsed to holy orders, in case punishment like this is believed to be not
established by law but just a temporary edict.
But as for the ex-priest Vitalian, about whom you write that he should be
strictly guarded, we shall have him sent to Sicily, so that, with the hope of
escape from there removed, he can at least restrict himself then to the laments
of penitence. We also decreed that Jobinus, one-time deacon and abbot in
Porto Venere, should be deprived of his office, and wrote that another deacon
should be ordained in his place. Similarly we also decreed that the three sub-
deacons who had lapsed, as reported by your Fraternity, should be deprived
and without their office forever, and be provided with Holy Communion as
if they were lay people. However, we have ordered the ex-priest Saturninus to
make a sworn statement that he will never presume to apply for a ministry of
holy orders. And we want him to remain in the same island in which he was
deprived of holy orders, allowing him to have and show care and concern for
the monasteries there, since we believe that, even from his lapse, he has been
made more cautious, and is guarding the monasteries entrusted to him now
with even more concern. 41
As for John, notary of your church, the affection with which we love you
and have long-since loved you, has warned us to write to you that while his
sin provokes you, you should not give any order which applies to a sin having
been committed. Beware of this, therefore, and inquire carefully into the
property of your church in whatever ways you can, provided you neither give
offense to God, nor let that man find a means whereby he can accuse you in
front of other men. For we wrote not to defend John, nor to commend his
person without reason, but to prevent your soul, already stimulated by anger,
from being overwrought by any further matter. It is necessary, therefore, that,
40. For Bishop Constantius, see Epp 4.1-3, 22, 37.
41. For Jobinus, see the preceding letter. For Saturninus, see Epp 5.8, 17. He was forced
to provide a cautio, usually 'security,' but here a sworn statement, it seems, as made by
administrators of the papal patrimony on Saint Peter's tomb, assuming office.

BOOK FIVE
337
just as we have said before, you should not be at all remiss in inquiring into
the property of your church with a careful investigation, in the fear of God.
Furthermore, the letter of your Fraternity, our very dear friend, has made
us wonder greatly about the person of Fortunatus. But either the words
themselves were not written by you at all, or certainly if they are yours, we
do not in any way recognize our brother Lord Constantius in them. For you
ough.have paid attention, and still ought to pay attention to the fact that
we are writing on behalf of your reputation. For while the aforesaid Fortu-
natus reminds us that he suffered violence there and could not find a defender
to give him help, what does he attack other than your ill-will? Therefore, so
that this matter does not blacken your reputation among some people, and it
is not detrimental to your church, if the case is a good one, you ought to send
a person here instructed by you, so that the nature of the case can be weighed
and terminated without your ill-wil1. For, especially after his complaint, if the
sentence is handed down in your favor, he is believed to have been defeated
not by reasoned argument, but by your power alone. But for the sake of the
affection which binds us to you, we do not cease from warning you that you
should do what is good for your reputation. We know that, although our
exhortation may sadden you for a while, yet afterwards, when the purpose of
your quarrel has been laid aside, it will bring you joy. 42
Month of December, thirteenth indiction
5.19 Gregory to Romanus, exarch of Italy, resident in Ravenna 43
I December 594
Before your Excellency, the audacity of evil men ought to find the stings of
punishment rather than the comfort of a defense. For it is serious enough if
an evil act should happen to find a refuge there, where it is right that the
censure of discipline should apply. And so it has come to our attention that
Speciosus, an ex-priest, who had been allotted to a monastery by our brother .
and fellow-bishop, John, left it contrary to the wishes of his bishop, and
despising the strength of the Church's constitution, resisted the aforesaid
bishop, relying on your protection. And because this without doubt stirs up
hatred for your Excellency, you must suspend yourself from protecting him,
showing discretion, in case, if he uses the pretext of your name to be disobe-
dient and abusive to his pastor, his bishop is forced to defend your judges
against you for the moment, and to offend your Excellency over this matter,
and to distress us equally over your quarre1. 44
We have found out furthermore that some women, horrible to relate, who
have remained until now in their religios and monastic habit, have put aside
their habit and are associating with husbands, which we cannot mention with-
out heavy grief. But in fact, while they presume to speak and attack, they are
42. For Fortunatus, see Ep 4.37.
43. For Romanus, ex arch of Italy, see Epp 1.32; 2.38; 3.31; 5.11, 40.
44. The fellow-bishop John is presumably John of Ravenna.

338
THE LETTERS OF GREGORY THE GREAT
said to be relying on the patronage of your favor, although the bitterness of
their perversity itself does not permit us to believe it. We seek, therefore, that
you should in no way be involved in such a great sin. For because of God, we in
no way allow iniquity of this sort to remain unpunished. So we request again that
your Excellency should not get involved in the defense of such cases, in case God
defends the injury to himself and others' faults cause discord among us. 45
Month of February, thirteenth indiction
5.20 Gregory to Cyprian, deacon of the Sicilian patri mony 46
February 595
I have received the very bitter letters of your Beloved about the death of Lord
Maximian in the month of November. And indeed he has come to the rewards
he longed for, but we must feel sorry for the unlucky people of the city of
Syracuse, who did not deserve to have such a bishop for a long time. There-
fore let your Beloved take care that just such a person should be chosen for
consecration in the same church, who after our Lord Maximian should not ap-
pear to obtain the same position of control without deserving it. And I cer-
tainly believe that the majority would elect the priest Trajan, who is said to
have an honest mind. But as far as I suspect, he is not suitable for ruling that
place. However, if a better one cannot be found and he himself is not involved
in any charges pending, one could stoop to accepting him, with the pressure
of great necessity.47
But if my wish for this election is sought, I inform you secretly what I
want. Because nobody in the same church seems to me as worthy to follow
Lord Maximian as John, archdeacon of the church of Catana. And if his
election can be brought about, I believe that he would be found to be an
extremely suitable person. But you should also first inquire into him himself
in secret concerning charges that could block his move. But if he is found to
be free of them, he can be legally elected. But if this is done, our brother and
fellow bishop Leo should give him leave so that he could be found free for
consecration. And so I have taken care to indicate these things to your
Beloved. Now it will up to you to take care to look around at everything with
close "attention and to arrange what is welcome to God. 48
45. Gregory had mentioned this most abusive practice of nuns leaving their order for
husbands in a letter to Bishop J anuarius, of Cagliari in Sardinia, Ep 4.24.
46. For Deacon Cyprian, see Epp 3.55; 5.7.
47. For Maximian, see Epp 2.5, 15, 21, 48; 3.12, 50, 53; 4.11, 12, 14, 36, 42. A person called
Trajan appeared later as abbot of one of Syracuse's monasteries, and from there he became bishop
of Melitene (see Epp 10.1; 13.20). It seems very likely that it is the same person.
48. Archdeacon John was in fact elected to the post in Catana, and Gregory sent him
the pallium 8 months later, in October 595 (see Ep 6.18). For Bishop Leo of Catana, see Ep
1.70. According to canon law, clergy were unable to leave their diocese without the bishop's
permission. Therefore Bishop Leo had to give his permission before the consecration of John
could take place.

nOOK FIVE
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5.21 Greory to Severus, bishop of Cervia, visitor of the church of
Ravenna 4 I 10 February 595
The report sent to us has revealed to us the death of the Bishop J ohn. We
therefore solemnly delegate the task of being the visitor for the bereaved
church to your Fraternity. It is appropriate for you to carry this out, in such
a way that nothing concerning promotions of clergy, revenue, ornaments and
holy dispes, and whatever there is in the patrimony of the same church,
shoulabe expected by anyone, and the rest according to custom. 50
5.22 Gregory to the clergy, nobles and people of Ravenna I 10 February 595
Learning of the death of your bishop, it was our concern to solemnly dedicate
the visitation of the bereaved church to our brother and fellow-bishop, to
whom we have granted in our orders that he should allow nothing concerning
promotions of clergy, revenue, ornaments and holy dishes to be expected by
anyone. It is appropriate for you to obey his assiduous exhortations, and the
rest according to custom.
5.23 Gregory to Cyprian, deacon of the Sicilian patrimony I February 595
We believe that your Beloved has already learnt of the death of Bishop Theo-
dore. But because he is said to have made a will, you must carefully inquire
what he had used from the goods of his church. And if, indeed, you learn that
he reduced them to some extent improperly, deal with it in such a way that
the goods themselves are totally repaid by him who is concerned in it. How-
ever, it is appropriate for you to warn the clergy and people of the place itself
that they should elect someone without any delay who should be consecrated
as bishop, as revealed to them by God. 51 .
5.24 Gregory to Castor, notary52 I 10 February 595
The news of the death of our brother and fellow-bisbop, John, has saddened
us very greatly, especially as that city has at this time lost the consolation of
pastoral care. Since, therefore, very many benefits demand that a priest should
be ordained for the church itself without delay, and with Christ's authority,
for that reason we command your Experience to be active in exhorting the
clergy and people with all urgency not to put off electing a priest for them-
selves who should be consecrated. But we want you to advise them before all
49. This letter was sent as one of a batch of letters, including Epp 5.22, 24, 25.
50. The date of Bishop John's death is in doubt. Agnellus, Liber pontifralis ecclesiae
Ravennatis 98 says he died on 22 November 578, and died on 11 January 595, 16 years and 49
days later. LA. Muratori, Rerum italicarum scriptures, 34 vols. (Citta di Castello, 1900-1918), 2:
245 suggests that he became bishop on the feast of Saint Andrew, 30 November. John was
replaced by Marinianus.
51. For Theodore, bishop of Lilybaeum, in Sicily, see Ep 3.49.
52. Castor, a notary of the Church of Rome, lived in Ravenna. He may have been the
administrator of the papal patrimony in the Ravenna region (Ep 5.25, App 6).

340
THE LETTERS OF GREGOR Y THE GREA T
else not to attend to their private benefits in a general issue. Therefore, let
there be no venality in this election, in case they lose their discretion in
making a choice, while seeking bribes, and think one suitable for this office
as he pleases them not with his mrits, but with his presents. For they should
know specially and absolutely that he is not only unworthy of the priesthood,
but he will certainly be guilty of other sins also, whoever shall presume to
market the gift of God with the venality of a purchase price. And so, let him
be elected who is not lavish with bribes but is worthy with merits. For a
penalty will affect both the person elected and the electors, if they attempt to
violate the sincerity of priesthood with sacrilegious minds. But if one or two
have been elected, in every way advise five of the senior priests and five of the
leading deacons to come here together. But as for the clergy besides those who
decide to come, if you think it necessary that some others should be present,
send them to us without delay, so that neither any excuse nor any delay could
eventuate in putting the Church of God in order. 53
5.25 Gregory to Castor, notary54 I February 595
Some matters have come to our attention about the bishop of Pesaro, which
should in no way be left not discussed. Therefore, we advise your Experience
to be active in examining the way of life and actions of the man himself with
a careful investigation. And if perhaps you should find something which could
stain the integrity of his priesthood (Heaven forbid!), send him over to us with
your writings about any truthful discoveries, in every way under suitable
security, so that with this information, as God reveals the truth in greater
detail, we my work out what ought to be done. But you should rightly be
concerned not only about him but also about the lives of other priests too.
And if you can perceive something improper about any of them, be quick to
report it to us, so that the wickedness of their actions may be corrected bene-
ficially with the comfort of God.
It has come to our attention, therefore, that a certain Adeodatus, a citizen
of Pisa, allotted Thomas as guardian for his son and his home-bred slave, his
appointed heirs, with this condition added, that if his heirs should perhaps pass
from this life while still wards, all of his wealth would have to be paid out to
the poor, through the hands of the aforesaid guardian. Those who were ap-
pointed as his heirs soon died, but the above-mentioned guardian is said to
have been prevented by certain people from being able to implement the dead
man's last wish. Wherefore if you find it to be true as we have been told, take
care and show concern to protect and defend the aforesaid guardian reason-
ably, so that whatever was imposed on him he should be able to deliver effec-
tively. But since it is said that the same guardian wishes to buy something in
53. In this letter Gregory again shows his abhorrence of simony.
54. For Castor, see the previous letter. It is not certain who the bishop of Pesaro was,
but in July 596, a Felix was its bishop; see Ep 6.46.

BOOK FIVE
341
the deaconry that is established therein, hurry to reassure him to the full that
what has been left for holy causes in respect of the payment, with your
agreement, could be compl.eted without anyone impeding it.
But as for the monk Valerian, whom you handed over without fault in
the monastery of Saint John, situated in Classe, without doubt we want him
to remain in that monastery. Furthermore, so that your Experience does not
suffer e shortage in your payments, we want you to cover all of your
expenses that have accumulated there in your care for it, from the revenues of
the Holy Church of Rome. And if something is left over, bring it to us when
you come here.
5.26 Gregory to Vincomalus, defender I February 595
With regard to what is good for the Church, it remains our decision that, if
you are not held liable on any condition or to any person, and have not been
a cleric in another city, and the statutes of canon law do not go against you,
you can receive the office of defender of the Church, and whatever we have
imposed on you for the benefit of the poor, you should carry it out without
corruption and with diligence, so as to use this privilege which we have
conferred on you with careful deliberation. You should faithfully work _hard
to complete all that we have charged you to do, as being about to render an
account of your actions before the judgment of our God. We have dictated
this letter for Paterius, notary of our Church, to write down.
Month of March, thirteenth indiction
5.27 Gregory to Gaudentius, bishop of Nola 55 I March 595
Those who look after Church funerals, as Church possibility demands, ought
to obtain subsidies. We therefore exhort your Fraternity with this letter's
message, that for the clerics of the church of Capua, who live in the city of
Naples, you should be keen to distribute according to the old custom a fourth
part for their priesthood, from what accrues for the aforesaid church every
year, so that having some consolation for their expenses, they may be
encouraged to contribute their ministry and office for the same church with
a more devout mind.
Besides, let your Fraternity restore the ten gold coins that Festus, one-time
bishop of the above-mentioned church, took from Rusticus, his archdeacon,
because Rusticus is said to have reached such terrible poverty that something
should be conferred on him rather than taken away from him. For it is hard
to neglect a person even far from his priestly office, when he is subject to
need, while longing for money indecently, so keen to pile it up. 56
55. For Bishop Gaudentius, see Epp 5.13-14.
56. For Bishop Festus of Nola, see Epp 3.34 and 5.13-14.

342
THE LETTERS OF GREGORY THE GREAT
5.28 Gregory to Cyprian, deacon 57 I March 595
Benenatus, our brother and fellow-bishop, alleges that a certain monk, Cicerio,
who, due to his sins, was consigned to penitence by our most beloved son,
Deacon Peter (who at the time was sub-deacon and rector of the Church's
patrimony), was a servant of his under Church law, and he asks for him to be
restored to him together with his goods. And so, it is necessary that your
Beloved should inquire into this earnestly, and if it is established to be truly
so, restore the aforesaid Cicerio with his goods (which are said to have been
deposited at the house of the defender Fantinus), to the ownership of the
church of Misenum, without any delay. Thus, after a culpable lapse has
removed him from the monastic way of life, he may now recognize the yoke
of mastership, which he could have avoided as a permanent monk.
5.29 Gregory to Julian, a recruiting-officer 58 I 2 March 595
If for secular offices their own order and discipline handed down from their
ancestors have to be preserved, who could bear Church orders being con-
founded by rash presumption, neglecting what they have heard, and post-
poning what needs correction by wrongly dismissing it? Indeed you do well
to love charity and persuade men to concord. But since we are compelled by
a consideration of our rank to leave aside those unwanted things which have
not come at all to our notice because of God, for that reason, as Maximus
comes here, we take care to examine him in detail as to what has been said
about him, and we are confident in the protection of our Creator, as we are
deflected neither by anyone's favor nor by any wrongdoing from the status of
canon law and the rectitude of justice, but we freely presetve what agrees with
reason. For if (Heaven forbid!) we neglect the care and energy of the Church,
idleness destroys discipline and will certainly harm the souls of the faithful, while
they receive examples of this sort from their own bishops. 59
But as for your writing that the wish of the palace and its love of the
people are not discordant, this matter neither recalls us from our desire for
justice nor makes our intention fail in searching for the truth. And so, magnifi-
cent son, we must keenly ensure that each person reconciles himself with the
love of God. For human love without divine grace - what shall I say for the
future, as in every way it does greater harm?
Dated the second day of the month of March, thirteenth indiction
5.30 Gregory to Maurice, Augustus I 12 March 595-
The piety of your Lordship, which has been accustomed to preserve your
servants with mercifulness, has been resplendent here with such a kind
57. For the deacon, Cyprian, see Ep 3.55.
58. The rare noun scribo was used elsewhere by Gregory for a 'recruiting officer,' (see
Ep 2.50), but here it may be a place called Scriboni. See Ep 5.30 below.
59. For Maximus of Salon a, see Ep 4.20.

BOOK FIVE
343
subvention that the indigence of all the infirm has been relieved by the
consolation of your generosity. For this reason all of us with tearful prayers
ask that almighty God, wp.o has stung the heart of your Clemency to do this,
should preserve the empire of our Lordship safely, in the constancy of His
love and extend his victories in all nations with the help of his majesty. And
so, Scribo has paid out honestly the thirty pounds of gold that my fellow
servant usa brought here, to priests and to those in need and to others. 60
e nuns have come to this city from various provinces, fleeing after
being captured, and several of them were placed in monasteries, as far as the
possibility of the places allowed, but those among them who could not be
housed at all, are living singularly destitute lives of poverty. Because of this,
it has been decided that what could be spared from the blind and maimed and
other invalids, ought to be paid to them, provided that not only indigent
locals but also strangers arriving here should receive the mercy of your
Lordship.61 It has thus been brought about that they all pray together in
concord for the life of their Lordship, that almighty God might grant you a long
and peaceful life and allow the most fortunate offspring of your Piety to flourish
for a long time in the Roman republic. Payments have also been made to the sol-
diers through my aforesaid fellow-servant Scribo, in the presence also of the chief
of the household guard, the glorious Castus, in such a way that they all received
the gifts of their Lordship under due discipline, while giving thanks, and they
abstained entirely from the muttering which was normally dominant before then.
Dated the twelfth day of the month of March, thirteenth indiction.
Month of April, thirteenth indiction
5.31 Gregory to the tenants of estates or farms situated in Gaul 62
I 15 April 595
You have been settled amid crowds of foreigners, but even so, reason itself
compels us to suspect that you want to keep well away from the others, by
behaving well. For just as the name of Saint Peter, the prince of the apostles,
shows the Church's family more clearly to such a multitude, even so you
ought to surpass the rest in the splendor of your morality, and continually
60. A subject is needed for 'paid out' (erogavit). Busa seems to be limited to the relative
clause, and Scribo is very likely his paymaster. He appears to be an important person here.
In Ep 2.50, scribo was used for a 'recruiting officer' (see Ep 5.29 above),a possible sense here,
as he distributes money to many groups.
61. For these destitute nuns, see Ep 7.23, a similar letter, written nearly two years later, in
June 597, to Theoctista and Andrew, members of the imperial family. In it, he mentions there are
about 3,000 such refugee nuns within the walls of Rome. Unlike Scribo, we know about Casrus
that he was the son of a nobleman, Felix, and came from the Nursia region of Italy. Gregory
mentioned him in his Dialogi 1.4. Later on, he incurred the displeasure of Maurice for the way
he defended Rome against Lombard attacks, but he was fully supported by the pope (see Ep 5.37).
62. For the pope's patrimony in Gaul, so important for his mission to England, see the
Introduction, pp. 51-58.

344
THE LETTERS OF GREGORY THE GREAT
warn those under you to act well and acknowledge the Lord they serve. So
they may abstain from plundering the local people and from depravities, and
the Church's family is honored not only in name but also with worthy deeds.
But know that we are thinking about you most earnestly. For we have
arranged with Christ's help to send a man of ours up to your most excellent
king, with letters of commendation, to protect and rule you. 63
But because the time of winter has impeded us, we have arranged for you
to be commended to a glorious man and patrician, Arigius. In the meantime
be ready to obey him with the greatest goodwill and obedience, as is proper
for servants of Saint Peter, and to implement whatever you are ordered to do
for the sake of the Church's benefit. We have decided that you should bring
in customary exceptions for its benefit. But let the taxes collected honestly and
with all diligence remain under the care of any of you whom you have elected
with ommon consent. When the man we are going to send up from our side
reaches you, he can receive those taxes from that person. For we are in no
doubt that they can be kept safe reliably through the person agreed on by you.
In this way, act entirely without fault and obediently, so that when the person
who is to control the patrimony itself reaches you, he may know how he
should reward each one of you, as promptly as he can. 64
Dated the fifteenth day of the month of April, thirteenth indiction.
5.32 Gregory to Cyprian, deacon 65 I 20 April 595
Maximian, a most holy man and our fellow-bishop, wanted to purge the
Church of God of evil men, and showed laudable concern over the lives of his
clergy, as you know. For while he was vigilantly paying attention to their
actions with pastoral care, he learnt that some were polluted by a wickedness
commonly called a magical incantation. He even placed them to be kept in
custody, as the letter of your Beloved also reported. But because, for our sins,
he was prevented by death from being able to punish the crime itself, your Be-
loved must quickly investigate this with all care, and thus be zealous in pun-
ishing them according to the enormity of their crime, as you have learnt
through God that the aforesaid bishop could have been moved by his zeal for
correction and justice in this punishment, if he had lived. 66
And so, with all virtue and with all urgency let your Beloved take care to
show your zeal in this case towards our almighty Lord, and to exhibit worthy
63. The agent to be sent by Gregory was the priest, Candidus, appointed five months
later in Ep 66 (September 595), to succeed the patrician, Dynamius, as the administrator of
the papal patrimony in Gaul, but delayed by the winter.
64. For other refs to Arigius, Gregory's temporary agent, see Epp 6.59; 9.212.
65. For Cyprian, his administrator of the Sicilian patrimony, see Epp 3.55; 5.7, 20.
66. For Gregory's first response to the news of Maximian's death, see Ep 5.20. The
'magical incantation,' in Latin canterma, is only found here, but it was sinful and linked with
singing (cantare).

BOOK FIVE
345
opposition to His foes with the infliction of punishments, so that you fulfill
what has been written: 'Do I not hate them, a Lord, that hate you? Am I not
grieved with those who rise up against you?,67 If therefore your Beloved is
inflamed with this zeal, let punishment be shown against those who have
abandoned God and have harmed Him with their evil deeds. But if you are un-
able to carry this out correctly therein, men of this sort ought to be sent over
to us, ided that it can be shown that they can be convicted there without
any difficulty. But because I think that this is impossible, you ought to apply
a strict and severe punishment there. But I am confident that you have as your
helper in a case of this sort the glorious praetor, Lord Libertinus, through the
conciliation of almighty God. However, in this case you ought not to have been
gentle at all, even if some secular judge might have opposed you in court. 68
Furthermore, let your Beloved protect the possessions of the doctor
Archelaus in a reasonable way, so that you do not allow him to be unjustly
burdened at all by some other people.
Dated the twentieth day of the month of April, thirteenth indiction
Month of May, thirteenth indiction
5.33 Gregory to Cyprian, deacon I May 595
It has come to our attention from the report of Theodosius, abbot of the
monastery of Saint Martin, that he has retained three monks there in Sicily, whom
he had sent over for the advantage of his monastery. And he asks from us that,
with your support, he should recall them into his own monastery. And so, let
your Beloved, who knows that we are greatly and fervently zealous over cases of
this sort, have them looked for with a careful ivestigation, and when they are
found, have them sent over to the aforesaid abbot, to whom they are being so
insolent, under suitable care and strict control. Therefore, be careful that legal
strictness is not harmed by some delay or slackness by those allotted. 69
We want you to provide support urgently in every way for those bearing
this letter, because they are known to have been sent over by the above-
mentioned Abbot Theodosius, to look after the services of the above-mention
monastery, so that with your agreement, they can reasonably explain what has
been imposed on them. And it is necessary that you should examine in every
way the slaves of the same monastery, which the aforesaid abbot suggests are
being kept by men of our Church without just cause. And if you find it to be
so, have them given back without any delay.
67. Ps 139:21.
68. From the reference to opposition in court, it seems that there was some doubt as
to whether the offending clergy should be tried before a secular or a Church court. The
doctor reappears in Ep 9.32.
69. The monastery of Saint Martin was in Campania. From the context of this epistle,
it seems that this monastery owned some property in Sicily. The 'strict control' was
supported by provisions against wayward monks outlined in Justinian, Novellae 123.42.

346
THE LETTERS OF GREGORY THE GREAT
5.34 Gregory to Severus, rhetor of the exarch of Ravenna 70 I May 595
Those who give assistance to judges, and are bound to them by sincere
affection, ought to persuade them and suggest what may both save their souls
and not detract from their reputation. Therefore, since we know with how
much sincere loyalty you love the most excellent exarch, for that reason we
have taken care to indicate to your Greatness what has been done, so that
with this information you may encourage him to agree with good reason.
But be aware that Agilulf, king of the Lombards, does not refuse to make
a general peace, provided the patrician lord will agree to arbitration. For he
complains that many acts were committed against him in his territory, during
the time of the peace. And since he demands satisfaction for himself, if reason
leads to arbitration, he also promises that he himself will give satisfaction in
every way, if it is agreed that some hostile deed was done on his side during
the peace. Since therefore there is no doubt that what he seeks is quite reason-
able, there ought to be arbitration, so that, if anything has been done wrongly
on either side, it might be settled, provided the general peace can be streng-
thened with God's protection. For you well know how necessary this is for
all of us. 71
Act wisely, therefore, as you have been accustomed to do, so that the
most excellent exarch should agree to this without delay, in case the peace
appears to be rejected through him, as he is not accelerating it. For if he were
unwilling to consent, he in fact promises instead to make a special peace with
us, but we know that various islands and other places will certainly perish. But
let him consider this and hasten to make peace, so that in this cessation, at any
rate, we can enjoy a moderate amount of peace, and with the Lord's help, the
forces of the republic may be better repaired for resisting. 72
5.35 Gregory to Elias, priest and abbot of the province of Isauria I
May 595
I have received the most charming letter of your Holiness, in which you
satisfied me so that I should not be upset over your not coming to the abode
of Saint Peter, the prince of the apostles, in accordance with my desire. In fact
I wanted very much to see you. But if a difficulty over body or age stopped
you from coming, this suffices for me, that wherever your Holiness should be,
you should pray for me with concern that, although we are divided in body
70. The scholasticus suggests a teacher of rhetoric, or speech-writer, useful for any public
figure like the exarch, needing to be able 'to express things persuasively.'
.71. For Agilulf, king of the Lombards, see Ep 4.2.
72. The patrician lord was Romanus. The Lombard king would agree to a truce with
the exarch, provided he agreed to submit their respective claims to arbitration, presumably
before the pope. For Gregory's other peace initiatives, see Epp 4.2; 6.33; 9.44. His 'special
peace' shows how far he had seized control of government in Italy, where making peace was
by law the right of imperial officers.

BOOK FIVE
347
by our locations, we should never be divided in our love. I have sent over the
Gospel Book, as you requested.
But you have commanded us to promote your son, Epiphanius, to holy
orders, and to send him back to you. We have in fact listened to you in one
matter, but in the other we have not been able to do so at al1. He has certainly
been made a deacon, but whoever once accepts holy ordination in this
ChurcMoes not have the freedom any more of leaving it. If, therefore, I was
not able to see you, I have a consolation in this way, because I find peace in
your son.
But you wanted fifty gold coins to be sent over to you, for the necessary
expenses for a monastery. Judging them to be too much, you gave me back ten
of them, so that we sent forty. But in case even this was perhaps too high, you
still thought it right to bestow on us others from the total. But because we
have found you extremely generous in our savings, we reply to the same
generosity in a similar way. We have sent over fifty, and in case they should
not suffice, we have added on top ten more coins. But in case even this should
still be too little, we have had twelve more added to them. And in this way,
we recognize your love, because you anticipate concerning us, just as you
should anticipate concerning yourself. 73 -
But I ask through our almighty Lord that you offer continual prayers on
my behalf, so that I may be more quickly absolved from the sins with which
I am bound, and from the tribulations with which I am oppressed, and may
fully enjoy the pleasures of a heavenly fatherland. And as for the fact that you
have indicated in your letters in what way you pray for me, realize that it has
greatly relieved me. But now, after my request, do so more than you did
before I had yet made a request. In fact, your Holiness should not be upset
that we have bound to this Church the aforesaid most beloved son of mine
and deacon, Epiphanius, with the intervention of his deaconship, because you
can yourself serve Saint Peter, the prince of the apostles, if not through
yourself in person, yet through your son, and can enjoy the reward of
heavenly remuneration.
But let the Holy Trinity guard you with its protection, and shield you in
the wilderness of the present life from enemies who follow you and block
your way, so that it may both pardon your past sins, if there are any, and with
the hand of its holiness may move aside from you those things which still come
before your face. Let it lead you itself and itself lead you through life and itself
receive you in eternal joy. Let it allow you to attain the lot of those chosen, and
to pray on behalf of me, a sinner, so that I may deserve to be absolved.
73. His gift of 50 plus 10 and 12 gold coins added up to a pound of gold, an extremely
large donation to the monastery. It may be compensation for keeping his son in Rome.

348
THE LETTERS OF GREGOR Y THE GREA T
Month of June, thirteenth indiction
5.36 Gregory to Maurice, Augustus 74 I June 595
The piety of our Lordship in his most serene commands, while he was keen
to refute me on certain matters, by sparing me has not spared me at al1. For
in them with the refined sense of 'simplicity' you call me 'nalve.,75 For
indeed, in Holy Scripture, when 'simplicity' is used in a good sense, it is often
carefully associated with prudence or rectitude. Thus, it has been written also
about the blessed Job: 'there was a simple and upright man,,76 and Saint Paul
the apostle warns us saying: 'I want you to be wise as to what is good, and
simple as to what is evil';77 and Truth in person warns us in the gospel
saying: 'Be prudent as serpents and simple as doves,'78 indicating that it is
quite useless if either prudence is lacking in simplicity, or simplicity is lacking
in prudence. Therefore, to make his servants erudite for all things, he wanted
them to be both simple like doves and prudent like serpents, so that in them
the smartness of the serpent may sharpen the simplicity of the dove, and the
simplicity of the dove temper the smartness of the serpent. 79
It is without doubt quite certain, therefore, that I am called naIve, as I am
denounced as simple in the most serene orders of my Lordship, without the
addition of prudence, for being deceived by the smartness of Ariulf. 80 I also
confess myself that this is so. For if your Piety were to keep quiet about it,
the reasons for it cry out. For if I had not been naIve, I should not have come
at all to tolerating what I suffer in this place amid the swords of the Lom-
bards. But in what I told you about Ariulf, that he was prepared with all of
his heart to come to the republic, while I am not believed, I am also con-
demned for having lied. But although I am not a real priest, I know that this
is a serious injury for a priest, that while servant to the Truth, he is believed
to be false. I have known for a long time that Nordulf is believed more than
I am,8! and Leo 82 is trusted before me, and now more creduli7 is placed
in those who appear to be intermediaries than in my assertions. 8
74. This letter was sent as one of a batch to the imperial court (Epp 5.36-39).
75. When Gregory says here that he is called fatuus, it does not mean 'fatuous' as
historians presume. The 'niive' is preferable. In his application of it to Job and Saint Paul,
he sees this 'simplicity' as a virtue.
76. Jb 1:1.
77. Rom 16:19.
78. Mt 10: 16.
79. These antitheses are typical of Gregory's artistry.
80. For Ariulf, duke of Spoleto, see Epp 2.4, 38.
81. Nordulf was a barbarian, probably a Lombard, in the service of the exarch, Romanus.
82. This may be the ex-consul and governor of Sicily, the Leo in Epp 1.3, 70.
83. The Latin ad medium had many senses, but in the context 'those at the middle'
suggests the emperor's mediators or 'intermediaries.' For the irony here between two close
friends, see the Preface to volume 1 and also the Introduction, pp. 18-22. The Latin certainly
does not suggest any real animosity between them.

BOOK FIVE
349
And indeed, if the captivity of my land was not increasing every moment
of every day, I should happily keep quiet about my being despised and laughed
at. But this afflicts me strongly, that while I endure a charge of falsehood, so
Italy is led captive each day beneath the Lombards' yoke, and while my sug-
gestions are in no way believed, the forces of the enemy are increasing immen-
sely. But I make this suggestion to my most pious Lordship, that, where I am
concern.e.d;' he might credit me with every sort of evil, but where the good of
the republic and the cause of Italy's rescue are concerned, he might not readily
open his pious ears to anyone at all, but believe the facts rather than words.
But let our Lordship not be over quick to be displeased with the priests,
thanks to his earthly power, but with excellent consideration, because of Him
whose servants they are, let him be their master, in such a way that he even
pays them the reverence which they deserve. For in Holy Scripture, priests are
sometimes called gods, and sometimes angels. For even through Moses it is said
about him who has to be brought to swear an oath: 'he shall present his case
before God,' that is before the priests; and again it is written: 'you shall not
revile God,'84 the priests, of course; and the prophet says: 'For the priest's
lips should keep knowledge, and they should seek law from his mouth, for he
is the messenger of the Lord of hosts.,85 What wonder, then, if your Piety
should deign to honor those to whom God himself attributes honor in his
Holy Scripture, while calling them either angels or even gods?
Church history also testifies that, when written accusations against certain
bishops had been brought before the Emperor Constantine, of pious memory,
he actually accepted the bills of accusation, but calling together the same
bishops who had been accused, in their sight he burnt the bills he had
accepted, saying: 'You are gods, established by a true God. Go and settle your
cases among yourselves, because it is not proper that we should judge gods.'
In this sentence, pious Lordship, he provided something greater for himself
though his humility than for them, through the reverence he showed them.
Before his time, there were some pagan emperors in the republic, who were
worshiping gods of wood and stone, not knowing the true God, and yet they
used to attribute the highest honor to their priests. Why, then, is it surprising
if a Christian emperor should deign to honor the priests of a true God, while
pagan emperors, as I said before, who served gods of wood and stone, knew
how to bestow honor on priests?
Therefore, I suggest this to the piety of my Lordship, not on my behalf,
but on behalf of priests. For I am human and a sinner, and because every day
I transgress incessantly before almighty God, I suspect that there is a remedy
for this for me before the fearful Judgment, if each day I am beaten by
incessant blows. And I believe that you placate the same almighty Lord for
yourself all the more fully, as you afflict me more strictly for serving him
84. Ex 22:9, 28.
85. Mal 2:7. For 'messenger,' the Latin angelus could mean 'angel' in this context.

350
THE LETTERS OF GREGORY THE GREAT
badly. For I had already received many blows, and in my Lordship's added
commands, I found consolations which I was not hoping for. For if I am able,
I quickly enumerate these blows.
First that the peace was taken away from me that I had made with the
Lombards stationed in Etruria, without any expense for the republic. Then,
with the peace broken, the soldiers were removed from the city of Rome, and
indeed, some were killed by the enemy, but others were placed at Narni and
Perugia; and so that Perugia might be held, Rome was left defenseless. Next
the arrival of Agilulf was a heavier blow, so much so that with my own eyes
I saw Romans bound with ropes round their necks, just like dogs, as they were
led to Gaul for sale. And because we who were inside the city escaped his hands
with God's protection, an inquiry was held from which we seemed culpable, since
the corn ran out, which can in no way be preselVed in this city for long in large
quantity, as I have described more fully in another recommendation. 86
And indeed, I was in no way disturbed about myself, because I was
prepared to suffer any sort of adversity (I admit this with my conscience as
witness), provided I could escape from all of this with the salvation of my soul
at any rate. But I was distressed to no small degree concerning those glorious
men, the praetorian prefect Gregory and the military commander Castus, who
in no way neglected to do everything which could possibly be done, and they
endured most exhausting labot;S in keeping watch and guarding the city in the
same siege, and after all of this, they were shattered by the heavy indignation
of their Lordship. Concerning them, I clearly understand that it is not their
actions that condemn them, by my person, and because they labored by m
side in the tribulation, after their labor they suffer tribulation by my side. 8
But as the piety of my Lordship threatens me with that fearful and terrible
Judgment of almighty God, I beg you through the same almighty Lord not to
do so any more. For we do not know as yet what sort of future each has
there. Paul, the outstanding preacher, says: 'Judge nothing before the ap-
pointed time, until the Lord comes, for he will bring to light what is hidden
in darkness and will make manifest the counsels of our hearts. ,88 However
I say this briefly, that as an unworthy sinner, I have more confidence in the
mercy of Jesus when he comes than in the justice of your Piety. And there are
many things which men do not know about His judgment, for perhaps he con-
demns what you praise, and what you condemn, he will praise. And so among all
of this uncertainty I return to tears alone, praying that th same almighty God
may both rule our most pious Lordship with his hand here, and in that terrible
86. For Rome's defenseless state, see Epp 2.4, 27, 28, 38; Paul the Deacon, Historia Lango-
bardorum 4.16. For their sale as captives, see Gregory, Homiliae in Hiezecbihelem 2 pref.10.
87. For his commander Castus, see Ep 5.30. The praetorian prefect, Gregory, and the
military commander were both condemned, not because of their actions, the pope suggests,
but because of their close association with him.
88. See 1 Cor 4:5.

BOOK FIVE
351
Judgment, may find him free of all sins, and that he makes me please men, if it
is necessary, in such a way that I do not offerid against His eternal grace.
5.37 Gregory to Maurice, Augustus I June 595
Our most pious Lordship, appointed by God, among the other cares of imper-
ial burdens, also pays attention to the preservation of the rightness of priestly
love wipiritual zeal. Of course, he considers piously and truthfully that
nobody can rule earthly things righteously unless he learns how to handle
things divine, and to judge the peace of the republic from the peace of the
universal Church. For what human virtue, most serene Lordship, what mortal
strength of arm would presume to raise its irreligious hands against the glory
of your most Christian rule, if the minds of priests burned to beseech their
Redeemer as one, on your behalf, and, as was proper, of your merits? Or what
sword of a most ferocious race would proceed violently and so cruelly to
destroy the faithful, if the lives of us who are called priests, and are not priests,
were not weighed down by most wicked deeds? But while we leave what is
appropriate for us and consider what is inappropriate for us, we associate our
sins with barbarian forces. Our sin has sharpened the enemy's swords, which
burdens the strength of the republic. But what can we possibly say, since-we
oppress the people of God, over whom we unworthily preside, with the
burdens of our sins, and destroy with our example what we preach with our
tongue, and teach unjust things with our works and with our voice alone put
forward what is just? Our bones are worn away with fasting, and we are
swollen in our mind. Our body is clad in ragged clothes, but we surpass the
purple with the pride of our heart. We are lying in ashes, and we despise those
on high. Teachers of humility, as leaders of arrogance we keep our wolves'
teeth hidden looking like a lamb.
But what end is there for this, except that we persuade humans, but are
manifest to God? For this reason our most pious Lordship, so as to curb the
movements of war, seeks peace most providently for our Church, and deigns
to bring back the hearts of priests to union with it. I certainly pray for this,
and for my part, I offer obedience to your most serene commands. But because
it is not my cause, but that of God, and because not only I but the whole
Church is torn apart, because holy laws, because a venerable synod, because
even the very commands of our Lord Jesus Christ are torn apart by the
invention of some arrogant and pompous talk, let our most pious Lordship cut
the seat of the wound and bind the sick man with bonds of your august
authority if he resists. For when you press down on those things, you raise up
the republic, and when you cut away such things, you drag them from the
width and breadth of your kingdom. 89
89. This letter accompanied the previous one, but in it, Gregory raises for the very first
time his opposition to the patriarch of Constantinople, due to his arrogant use of the title
'ecumenical patriarch.'

352
THE LETTERS OF GREGORY THE GREAT
It is clear, therefore, to all who know the gospel, that the Lord's voice
committed the care of the whole Church to the apostle Saint Peter, the prince
of all the apostles. Because it was to him that it was said: 'Peter, do you love
me? Feed my sheep.,90 To him it was said 'Behold, Satan has desired to sift
all of you like wheat; but I have prayed for you, Peter, that your faith may
not fail, and when you are converted, strengthen your brethren.,91 To him
it was said 'You are Peter, and upon this rock I will build my Church, and the
gates of Hell shall not prevail against it. I will give you the keys of the
kingdom of Heaven, and whatever you shall bind on earth shall be bound in
Heaven, and whatever you shall loose on earth shall be loosed in Heaven. ,92
Behold, he accepts the keys of the kingdom of Heaven, to him the power of
binding and of loosing is attributed, to him the care of the whole Church and of
the empire, and yet he is not called the 'universal apostle.' But my fellow-priest,
John, a most holy man, is attempting to be called a 'universal bishop.'
I am compelled to exclaim and say: 'What times! What immorality!' Look,
in parts of Europe everything has been handed over to the control of barbar-
ians, and cities have been destroyed, army camps overwhelmed, provinces
depopulated, and no farmer inhabits the land. Worshipers of idols run riot and
daily oversee the deaths of the faithful, and yet priests, who should have lain on
the pavement and in the ashes with tears in their eyes, seek out names for them-
selves full of vanity, and boast of new and profane titles. 93
Most pious Lordship, you may be wondering if I am defending my own
case in this matter, or avenging some special injury. Rather, I pursue the cause
of almighty God, the cause of the universal Church.
Who is that man who presumes to claim a title for himself, contrary to
the statutes of the gospel, contrary to the decrees of canon law? If only there
were just one man, even without lessening the force of the word, who desires
to be called 'universal.'
And we know for certain that in Constantinople, many priests have fallen
in the gulf of heresy, and have become not only heretics, but also leaders of
heretical sects. For that is how Nestorius, who thought that Jesus Christ, the
mediator between God and mankind, consisted of two persons, because he did
not believe that God could have become a man, broke away as far as the per-
fidy of the Jews. That is how Macedonius fell, denying that the Holy Spirit
is divine and consubstantial with the Father and the Son. If, therefore, each
individual in that Church claims that title for himself, as the judgment of all
90. In 21:16-17.
91. Lk 22:31-32.
92. For the play on Peter's name, see Mt 16:18-19.
93. The quotation from Cicero (Orationes in Catilinam 1) is followed by a similar
picture of death, destruction and corruption. The famous phrase was first used by Cicero in
his fourth oration against the sacrilegious thief, Verres (and in two later speeches), but the
political context of the Catiline oration, when he was consul of Rome, is the best-known
and most apposite use of his indignant exclamation.

BOOK FIVE
353
honest men has discovered to be the case, then the universal Church (Heaven
forbid!) will collapse from its position, when the one man who is called
'universal' falls. But let Christian hearts be free of that blasphemous title,
whereby the honor of all priests is removed, while one man madly claims it
for himself.
It was certainly due to the eminence of Saint Peter, the prince of the
apostleat it was offered to the Roman pope through the venerable synod
of Chalcedon. But none of them ever consented to use this title of singularity,
in case, while a personal honor was given to one person, universal priests
might be deprived of their due honor. Why is it then that we do not seek the
glory of this title, even when it was offered, yet another presumes to claim this
for himself, even when it is not offered?94
That man, therefore, should be persuaded all the more by the command
of our most pious Lordship, as he refuses to show obedience to canon laws.
That man should be restrained. For he does injury to the holy, universal
Church, is proud in his heart, seeks to rejoice in the title of singularity and
through his private title, places himself above the honor even of your empire.
Behold, we all suffer outrage over this matter. And so let the man responsible
for the offense return to a life of rectitude, and all the disputes among the
priests will cease. For I am the servant of all priests, as far as they live in a
priestly way. For when a priest raises his neck against almighty God, puffed
up with empty glory, against the statutes of our Fathers, I trust in our
almight Lord, that he does not bend my neck before himself, especially with
swords. 5
But I have given a more detailed report to my emissary, Deacon Sabin-
ian,96 as to what has been done recently in this city, due to the report of
this title. And so, let your Lordship's piety consider me your personal friend,
as you have always' specially supported and preserved me, before all others. For
I desire to offer my obedience to you. And yet, I am afraid to be found guilty
of negligence before a divine and terrifying Judge, and following the request
of the aforesaid deacon, Sabinian, my most pious Lordship should either deign
to judge the matter itself, or to put pressure on the man I have often men-
tioned to cease finally from this intention. If he gives in to the most just deci-
sion of your Piety, or to your merciful admonitions, as a result, we shall offer
thanks to almighty God and rejoice over the peace for all the Church granted
through you. But if, however, he persists any longer in the same controversy,
94. There is no evidence to back up Gregory's claim that the synod of Chalcedon
offered the title of 'universal patriarch' to Pope Leo the Great.
95. Posterity remembers Gregory the Great for his own often-used title of 'servant of
the servants of God' (seruus seruorum Det). He saw pride as about the deadliest of all sins,
and was a champion of humility and self-chastisement. The subject of 'bend' is unclear, but
the swords suggest a violent man rather than God.
96. For the deacon, Sabinian, see Ep 3.51.

354
THE LETTERS OF GREGOR Y THE GREA T
we now hold a sure verdict of Truth over this matter, which says Whosoever
exalts himself shall be humbled'97 and it has again been written 'pride goes
before destruction.,98 But I myself, offering obedience to the commands of
my Lordship, have written pleasantly to my aforesaid fellow-priest, and
humbly advised him to rid himself of this desire for vain glory. If therefore he
is willing to listen to me, he has a devout brother. But if he persists in his
arrogance, I now see what will follow. He will find an enemy facing him, of
whom it has been written 'God resists the proud, but gives grace unto the
humble. ,99
5.38 Gregory to Constantina, Augusta I 1 June 595
Since I know how my most serene Ladyship thinks about the heavenly realm
and the life of her soul, I am quite sure that I am committing a sin if I keep
silence over those things that should be suggested to you for fear of our
almighty Lord.
When I learned that in the island of Sardinia there were many heathen,
and that they were still offering sacrifices to idols in the manner of debased
heathenism, and that the priests of the same island were slu'Wsh in preaching
our Redeemer, I sent one of the bishops of Italy there, 00 who has led
many of the pagans to have faith, with the Lord's help. But he has reported
something sacrilegious to me, that those on the island who sacrifice to idols
pay a fee to a judge for license to do so. Even after some of them had been
baptized, and had already given up sacrificing to idols, the fee was still
demanded by the same judge on the island, even after baptism, which they had
been accustomed to pay before for sacrificing to idols. And when the aforesaid
bishop rebuked him, he replied that he had promised such a large sum for his
appointment that he could not pay all of it without cases even of that sort. 101
The island of Corsica is also oppressed by such an excessive number of
exacting payments, and by such heavy taxes, that those living there are
scarcely able to pay the taxes imposed on them, even if they sell their children.
Consequently, the owners of the same island have abandoned their holy
republic, and are defecting to the most evil race of Lombards. For what could
they suffer from the barbarians more grievous, what more cruel, than that
they should be compelled to sell their own children under duress?102
97. See Lk 14:11 and 18: 14.
98. Prv 16: 18.
99. J as 4:6. These quotes from three of the evangelists reinforce his condemnation of
pride as the deadliest of sins, and his own effort to embrace humility.
100. This was Bishop Felix, sent with the abbot, Cyriacus, in May 594 (Ep 4.23).
101. The fee he paid to the imperial government for his appointment to the bench. See
also Ep 3.3.
102. For the legal basis of this practice, see Codex Theodosianus 3.3 and 5.8.1, and Codex
Justinianus 4.43.

BOOK FIVE
355
On the island of Sicily, a certain Stephen,103 an official in charge of
marine charters, is also said to carry out illegal trials and violent acts, by
invading the places of individuals, and by placing sale notices over their
properties and homes without legal authority. As a result, if I wanted to
describe all the actions he has committed that have come to my attention, I
could not accomplish it even in a large volume.
Woutd my most serene Ladyship please look wisely at all of these matters,
and curb the groans of those oppressed? For I suspect that these doings have
not reached your most pious ears. For if they could have reached them, they
would not have continued until now. And our most pious Lordship should be
informed, at an appropriate moment, that he ought to remove this great
weight of sinfulness from his soul, from his empire and from his children. I
know that he will say that whatever is collected from the above-mentioned
islands is sent over to us for the expenses of Italy. 104 But I suggest that even
if less is contributed to expenditure in Italy, yet he should free his empire from
the tears of the oppressed. For that reason also, perhaps, all of that expenditure
in this land contributes less to its goodness, because the taxes are collected
with some admixture of sin. 105 And so let our most serene Lordship order
that nothing should be collected through sin. And I know that even if less
may be contributed for the republic's uses, the republic is greatly helped by
that avoidance of sin. Although perhaps it may turn out to be less assisted
with less expenditure, it is better that we do not live for the present time, than
that you should find some obstacle to eternal life. For consider what thoughts,
what deep feelings parents must have when t.hey drag away their children to
prevent them from being tortured. But those who have children of their own
know well how one should feel for the children of others. Wherefore, let it
be enough for me to have made this brief suggestion, in case, if your Piety
should be unaware of what is being done in these parts, the guilt of my silence
might punish me before the strict Judge.
Dated the first day of June, thirteenth indiction.
5.39 Gregory to Empress Constantina I 1 June 595
Almighty God, who holds the heart of your Piety in the right hand of his
majesty, both gives us protection through you, and provides you with rewards
of eternal recompense, in return for your actions here on earth. For from my
emissary, Deacon Sabinian, who has written to me, I have learnt that your
Serenity has applied yourself with great justice against certain men, who are
arrogantly humble and falsely charming, in the cases of Saint Peter, the prince
103. For the 'recorder' for Sicily, Stephen, see Epp 2.26 and 3.3. These illegal acts point
to- a civil servant with too much power. The empress is asked to control him.
104. This may be the origin of the imperial gift, for which Gregory acknowledges the
receipt in Ep 5.30.
105. A novel approach to tax-collecting, albeit impractical.

356
THE LETTERS OF GREGORY THE GREAT
of the apostles. 1 0 6 And I trust that through the bounty of our Redeemer
you may receive this goodness of your most serene Lordship and most pious
children, together with the reward of our heavenly Father. Nor is there any
doubt that when you release the sinners' chains, you receive eternal goodness,
for in the causes of His Church, you have put in debt Him who has been
given the power of binding and loosing. And so, I still ask that you allow
nobody's hypocrisy to prevail against the truth, because there are some who,
in accordance with the words of the egregious preacher, 'by good words and
fair speeches deceive the hearts of the simple.' 107 They have certainly been
despised for their clothing, but they are proud in their hearts, and they seem
to despise everything in this world, and yet at the same time seek to obtain all
those worldly things. They confess to all men they are unworthy, but cannot
be content with private titles, because they seek out ways to appear more
worthy than all others. And so, as almighty God has established you as ruler
of the universal world, together with your most serene Lordship, may your
Piety through the favor of justice render your service to Him, from whom you
received the right of such great power. Thus, the more truly you serve the
Creator of all things in the execution of the truth, the more securely you
would control the world entrusted to you.
Furthermore, I inform you that I have received advice from my most
pious Lordship that I ought to be at peace with my fellow-priest John. And
indeed, it was proper for a religious lord to instruct priests in this way. But
since my brother, with unaccustomed presumption and pride, calls himself a
'universal' bishop, and in fact during the time of my predecessor of holy
memory, had himself enrolled in the synod with this arrogant title, although
all the acts of that synod were dissolved when spoken against by the apostolic
see, my most serene Lordship intimated something which upset me, because
he did not correct that arrogant priest. Rather, he was keen to turn me away
from what I intended to do. For in this case, I am defending the statutes of the
gospels and canons of the Church, and the truth of humility and rectitude. In
this matter my brother and fellow-priest, whom I mentioned above, is taking
action contrary to evangelical opinion, contrary also to Saint Peter the apostle
and contrary to all the churches and statutes of canon law. But it is almighty
God, in whose hands are all things, about whom it is written 'there is no
wisdom, nor understanding, nor counsel against God.,108 And indeed my
most holy brother, often mentioned by me above, is trying to persuade my
most serene Lordship in many ways. But I am well aware that those fine
orations of his and those tears do not let him purloin anything from anyone,
contrary to his judgment or his feelings.
106. That is, John the Faster, patriarch of Constantinople.
107. Rom 16:18.
108. Pry 21:30.

BOOK FIVE
357
But it is extremely sad that one should despise all others, and yet patiently
tolerate the aforesaid brother and fellow-bishop of mine, who is trying to be
called the one and only bishop. In his arrogance, what is revealed other than
that the time of the Antichrist is already near? For he is imitating him who
spurned the legions of angels, 'united in my throne above the stars of heaven,
I will sit upon the mount of the testament, in the recesses of the North,/ I will
ascend..ab6ve the heights of the clouds, I will be like the Most High.' 109 Where-
fore, I ask by the almighty Lord that you do not allow the reign of your Piety
to be defiled by the pride of just one man, and do not give any assent in any
way to such a perverse title. And in this case, your Piety must not despise me
at alL For, although the sins of Gregory are so great that he ought to put up
with such things, yet Peter the apostle is not guilty of any sins that he might
deserve to suffer such things in your reign. Wherefore, I ask again and again
through the almighty Lord that, just as your parent, the previous emperor, 110
sought the grace of Saint Peter the apostle, you too should take care to seek
and preserve this grace. His honor should in no way be lessened before you,
because of the sins of us who serve him unworthily, since he can both be your
helper now in all things, and afterwards can forgive your sins.
But we have already spent twenty-seven years living in the city of Rome,
surrounded by the swords of the Lombards. How much they have cost this
Church day after day, just so that we can go on living among them, cannot
be estimated. But I briefly indicate that just as in parts of Ravenna, the piety
of his Lordship has a treasurer among the first army of Italy, who pays the
daily expenses as emergencies arise, even so in this city I am his treasurer in
such emergencies. And yet consider that this Church, which at one and the
same time spends so much incessantly on the clergy, the monasteries, the poor,
the people and on top of that on the Lombards, is still under pressure from
the affliction of all churches, which suffer greatly over this arrogance of one
man, although they do not presume to say anything.
But the bishop of the city of Salona has been consecrated without the
knowledge of my emissary, 111 and of me, something that has been done, which
happened under no previous emperors. Hearing of this, I at once sent word to
that upstart, who was consecrated inordinately, that he should in no way
presume at all to celebrate solemn Mass, unless I should learn from my most
serene Lordship that he had himself ordered this to be done. I sent this to him
with the ban of excommunication. And after showing contempt and disrespect for
me, he is said to have denuded his church to pay the audacious bribes demanded
by certain secular individuals, and now even presumes to say masses, and has been
unwilling to come to me, as ordered by your Majesty. But in obedience to the
command of his Piety, for the same Maximus, who was consecrated without my
109. Is 14:13-14.
110. Tiberius II.
111. See Ep 5.6.

358
THE LETTERS OF GREGORY THE GREAT
knowledge, due to the fact that in his consecration he presumed to overlook my
emissary and me, I have been good enough to relax the strictness of priority and
consider him as if he was consecrated at my suggestion.
As for the other perversions of that man, namely the bodily sins about
which I have been informed, and the fact that he was elected with bribes, and
presumed to say masses when excommunicated, I cannot overlook such
undesirable sins, because of God. But I pray and beseech the Lord that none
of these allegations can be found in him, and that the case of the man himself
may be terminated without danger to my soul. But before this can be known,
my most serene Lordship has ordered me with a lengthy command to accept
him with honor when he comes. Yet it is extremely serious that a person
about whom such heinous sins are being reported, should be honored, when
he ought to be questioned and discussed beforehand. And if the cases of
bishops entrusted to me are settled before my most pious emperor through the
patronage of other men, poor me, what am I left to do in that Church? But
I blame it on my sins that my bishops despise me and seek refuge against me
before secular judges, for which I thank almighty God. But there is one other
thing. I expect just a tiny bit of respect,112 and if he puts off coming to me
for a long time, I shall in no way stop from exercising the strictness of canon
law in his case. But I trust that our almighty Lord will attribute a long life to
your most pious Lordships, and place us under your hand not according to our
sins but according to the grace of the Lord. And so I suggest this to my most
tranquil Ladyship, because I am well aware of how much the most blameless
conscience of your Serenity is moved by a passion for rectitude and justice.
Dated the first day of June.
5.40 Gregory to Sebastian, bishop of Resini l13 I 1 June 595
I have received the extremely sweet and charming letter of your Fraternity,
which, although you are never absent from my heart, has even so made your
Holiness be present with me almost in person. But I ask our almighty Lord
to protect you with his right arm, and to grant you both a life of tranquility
here, and when it should please Him, eternal rewards. But I beg you, if you
love me with that love with which you always loved me when present with
you, to pray on my behalf most earnestly that almighty God may release me
more quickly from the shackles of my sins, and let me live freely in his sight,
absolved from the weight of this corruption. For although the pleasure of the
heavenly city that attracts us may be inestimable, yet there are many sorrows
in this life that drive us each day to the love of heavenly things. And these
please me greatly in this way only, that they do not allow anything to please
me in this world.
112. The diminutive aliquantulum is used for ironical self-depreciation ('just a very
little'), a very common usage with this type of diminutive to add modesty to his request. It
is one of several diminutives skillfully used by Gregory. See the Introduction, pp. 105-106.
113. For this bishop of Resini, see Ep 1.27.

BOOK FIVE
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For we can barely say what we suffer in this land, most Holy Brother,
from the person of your friend, Lord Romanus. 114 But I say briefly that his
malice towards us surpasses the swords of the Lombards, in such a way that
they, our enemies and murderers, seem to be kinder than the judges of the
republic, who destroy us with their malice, thefts and deceits. And at one and
the same time to take care of the bishops and clergy, and of the monasteries
also an.cLdie people, and to be careful and vigilant against the treachery of the
enemy, and to be always suspicious about the lies and malice of the dukes,
your Fraternity can imagine what hard work that is, how painful that is, all
the more truly, even as you love me as I suffer all of this all the more purely.
Moreover, having thus greeted you in the appropriate way, I must point
out that a report by my defender, Boniface, has alerted me to the fact that the
patriarch Lord Anastasius,115 a most holy man, wanted to send you to one
of his cities to be in charge of the church there, and you were unwilling to
give your assent. I very gladly embraced your good sense and wisdom and
praised you highly, and considered you fortunate and myself unfortunate, as
I have consented to take on the control of the Church at such a time as this.
But if perhaps your mind, in deference to your brethren and intent on works
of mercy, should ever decide to consent to this request, I ask that you do not
place anyone else's love before mine. For there are churches in the island of
Sicily lacking bishops, and if it pleases you to control a church, with God's
authority, you can do so better near the threshold of Saint Peter the apostle,
with his assistance. But if, however, it does not please you, may almighty God
look after you with his protection and lead you to the rewards of Heaven,
wherever you want to be.
5.41 Gregory to Eulogius, bishop of Alexandria,116 and Anastasius,
bishop of Antioch l17 I 1 June 595
When the outstanding preacher said 'in as much then as I am the apostle of
the Gentiles, I shall magnify my ministry,' and said again to others 'we were
gentle among you,,118 he without doubt gave an example for us who follow
him, that we should both keep humility in our minds but also preserve the
dignity of our order with honor, so that in us humility is not timid, nor is our
uprightness arrogant. For indeed eight years ago, in the time of my predecessor
Pelagius of sacred memory, our brother and fellow-bishop John, in the city of
Constantinople, seeking an excuse from some other reason, held a synod in
114. For this exarch of Ravenna, see Epp 1.32; 2.38; 3.31; 5.6, 11, 19.
115. For the ex-patriarch, Anastasius, see Epp 1.7, 25.
116. The patriarch of Alexandria received several letters from the pope the first Ep 1.24 and
the last Ep 13.43. He was consecrated patriarch in 580; see Theophanes, Chronographia AM 6072.
117. The patriarch of Antioch also received several letters, the first Ep 1.7, the last Ep
8.2. The emperor removed him from his see in 570 (fheophanes, Chronographia AM 6062),
but he was reinstated in 593, and died in office in 599.
118. Rom 11:13 and 1 Thes 2:7.

360
THE LETTERS OF GREGORY THE GREAT
which he tried to call himself the universal bishop. My. same predecessor soon
observed this and sent letters in which he annulled the acts of the same synod,
with the authority of Saint Peter the apostle. I have taken care to send copies
of these letters to your Holinesses, as you can see. Indeed, he prohibited the
deacon, who according to custom was attending at the feet of our most pious
emperor for the Church responses,119 from celebrating solemn Mass with
the aforesaid fellow-priest of ours. I myself followed his decision also and sent
similar letters to the aforesaid fellow-priest of ours, copies of which I have
thought should be sent over to your Beatitude. 120 My special intention was
that we should first of all frequently work on the mind of our oft-mentioned
brother over this matter, which is disturbing the whole fabric of the universal
Church due to this new pride. And if he is in no way willing to bend from
the rigidity of his arrogance, then what ought to be done should be dealt with
in greater detail, with the comfort of almighty God.
For as your Holiness, so venerable to me, is well aware, this title of
universal bishop was offered through the holy synod of Chalcedon to the
pontiff of the apostolic see, which I serve as directed by God. 121 But none
of my predecessors has ever consented to use this most profane title, because
of course if one patriarch is called universal, the title is diminished for the rest
of the patriarchs. But, Heaven forbid, far be it from a Christian mind to want
to seize for oneself the means whereby one might appear to diminish the
honor of one's brethren, to even a tiny extent. Since, therefore, we are
unwilling to accept this honor when offered to us, consider how ignominious
it is that someone else should have wanted to usurp it for himself by force.
For that reason, please would your Holinesses refrain from calling anyone
universal in your letters, so that you do not detract from yourself the honor
which you deserve, by offering an honor to another which he does not
deserve. And in this matter, no sinister suspicion should gnaw at your heart
about our most serene emperor, because he fears the almighty Lord and does
not agree in any way to do anything contrary to the evangelical statutes, or
contrary to the most holy of canons. But although I am separated from you
over long stretches of land and sea, yet I am entirely united with you with my
heart, and I trust that your Holinesses feel the same towards me in every way,
because when you love me in return, you are not far away from me. We give
greater thanks, therefore, to that mustard seed, which from the form of a
small, modest seed, has so spread in every direction, as its branches rise from
the same root and extend upwards, that all the birds of the sky can make their
nests in them. 122 And thanks to that' yeast, which in three measures of
119. Honoratus, at that time his papal emissary in Constantinople.
120. Ep 5.44.
121. See Ep 5.37.
122. For the parable, see Mt 13:31-2, Mk 4:31-2 and Lk 13:19.

BOOK FIVE
361
wheat flour has leavened in one form the dough of the whole human
race,123 and to the small stone, which hewn from a mountain without a
hand being put to it, has filled the whole face of the earth. 124 And this
extends itself in every direction for this purpose, so that from the entire
human race, the body of the whole Church might be reduced to unity and
achieve perfection, and so that the division of its members according to their
distinct functions should be to the advantage of the whole structure.
Therefore, we also are not far from you, because we are as one in Him
who is everywhere. And so let us give thanks to Him who has abolished
enmities, and in his flesh has brought it about that throughout the whole
world there should be one flock and one sheepfold under Him, the one shep-
herd. We should also bear in mind what the preacher of the Truth advises us,
saying 'striving to preserve the unity of the spirit in the bond of peace,,125
and 'strive for peace with everyone, and for that holiness without which no
one will ever see the Lord.' 126 And he also says to other disciples 'if pos-
sible, on your part, living at peace with all men.' 127 For he sees that good
men cannot have peace with evil men. And for that reason, as you both know,
he started with 'if possible.'
But because peace cannot be confirmed except between two parties, wnen
evil men fly from it, the good ought to hold it deep in their heart. On which
it is also said admirably 'on your part,' so that peace should remain within us,
you see, even when it is rejected from the minds of wicked men. Of course,
we truly preserve that peace when we pursue the sins of the proud with the
force of both charity and justice, when we love them but hate their vices. For
indeed, man is the work of God, but vice is the work of man. Let us therefore
distinguish between what God has made and what man has made, and neither
hate a man because of his error, nor love his error on account of the man.
Let us therefore with a united mind attack the evil of pride in man, so
that he himself may first be freed from his enemy, that is, his error. Our
almighty Redeemer will provide strength for our charity and justice, and he
himself will provide for us the unity of his spirit, though placed far from each
other. For through his handicraft, the Church is constructed as it were in the
manner of the ark, with the four sides of the world, and is bound together
with a structure of incorruptible planks and the pitch of charity, and it is not
disturbed by any opposing blast of wind, nor by the swelling of any wave
coming from without.
123. Mt 13:33 and Lk 13:20-21.
124. Dn 2:34-35.
125. Eph 4:3.
126. Heb 12:14. The 'ever' (umquam) is not in the Greek.
127. Rom 12:18.

362
THE LETTERS OF GREGORY THE GREA T
But just as when His grace is steering us, no wave coming upon us from
outside should worry us, even so we should pray from all the depths of our
hearts, dearest brother, that the right arm of His providence should empty the
build-up of bilge-water within us. For indeed our opponent the devil, who
against the humble 'is prowling around like a roaring lion looking for
someone to devour,'128 no longer circles around the sheep folds, as we see,
but fixes his teeth so strongly in some indispensable members of the Church,
that there is no doubt that he will quickly tear apart the whole sheep fold
(Heaven forbid!), unless with the Lord's support a prudent crowd of all the
shepherds runs to the rescue with united minds. You are considering, dearest
brother, who follows the devil from nearby, and in whose priests such wicked
beginnings are breaking out. For he is close to that man about whom it was
written 'he himself is king over all the children of pride.,129 Not without
heavy grief I am forced to say this, that our brother and fellow-bishop, John,
despises the Lord's commands, the apostolic precepts and the rules of the
fathers, and tries through pride to surpass him in his title.
But may almighty God indicate to your Beatitude with what heavy
groaning I am tormented over this consideration, that he who was once such
a close friend, who was loved by all, who appeared to be occupied in alms,
prayers and fasting, out of the ashes in which he sat, out of that humility
which he presented, has taken to boasting, to such an extent that he tries to
attribute the universal Church to himself, and through the pride of pompous
speech is keen to subjugate to himself all that belongs to one single head,
namely Christ, all the members of the same Christ. And it is not surprising
that that tempter, who knows that pride is the beginning of all sin, used it
then rather than anything else for the first human being, and now for some
men makes it follow as a consequence of their own virtuous conduct. For such
people, while they appear to have escaped his most cruel hands to some extent,
through good pursuits in life, at the very apex of good work and in the actual
completion of perfection, he somehow places a nasty little noose. 130
We should pray earnestly, therefore, and implore almighty God with
continual prayers, that He may turn this error away from that man's mind,
removing this evil of arrogance and confusion from the unity and humility of
the Church. With the Lord's favor, we should also combine with all our
powers and see that the limbs living in the body of Christ do not perish
through the poison of one man's speech. For if one is prmitted to say this
freely, the honor of all patriarchs is denied, and when perhaps he who is said
to be 'universal' has strayed into a state of error, no bishop will be found then
to have remained in a state of truthfulness.
128. 1 Pt 5:8.
129. jb 41:34.
130. The diminutive (tendicula) provides an unexpected climax to the polysyllabic list
of good works and perfection before it. Of course 'he,' the 'tempter,' is the devil. The
diminutive is pejorative. Cicero used it in his oration Pro Caecina 23.65 Qegal snares).

BOOK FIVE
363
You should, therefore, preserve the churches as you received them, with
constancy and without prejudice, and this attempt at diabolical usurpation should
achieve nothing in your case. Stand bravely, stand securely and do not ever
presume either to give or to accept writings with the falsity of the word 'universal'
on them. Prohibit all bishops subject to your care from the deftlement of this
adulation, so that the universal Church recognizes you as its patriarchs, not only
in goodrks but also in the authority of the true word. But if any adversities
should happen to follow, we ought to persist with a united mind, and show even
through dying, that in damage to the general good, we do not love anything that
is specifically ours. Let us say with Paul, 'for to me life is Christ, and death is
gain.,131 Let us hear what the first of all the pastors says, 'if you should suffer
anything because of righteousness, you will be blessed.'132 For believe me that
the honor which we have received for .preaching the Truth, should a case of
necessity require it, we more safely give up than retain, for the sake of the same
truth. For the sake of this, as befits your Beatitude, so very dear to me, pray that
I may show you in my works what I dare tell you with my words.
5.42 Gregory to Anastasius, bishop of Antioch 133 I 1 June 595
'Glory to God in the highest and on earth peace to men of good will-;'134
because that great river which once left dry the rocks of Antioch, has finally
returned to its proper channel and is watering the adjacent valleys and those
nearby, and is bearing fruit, one valley thirty fold, another sixty fold but a
third an hundredfold. 135 Now there is no longer any doubt that many
blossoms of human souls are springing up in its valleys, and that they are
turning into mature fruit through the streams of your tongue. And so, we
render unto almighty God with our voices due praise from heart and mouth,
from deep within our souls, and we rejoice in your Beatitude, and not only in
you, but in all of those who are subject to you.
From your Holiness, so charming and pleasant to me, I have in fact
received a letter perspiring, as it were, from your hard work itself. And indeed
I know that after those high points of peacefulness, in which you were
touching heavenly secrets with the hand of your heart, it is extremely hard to
put up with the world outside. But remember that you rule an apostolic see,
and may more quickly moderate your sorrow, since you have become all
things to all men. In the books of Kings, as your Holiness knows very well,
someone is described 'who used either hand for the right hand.'136 In this
131. Phi11:21.
132. 1 Pt 3: 14.
133. For the ex-patriarch, see the previous letter. This letter is Gregory's response to the
restoration of Anastasius to the see of Antioch.
134. Lk 2:14.
135. See Mt 13:23.
136. 1 Chr 12:2 ('they were archers who could use either the right or the left hand').
Both MGH and Norberg opted for Ehud in Jgs 3:15, but he was just left-handed.

364
THE LETTERS OF GREGOR Y THE GREA T
matter I am not in doubt over my Lord Anastasius, formerly my most
charming and pleasant patron. For, while he draws earthly works into
heavenly profits, he turns his left hand to the function of the right, so that his
heavenly intention completes its work as it were with his right hand, and
while the care of temporal matters is turned to the goodness of justice, his left
hand is changed to the fortitude of the right.
And indeed, these things can in no way be without onerous pain and
disgust. But let us remember the labors of our predecessors, and what we
endure will not be burdensome. For 'we must through many tribulations enter
into the kingdom of God'137; and 'we were pressed beyond measure above
our strength, so that we despaired even of life. But we had the sentence of
death in ourselves, that we should not trust in ourselves.' 138 And yet 'the
sufferings of this present time are not worthy to be compared with the glory
which shall be revealed in us.,139 How therefore can we, who are weakly
sheep, pass through the trouble of this lifetime, in which we know that even
rams have perspired heavily?
In truth, neither my pen nor my tongue suffices to describe in full the
extent of the tribulations I suffer in this land from the swords of the
Lombards, from the injustices of judges, from the insolence and incivility of
law cases, from the care of my subjects and also from my bodily troubles.
Although I can briefly say something about these things, I hesitate in case,
while your most holy Beloved is afflicted by your own tribulations, I might
add mine to them also. But may almighty God both fill the mind of your
most holy Beatitude through the abundance of his piety with every consola-
tion, and allow me, unworthy as I am, to have rest at some time from these
evils which I suffer, through your intercession. 'Amen. Grace be to God'.
These words you see taken from your letter, I place in my letters for this
reason, that your Beatitude should know that with regard to Saint Igna-
tius 140 he is not only yours but mine also. For just as we have in common
his master, the prince of the apostles, even so none of us also has the disciple
of the same prince as his alone. But we have received your generous present
with the feelings right for it, so beautifully redolent and so beautifully fla-
vored. And we give thanks to almighty God because what you do, what you
say and what you give, has both a sweet smell and a sweet taste. And so let
us all say about your way of life: 'Glory to God in the highest and on earth
peace to those on whom his favor rests.,141
137. Acts 14:22.
138. 2 Cor 1:8-9. It continues 'but in God who raises the dead.'
139. Rom 8:18.
140. Saint Ignatius became bishop of Antioch after Saint Peter's departure for Rome.
He himself suffered martyrdom in Rome in about 107.
141. Lk 2:14.

BOOK FIVE
365
5.43 Gregory to Domitian, metropolitan bishop142 I 1 June 595
The letters of your Beatitude, most charming and one whom I should embrace
to the full extent of my heart,143 I received sadly but reread happily. For
who would not grieve in this land, which has been handed over to the swords
of the barbarians, and now has almost no one who can live in it, and yet has
people dying in it every day? But whatever amount of sadness one might feel,
who wQJJki not be aroused by your letters to the joy of exultation? In them
with the efficiency of your speech and the talent of your most powerful
wisdom, they spoke to the depths of my heart, with the tongue not of the
flesh, but of true love. But because I have been cheered up somewhat by
drinking from the fountain of your security, I ask you also, wipe away the
mire of our sadness and draw our affliction on to yourself, with love as your
teacher. For you will not clean the filth of our grief, unless you yourself
befoul the hand of your heart also through compassion. For dirty vessels, to
be free of the foulness of earth, are usually cleaned with soil. And you, if you
turn your mind for a short time to caring for us, so that you can help us, you
as it were clean our dirt with dirt. But because you do this by working and
praying at the same time, if earthly action on our behalf makes anything in
you dirty, let the water of your speech wash it at once. For, because aliliinbs
share the pain if one limb is suffering at all, show that we are as one by
sharing in our labors. For indeed the brevity of my letter prohibits me from
describing the evils which I am suffering both externally and internally, but
our common son, Deacon Sabinian, will reveal our wounds to your most
charming Holiness for you to cure. But with the help of heavenly grace, from
subsequent good health let him know that he is the doctor who can see the
wound. But I am not sending over young men similar to a bishop, unless with
the comfort of almighty God and of your Beatitude, I am first freed from
earthly entanglements and become a bishop myself. For when I discover
myself in my own body, then of course I look outside for ugly people similar
to me.
Dated the first day of June, thirteenth indictment.
5.44 Gregory to John, bishop of Constantinople 144 I 1 June 595
At that time when your Fraternity was promoted to the rank of bishop, you
remember how much peace and concord you found in the churches. But with
what daring or what pride I know not, you have tried to seize a new title for
yourself, which could have offended the hearts of all of your brethren. In this
142. He was bishop of Mytilene, in the province of Armenia Secunda, although he was
probably residing in Constantinople. He was a close confidant of the emperor, Maurice,
being a godfather, like Gregory, to the emperor's children. See Ep 3.62.
143. Literally, 'elbow' or 'arm,' ulna was often used as a measure of length, a 'cubit.'
144. For John the Faster, and the dispute over the title he claimed of 'universal
patriarch,' see Epp 1.4, 24; 3.52; 5.37, 39, 41.

366
THE LETTERS OF GREGORY THE GREAT
matter I am extremely surprised, as I remember that you wanted to run away,
to avoid being promoted to the rank of bishop.145 And yet, after obtaining
it, you desire to carry it out in such a way as if you had run to it with
ambitious desire. For you who confessed that you were unworthy of being
called a bishop, have at some time reached a stage where you despise your
brethren, and seek to be called the one and only bishop. Indeed, on this
matter, important letters were sent to your Holiness from Pelagius, my pre-
decessor of holy memory, in which he annulled the acts of the synod that had
been assembled before you, over the case of our one-time brother and fellow-
priest Gregory, because of your abominably proud title. And the archdea-
con 146 , whom he had sent as is usual to the emperor's feet, he prohibited
from celebrating solemn Mass with you.
But after the death of Pelagius, I was induced to take control of the
Church, undeservedly, and both before then, through other emissaries of mine,
and now, through our common son, the Deacon Sabinian, I have taken care
.to address your Fraternity. Not in fact in normal, but in simple language, I
asked you to restrain yourself from such presumption. Then I prohibited my
deacon from celebrating solemn Mass with Your Fraternity, if you were un-
willing to mend your ways. This was to force your Holiness firstly, to have
some respect for shame, so that if that wicked and profane arrogance could not
be cured through shame, then those measures that are strict and based on
canon law should be brought to bear. And because wounds in need of cautery
should first be handled lightly with a gentle touch, I beg and beseech you with
all the sweetness that I can, that your Fraternity refutes all those who flatter
you and defend that erroneous title, and I ask that you consent no more to be
called by a foolish and arrogant title. For as I speak, I am truly weeping, and
from the innermost pain in my heart I reflect (for my sins!) that my brother,
has not been able so far to be brought back to humility. Yet he was appointed
to the rank of bishop for this purpose, that he should bring back the souls of
other men to humility. And I regret that my brother, who teaches the true word
to others himself, does not consent to teaching, even with me beseeching him.
Consider this carefully, I beg you. In this rash presumption, the peace of
the whole Church is being disturbed, and you deny the grace of God that
pours out for all mankind in common. Of course, you will be able to grow in
this grace, but only as far as you decide to get control of yourself. Then you
will be made so much the greater, as you restrain yourself from usurping an
arrogant and foolish title. You will advance only as long as you cease from
claiming it for yourself, by removing it from your brethren. Love humility,
my dearest brother, with all your heart, through which the concord of all
brethren and the unity of the holy universal Church can be preserved. Cer-
tainly Paul the apostle, when he heard some say 'I belong to Paul,' 'I belong
145. See Ep 1.4.
146. This was Honoratus. See also Ep 5.41.

BOOK FIVE
367
to Apollos' or 'I belong to Cephas,'147 was horrified at this dismemberment
of the Lord's body, through which his limbs were somehow joining them-
selves to other heads, and he cried out sayinf 'Was Paul crucified for you? Or
were you baptized in the name of Paul?,14 If Paul, then, avoided limbs of
the Lord's body being partially attached to heads, as it were, other than
Christ's, and indeed to the apostles themselves, what are you going to say to
Christ, ws the head of the universal Church, when you are tried at the last
Judgment, you who try to place all of his limbs under your own head, by
your title of 'universal?' Who, I ask you, is proposed as your model in this
most perverse title, except he who despised the legions of angels appointed as
his equals, and tried to break out to the summit of singularity, so that he
might appear to be beneath no one and on his own above everyone else? Who
even said 'I will ascend into Heaven. I will exalt my throne above the stars of
God. I will sit upon the mount of the testament, on the side of the North, I
will ascend above the heights of the clouds, I will be like the most High. 149
For what are all of your brethren, bishops of the universal Church, but
stars in the sky, whose way of life and speech shine together among the sins
and errors of men, as if among the shadows of the night? When you desire to
raise yourself above them with your proud title, and to trample on their
names in comparison with your own, what are you saying other than 'I will
ascend into Heaven, I will exalt my throne above the stars of God?' Are not
all of the bishops together like clouds, which both rain with the words of
preaching and gleam with the light of good works? As your Fraternity despises
them, and tries to press them under yourself, what else does this say except
what the ancient enemy says, 'I will ascend above the tops of the clouds?'
When I look at all of this sadly, and fear the hidden judgments of God, my
tears are increased and my heart cannot contain my groans, because that most
holy friend of mine, Lord John, a man of such great abstinence and humility,
after being seduced by friendly tongues, has resorted to such great arrogance,
that in his appetite for a perverse title, he tries to be like him who, while
arrogantly wanting to be like God, even lost the grace of the likeness given to
him. And because he sought false glory, he threw away true blessedness. Cer-
tainly Peter, the prince of the apostles, is a member of the holy universal
Church. What are Paul, Andrew and John, but the heads of particular commu-
nities? And yet all were members under one head. And to keep my discussion
brief under a tight belt, the saints before the law, the saints under the law and
the saints under grace, all of these made up the body of the Lord, and were
constituted as members of his Church, and no one ever wanted to be called
'universal.' And so your Holiness must realize how inflated with pride you
147. 1 Cor 1:12. It ends: or 'I belong to Christ.'
148. 1 Cor 1: 13.
149. Is 14:13-14.

368
THE LETTERS OF GREGORY THE GREAT
have become, in wanting to be called by that name, by which no one who is
truly holy has ever presumed to be called.
As your Fraternity knows, surely it was not through the venerable council
of Chalcedon that the prelates of this apostolic see, which I serve with God's
disposition, were called 'universal' when offered the hbnor? And yet not one
of them has ever wanted to be called by such a title, not one has seized this
audacious name for himself, in case, in seizing for himself the glory of being
unique in the rank of bishop, he might seem to have denied this glory to all
of his brethren.
But I know that these things occur to your Holiness from those who serve
you with deceptive intimacy. And I beg your Fraternity to be alert and on
your guard against these men to avoid being deceived by their words. For the
more they flatter you with their praises, the more you should believe that they
are dangerous enemies. Get rid of men like this, and if they are going to
deceive people any way, at least let them deceive the hearts of worldly men
and not those of priests. 'Let the dead bury their dead.,150 But you yourself
say with the prophet: 'Let them turn back at once with a sense of shame who
say to me Aha, aha,'151 and again 'but let not the oil of a sinner fatten my
head.'152 On that also the wise man certainly gives good advice: 'Let many
be at peace with you, but let one in a thousand be your adviser.'153 'Evil
communications corrupt good manners.,154 For the ancient enemy, when
he cannot break into a strong heart, looks for weak personalities already
vulnerable to him, and having placed ladders against their defenses, he climbs
in. Just so he deceived Adam through the woman attached to him. So when
he killed the sons of the blessed Job, he left the weak woman, so that when
he could in no way penetrate Job's heart on his own, he could at least do so,
if it were possible, through the words of the woman. Therefore, let those close
to you who are weak and secular always be shattered in their own persuasion
and flattery, since they earn the eternal anger of God by seeming to love him,
but in an evil way.
Certainly the apostle cried out long ago: 'Little children, it is the last
hour,155 following what Truth foretold. Pestilence and the sword rage
throughout the world, nations rise up against nations," the globe of the earth
is being shaken, cities are sucked under with their inhabitants as the earth
splits open. 156 All that was foretold is coming to pass. The king of pride
is nearby, and (dreadful to relate) an army of priests is being prepared for him,
150. Lk 9:60.
151. Ps 70 (69):4.
152. Ps 141 (140):5, with the impinguet in Gregory's quote ('let it fatten') rather than
the impinget ('will break') in the Vulgate.
153. Sir 6:6.
154. 1 Cor 15:33; as in Euripides, frag. 1024.
155. 1 In 2:18.
156. See Lk 21:10-11.

BOOK FIVE
369
who do service with their necks stiff with pride, when appointed to provide
leadership in humility. But in this matter, although our tongue does not speak
against you at all, the virtue of Him who is specially opposed to the vice of
pride on his own account is aroused for punishment. For thus it is written:
'God resists the proud, but gives grace unto the humble.' 157 On this it is
again said: 'Every one who exalts himself is impure before God.'158 Here
it has b' written against a man boasting, 'why are dust and ashes
proud?'l And on this Truth speaks on its own: 'For whosoever exalts
himself will be humbled.'160 And so that Truth might bring us back to the
way of life through humbleness, he deigned to show in himself what he would
teach us, saying: 'Learn from me, for I am meek and humble of heart.'161
For this, the only-begotten son of God took upon himself the form of our
weakness, for this, the invisible appeared not only as visible but also as
despised, for this, he tolerated insulting abuse, rude mockery and the torments
of his passion, and for this, that God in his humility should teach man not to
be proud. How great, therefore, is the virtue of humility, for to teach this
truthfully, and this alone, He who is great beyond estimation was made so
small, even suffering death. 162 For since the pride of the devil provided the
source of our perdition, the humility of God was found to be the instrument
of our redemption. Indeed our enemy, created among all things, wanted to see
himself exalted above all things. But our Redeemer, remaining great above all
things, deigned to become small among all things.
What do we bishops say, therefore, who have received a place of honor
due to the humility of our Redeemer, and yet imitate the arrogance of the old
enemy himself? Behold, we know that our Creator descended from the summit
of his own high throne, to give glory to the human race. And although cre-
ated from the lowest of the low, we pride ourselves on our abasement of our
brethren. God humbled himself even unto our dust. And as human dust, He
is not embarrassed to look upwards towards Heaven and travel over earth
spreading his word. As a man, as corrupt matter, as the son of man, as a
worm, he did not fear to be raised on high.
Let us recall to mind, dearest brother, what is said through the most wise
Solomon: 'Before thunder shall go lightning, and before ruin the heart will be
exalted,'163 and from elsewhere we might add: 'before glory it is humbled.'
And so let us be humbled in our minds if we are trying to attain true loftiness.
By no means let the eyes of our hearts be obscured through the smoke of
pride, for the greater it increases, the faster it vanishes. Let us think carefully
157. Jas 4:6.
158. Pry 16:5.
159. Sir 10:9.
160. Lk 14: 11.
161. Mt 11:29.
162. See Ph 2:6-8.
163. Sir 32: 10.

370
THE LETTERS OF GREGOR Y THE GREA T
about what the precepts of our redeemer advise us, when he says: 'Blessed are
the poor in spirit, for theirs is the kingdom of Heaven,,164 On this he also
says through a prophet: 'This man will I accept, he that is lowly and afflicted,
who trembles at my word.,165 Indeed, when the Lord '\\"as bringing back
the still infirm hearts of his disciples to the path of humility, he said:
'Whosoever wants to be first among you shall be the lowest of all.,166 In
this matter it is clearly known that one is truly sublime who humbles himself
in his thoughts. Let us fear, therefore, to be included in the number of those
who seek the first seats in the synagogues, and greetings in the market-place,
and want to be called 'Rabbi' by other men. Our Lord contradicts this,
speaking to his disciples: 'As for you, do not be called 'Rabbi. ' You have but
one master, and you are all brothers. Call no one your father on earth, for
you have but one Father.,167
And so, my dearest brother, what are you going to say in that terrible
examination of the coming Judgment, you who seek to be called in the world
not just 'father' but even 'general father.' Therefore, beware of the wicked
suggestion of evil men, and flee any instigation to temptation. Indeed, 'such
things must come, but woe to the one through whom they come.,168
Behold, due to this wicked title of pride, the Church is torn apart, the hearts
of all the brethren are roused to temptation. Does it escape your mind entirely
that Truth says: 'Whoever shall offend one of these little ones who believe in
me, it is better for him to have a millstone hung around his neck and to be
drowned in the depth of the sea?,169 But it has been written: 'Love does not
seek her own things.,170 And behold, your Fraternity claims for yourself
even what belongs to others. Again it has been written: 'in honor preferring
one another.,171 And you try to take that honor away from all others in
your desire to acquire it illegally for yourself. Where is this written, my
dearest brother? 'Have peace with all men, and holiness, without which no
man shall see the Lord?,172 Where is it written: 'Blessed are the peace-
makers, for they shall be called the children of God?' 173
You ought to consider that some root of bitterness is again germinating
and may harm you, and many others may be infected also through it. But if
however we fail to consider it, heavenly judgments will be vigilant against the
swelling of such great pride. And we indeed, against whom a fault of such a
164. Mt 5:3.
165. Is 66:2.
166. Mt 20:27.
167. Mt 23: 8-9.
168. Mt 18:7.
169. Mt 18:6.
170. 1 Cor 13:5.
171. Rom 12:10.
172. Heb 12: 14.
173. Mt 5:9.

BOOK FIVE
371
nature and size has been committed through a wicked act of daring, observe
what the Truth has told us, saying 'If your brother trespasses against you, go
and tell him his fault between you and him alone. If he listens to you, you
have won over your brother. If he does not listen, take one or two others
along with you, so that every word may be established in the mouths of two
or three witnesses. If he refuses to listen to them, tell it to the church. But if
he refuse'listen to the church, treat him as a heathen and a publican.,174
Thus, after sending word through my emissaries once, and then a second
time, seeking with humble words to correct this sin against the entire Church,
now I am writing personally. Whatever I should have done in a humble
manner, I have not failed to do. Even if I am despised for chastising you, it
remains my task to apply myself to the correction of the Church.
And so, may almighty God indicate to your Fraternity with what love for
you I am constrained in saying these things, and how much I grieve over this
case, not against you but for your sake. But I cannot place a person in it
before the precepts of the Gospel, the ordinances of the holy canons and the
welfare of our brethren, however much I might love him.
I have received a most charming and delightful letter from your Holiness
concerning the case of the priests John and Athanasius. 175 I shall reply to you
about this in a subsequent letter, with the Lord's help, because I am oppressed by
such great tribulations, surrounded by the swords of the barbarians, that I am
scarcel y able, not to handle many things, but just to find time to breathe.
Dated the first day of June, thirteenth indiction.
5.45 176 Gregory to Sabinian, deacon in Constantinople 177 I 1 June 595
On the case of our brother and that most reverend man, John, bishop of Con-
stantinople, I was unwilling to write two letters, but one brief letter has been
written that seems to have a mixture of the two, that is both straight talking
and flattery. Would your Beloved please take care, therefore, to give him the
letter that I have sent now. For this is our emperor's will, and as a sequel,
another such letter is being sent, and this would not make his pride happy.
For he has even come to this, that he has sent the Council's acts here, with
the chance use of the priest John, 178 in which he called himself the 'uni-
versal,179 patriarch on almost every line. But I hope in almighty God that
our celestial Majesty is destroying that man's hypocrisy. Yet I am surprised
that he was able to deceive your Beloved into allowing his Lordship the
emperor to be persuaded to send over his own letter about this case to me, in
174. Mt 18:15-17.
175. The case assumed a political dimension in the ecumenical patriarch dispute, as may
be seen in the following letter. For more, see Ep 3.52.
176. This letter was sent to accompany Ep 5.44.
177. Gregory's emissary in Constantinople.
178. For this priest, see the previous letter, and for more, Ep 3.52.
179. The offensive title is given in Greek here (OlKOVP.€J1LKOJ1 'oecumenical').

372
THE LE TTERS OF GREGOR Y THE GREA T
which he advised me that I should make peace with that bishop.180 For if
the emperor wants to uphold justice, he ought to have advised him to refrain
from that proud title, and there would have been peace between us at once.
I suspect, however, that you did not consider at all how cunningly our
aforesaid brother, John, did this. For he did it so that our Lordship the
emperor would be listened to, and John would seem to have been confirmed
in his vanity, or he would not be listened to by me, and his mind would be
irritated against me. But we follow the path of righteousness, fearing nothing
in this case other than the almighty Lord. Therefore, .let your Beloved be in
no way afraid, and for the sake of truth, despise all of those things that you
see elevated in this world with the appearance of Truth, but contrary to it,
and trust in the grace of almighty God and in the assistance of Saint Peter,
recalling the voice of Truth as it said: 'For greater is he that is in you, than he
that is in the world.,181 And in this case, whatever has to be done, do it
with the highest authority. For now that we are in no way able to be
defended against the swords of our enemies, now that for the love of the
republic we have lost silver, gold, slaves and clothes, it is all too ignominious
that through them we should lose our faith also. For to consent to that sinful
title is nothing other than a loss of faith. Therefore, as I have written to you
already in past letters, never presume to approach the altar 182 with him.
5.46 Gregory to Theodore, the emperor's physician 183 I June 595
I give thanks to almighty God, because distance does not divide the minds of
those who truly bear mutual love. For behold, most charming and most
glorious son, we are distant from each other in body and yet we are present
with each other in love. Your works and your letters testify to this. I have
experienced this from you when present, I recognize it from your Glory when
absent. May this make you both worthy of love from fellow man and worthy
before God for eternity. For as love is the mother of the virtues, for that
reason you produce good fruits from your works, because you hold the very
root of those same fruits in your mind. As for that money which you sent to
ransom those captives, with God's help, I must admit that I received it sadly;
happily, of course, for you, as I know that you are thinking of preparing a
mansion in the heavenly kingdom, but extremely sadly for me, for as well as
my care so far of the property of Saint Peter the apostle, I still have to render
accounts for the assets of my most charming son, Lord Theodore, and I shall
be held to account as to whether I spent them carefully or carelessly.
180. Gregory's receipt of this imperial letter is referred to in Epp 5.37 and 39.
181. 1 In 4:4.
182. Literally, 'proceed' with him, but in the context it refers to the Mass.
183. For Theodore, see Ep 3.63.

BOOK FIVE
373
But may almighty God, who has poured deepest feelings of pity into your
mind, and has allowed you to consider carefully what is said about our Savior
through the outstanding preacher, 'that, though he was rich, for your sake he
became poor,'184 may God reveal you rich in virtues at the arrival of the same
Savior, may he make you stand beside him free from all sin, and may he grant
you heavenly goods for earthly ones, and for transitory goods, lasting joys.
But r those things you report doing on your behalf, before the most
sacred body of Saint Peter the apostle, although your tongue might keep quiet,
yet your love orders it to be done. But if only we were worthy, we who
should be praying on your behalf! But because I am not worthy, I am not
undecided. But there are many worthy people here who are being bought back
from the enemy, thanks to your offering, and giving faithful service to our
Creator, for whom you have done what was written: <Hide your chari? in the
bosom of the poor man, and he will pray for this on your behalf.' 18
But since he who shows more love, shows more presumption, I must take
issue with the most charming mind of my most glorious Lordship, Theodore,
because you have received the gift of intelligence, the gift of wealth and the
gift of compassion and charity from the Holy Trinity. Yet while you are
incessantly distracted by secular cases and are occpied by continual trials, you
fail to read each day the words of your Redeemer. But what is Holy Scripture
other than a letter of almighty God to his creation? And certainly if your
Glory had been established anywhere else, and you were accepting a letter
from an earthly emperor, you would not cease, you would not rest, you
would not allow any sleep for your eyes, unless you had first acknowledged
what your earthly emperor had written to you. The Emperor of Heaven, the
Lord of men and angels, sends his own letters to you for the sake of your life,
and yet, glorious son, you fail to read those same letters with passion. Study,
I beg you, and each day meditate on the words of your Creator. Learn the
heart of God in the words of God, so that you long more ardently for eter-
nity, so that your mind is inflamed with greater desires for the joys of Heaven.
For your rest will be all the greater then, as now you have no rest from the
love of your Creator. But for this to be done, may almighty God pour on you
his Spirit, the Comforter. May He fill your mind with his presence, and by
filling it, may he give you relief.
But in my case, learn that here I am suffering many and countless feelings
of bitterness. But I give thanks to almighty God because I am afflicted very
much less than I deserve.
I recommend and entrust to your care my very dear son, your Lordship
N arses, 186 and I know that you take great care on his behalf in all things.
But I beg you to keep doing what you are doing so that, while I seek what I
184. 2 Cor 8:9.
185. See Sir 29.
186. For Narses, see Ep 1.6; 3.63; 6.14; 7.27.

374
THE LETTERS OF GREGORY THE GREAT
see being done, my enthusiasm in seeking it may give some extra support to
your gift. Furthermore, I have received the blessing of your Excellency with
the love with which it was sent here. But I have presumed to send you a large
bowl with two small Attic vases 187 in return for your love, so that when-
ever your eye is led to looking at them, a memory may be recalled to your
mind, even amid the occupations and disturbances of your cases.
5.47 Gregory to Luminosus, abbot of Saint Thomas' monastery in
Rirnini 188 I 6 June 595 .
We have gladly received a petition from you and from your community,
accommodating its execution to your prayers, in accordance with the statutes
of our fathers and the nature of the law. We have sent our decision to our
brother and fellow-bishop Castor,189 and we have totally removed all power
of harming you and your monastery from him and his successors, so that he
neither resides there any longer as a burden on you, nor assigns property of
the monastery. Nor should there be a procession there open to the public. We
have left him this authority, of course, to replace an abbot who has died, by
ordaining another, whom he has chosen in accordance with the common
consensus of your community. But when these things have been completed in
this way, busy yourselves with the work of God and devote yourselves to
constant prayer, just in case, while security of mind that comes from prayer
might seem desirable to you, episcopal strictness may not seem important
(Heaven forbid!) to those whose morals are lax.
5.48 190 Gregory to Leontius, episcopal visitor of the church of Rimini 191
I June 595
From a complaint by the clergy of the church of Rimini (of which you are the
visitor), we have discovered that your Fraternity, after removing all of the
locals, committed the management of that patrimony and the control of other
187. The letter ends with him sending unam anatem cum duobus parvulis act4ris (as in
Norberg). Both PL and MGH opted for 'a duck and two ducklings' (anatem cum duobus parvulis
anaticis, or anaticulis), but besides the transport risk, such basic table fare would not exactly revive
a memory for that long. If made of silver, it would be a more likely gift, and in Jeffrey Richards,
Consul o/God: The Life and Tunes o/Gregory the Great (London, 1980), pI. 12 shows a 'hen and
7 chicks in silver gilt, thought to have been presented to Queen Theodolinda by Gregory the
Great.' But here there is no mention of silver or of gold. The 'three slaves' in Gussanvillaeus , and
'three pictures' in MGH, are sensible, but far from the Latin. Alteserra read anacem, a 'tW ansatum
('bowl with handles'), with Atticis ('Attic vases'), a valuable gift, with long-term memories for his
old friend (who probably cured him at some stage), the very busy doctor Theodore.
188. From 1157 to 1806, this was a parish church. After that date, it reverted to the
status of an oratory. The full name of the monastery attached to the church was that of
Saints Andrew and Thomas, and in Ep 5.49 it is referred to as such.
189. See Epp 3.24; 5.49.
190. This letter was sent with Epp 5.47 and 49.
191. For Leontius, bishop of Urbino, see Ep 3.24.

BOOK FIVE
375
benefits to your own people. 192 If that is so, we are sure that the complaint
of the same clergy is not frivolous. On this matter, we suggest to you with
these words of advice that you should arrange for all those things which
concern the above-mentioned church to be managed and dealt with through
the people who belong to it, which you will look after yourself, or through
the deacon bearing this letter, so that no just opportunity is left for them to
grumble-.-a.gainst you. But if there is perhaps some suspicion of a lack of trust
in their case, arrange for your people to join them also in the legal process, so
that there should be overseers with different concerns affecting them, who will
present detailed accounts to you.
But whatever is added from the revenues of that church should be divided
into four portions, as is customary,193 that is, one should be provided for
the priest, another for the poor. But we want the remaining two portions to
be divided into three. One will help to keep buildings in proper repair,
another should be directed to Castor, the church's own bishop, and the third
should be retained by you.
So if anyone in the clergy of the above-mentioned church is found worthy
of ordination as priest or deacon or in another rank, you have a free license
to promote him, with our authority.
And so be vigilant in saving souls, and be concerned for the righteousness
of the clergy. Do not allow the benefits of the church, of which you are acting
as visitor, to perish unjustly or deteriorate through any stealing, in case
(Heaven forbid!) you could incur the risk of perpetual danger before God, and
the charge of a criminal act before us.
We have discovered, furthermore, that you are acquiring some supplies
from the public purse, and in this matter you are being restrained by shame,
and in causes of the church and defense of the poor, you are not as effective
as is fitting. For that reason, you should abstain from what causes you embar-
rassment, and be content with the stipend that you obtain from the church.
For we shall have a different estimation of you if you want to act differently
after our exhortation. For although you teach those entrusted to you to wage
war against avarice, yet you instruct them not to be content with stipends that
are quite adequate.
5.49 Gregory to Castor, bishop of Rimini I 6 June 595
The text of the petition included herewith indicates to you what prayers
Luminosus, abbot of the monastery of Saint Andrew and Saint Thomas
(established in the city of Rimini), poured out to us with tears in his eyes.
Over this matter, we suggest to your Fraternity that, following the death of
the abbot of that monastery, your church should on no occasion involve itself
192. Gregory often states explicitly in letters appointing episcopal visitors that nothing
is to be alienated from the church where the visitation is being made.
193. Four this fourfold division, see Ep 5.12.

376
THE LETTERS OF GREGORY THE GREAT
in describing and looking after what it has acquired, or in acquiring property
of the same monastery. But we want you to ordain as abbot for that monas-
tery the person whom the community demands unanimously, without excep-
tion, someone worthy in his morality and suitable for monastic discipline.
But we totally prohibit public masses being celebrated there by the bishop,
so that no chance is provided for meetings of the people in the private areas
of the monks, in case the frequent entry of women may commonly thus
attract the simpler minds (Heaven forbid!) into temptation. But we have
decided that this page of our letter should be observed in its entirety in future
by you or by bishops consecrated after you, so that your church, with the
Lord's help, might be content with its own right alone, and so that that
monastery, doing service to nothing but general and canonical jurisdiction,
should carry out its heavenly work with the greatest mental devotion,
removing vexations and all physical inconveniences_
Dated the sixth day of the month of June, thirteenth indiction.
5.50 Gregory to Fortunatus, bishop of Naples 194 I 6 June 595
Theodosius, abbot of the monastery of Saint Martin,195 suggested to us,
with his notification of a judicial claim (which is included below), that his
predecessor, abbot Andrew, had constructed an oratory some time ago in the
home of Marinus, according to his wishes as stated in his will, as a place for
monks to live. And because he demands it to be dedicated in honor of Saint
Peter, the prince of the apostles, and of Michael, the holy archangel, we
thought it proper to encourage your Beloved with the words of this letter to
put all differences aside, and go to the aforesaid place, when the abbot asks,
and to apply the solemnities of a venerable dedication, so that when it is neces-
sary, the revered sacrifices of masses may be celebrated by priests of your
church serving in that holy place. This should be done so that in that monas-
tery, neither your Fraternity nor the priests cause any trouble contrary to the
demands of discipline, and if some suitable occasion arises there for the offering
of various things, the monks should think themselves vindicated. For whatever
should happen to be offered by the faithful should benefit the monks who are
serving God in the same place. Dated the same day as the letter above.
Month of July, thirteenth indiction
5.51 Gregory to Andrew, a scholastic 196 I June 595
We wanted to carry out the wishes of that most excellent gentleman, the lord
and patrician,197 with regard to the person of Donatus, the archdea-
194. For Fortunatus, see Ep 3.58.
195. This monastery is also mentioned above in Ep 5.33.
196. Andrew, a scholastic at Ravenna, is later addressed in Epp 9.102, 152.
197. Romanus, it seems, the exarch of Italy, who died in 598.

BOOK FIVE
377
con. 198 But because it is very dangerous to lay hands on any soul rashly, we
took care to examine his life and deeds with a very careful investigation. And
since many circumstances have been discovered, as we have written to the
same lord and patrician,199 that should exclude Donatus from the episco-
pate, fearing the judgment of God, we have not presumed to consent to his
consecration. We have also decided not to consecrate the priest John, who is
ignorant-Ofihe psalms,200 because this business has certainly shown that he
has too little application. And so they have both been excluded. But when we
urged both parties to elect a bishop from their own clergy, they confessed that
they had no one suitable for this office. We felt distress together with them,
and finally, with a common and concordant voice and assent they repeatedly
sought our venerable brother and priest, Marinianus, as they had learnt .that
he had lived with me for a long time in a monastery.201
He tried to escape the office, but they were finally able to persuade him
in various ways, although with difficulty, to give his consent to their request.
And we were well acquainted with his way of life and had found him diligent
in winning souls, so we did not delay at all in having him consecrated. Let
your Glory therefore receive him as is fitting, and offer the help of your
comfort as he begins his office. For it is extremely onerous for anyone to be
new, as you well know, in any sort of office. But I have great confidence that
almighty God, who has thought him worthy to be in charge of his flock, will
both encourage him to take care of his inner life and strengthen him with the
piety of his grace to look after external matters. But this new office will
certainly be troublesome, as we said before, after his long period of peace and
quiet. And so, I ask that when he comes to you, fleeing the gales of secular
storms, he may always find a port of quietness in your mind, and be cheered
up by the goodness of your love. But you will find out quite soon how much
you can cooperate with him, as he came to the bishopric unwillingly.
198. This archdeacon was one of the exarch's favored candidates, it seems, for the see
of Ravenna, after the death of its bishop, John. For this John's death, see Epp 5.21, 22, 24.
For more on Donatus, see Ep 6.31.
199. Unfortunately this letter has not survived.
200. Priests were expected to know the psalms off by heart, and to expound them. In
Justinian, Nuuellae 6.4, 123.12, 137.1 it was decreed that all clerics should be able to read, in order
to celebrate the liturgy. Gregory uses this provision to veto the candidacy of the priest, John, for
the see of Ravenna.
201. Marinianus was Gregory's candidate for the see of Ravenna. But it was not simply a
matter of the pope appointing him to the post. The consent of the local church was needed,
before he could be consecrated there. This was done by 5 July 595, when the acts of the Church
synod in Rome recorded his name as Ravenna's bishop. He died on 23 October 606.

378
THE LETTERS OF GREGORY THE GREA T
5.52 Gregory to Theodelinda, queen of the Lombards 202 I July 595
It has come to our attention through the report of certain people that some
bishops have misled your Glory over this offense against the Holy Church, so
as to suspend yourself from communion with the united Catholic Church. 203
For the more sincerely we love you, the more greatly we are upset about you,
because you believe ignorant and foolish people, who not only do not know
what they are saying, but can scarcely understand what they hear. While they
never read nor trust in those who are reading, they remain in the same error
that they have created for themselves, with regard to us.
. For we venerate the four holy synods: the Nicene, in which Arius was
condemned, the one at Constantinople, in which Macedonius was found guilty,
the first one in Ephesus, in which Nestor and Dioscorus were found guilty and
the Chalcedonian, in which Eutyches was condemned. And we also declare that
anyone who disagrees with these four synods is an enemy of the true faith. And
we condemn whomsoever they condemn, and whomsoever they absolve, we too
absolve. We strike down under the imposition of anathema anyone who presumes
to add or subtract from the faith of those same four synods, but especially the
Chalcedonian, over which some doubt has arisen in the minds of ignorant people.
Therefore, since you know this from my open declaration, it is right that
you should no longer have any scrap of doubt about the Church of Saint
Peter, the prince of the apostles. But persist in the true faith, and build your
life firmly on the rock of the Church, that is on the confession of Saint Peter,
the prince of the apostles. Otherwise, all your tears and great deeds may go to
waste, if they are found hostile to the true faith. For just as branches whither
without strong roots, even so works also, however good they might seem, are
as nothing if they are separated from the foundation of faith. And so, your
Glory ouBIn to write to my most reverend brother and fellow-bishop, Con-
stantius,2 4 whose faith and way of life have long received my high appro-
val. Inform him, by sending him a letter, with what pleasure you received the
news of his consecration, and tell him that you will in no way be separated
from the communion of his church. Thus we might thank God with shared
exultation, over you as a truly good and faithful daughter. And know that in
this, you and your good works are pleasing to God, if before He judges them,
they are approved of by the judgment of his priests.
5.53 Gregory to Leander, bishop in Spain 205 I July 5_95
Gregory, servant of the servants of God, greets his most reverend and most
holy brother and fellow-bishop, Leander.
202. For Queen Theodelinda, see Epp 4.4, 33. This letter virtually repeats Ep 4.33.
203. The cause of the queen's spiritual disquiet was the Three Chapters schism; see the
Introduction, pp. 86-87.
204. For Constant ius, bishop of Milan, see Epp 4.1-3, 22, 37; 5.18.
205. See Ep 1.41 for his friend and kindred spirit from Constantinople, Leander.

BOOK FIVE
379
Since you love me greatly, you can read in the tablets of your heart with
what eagerness I am longing to see you. But because I cannot see you,
separated as you are by a long stretch of territory, I have done one thing that
my love for you dictated, that is to send over to your Holiness the book of
Pastoral Rule, which I wrote at the beginning of my episcopate, and the books
which you already knew I had written on the Exposition of the blessed
Job,206 afte1/ihe arrival here of our joint son, the priest Probinus. 207 In
fact, I have not sent over the manuscripts of the third and fourth chapters of
that work, because I only had my manuscripts of the same chapters, that I had
already given to the monasteries. And so, let your Holiness peruse these
earnestly and weep for my sins more earnestly, in case it is a cause of heavier
blame for me that I should appear to know what I fail to do. In truth, the
very brevity of my letter to your Beloved makes clear what a great turmoil of
business oppresses me in this Church, when I say so little to him whom I love
more than all others.
5.53a 208 Gregory, servant of the servants of God, to his most reverend
and most holy brother and fellow-bishop, Leander I July 595
Most blessed brother, I got to know you long ago in Constantinople, when
the official replies of the apostolic see were keeping me busy in that city, and
when you came on an embassy from the Visigoths, charged with dealing with
a number of matters of Christian faith. I exposed to your ears everything that
I disliked about myself, since I had put off the grace of conversion for a long
time, and to a great extent, and even after I was inflamed by a love of Heaven,
I thought it better to wear secular clothing. For what I was seeking concerning
the love of eternity was already being revealed to me, but an ingrained habit
had prevented me from changing my external attire. And when my mind was
still forcing me to serve the present world, as it were superficially, then many
things began to build up against me from the same worldly concern, so that
I was held back in it now, not by its outward show but, which is more seri-
ous, by my thoughts. But finally I fled anxiously from all of this, and looked
206. The Moralia in lob was delivered in a series of lectures while both Gregory and
Leander were residing in Constantinople, and it was subsequently revised. Gregory had first
promised Leander a copy of this magnum opus in 591 (Ep 1.41), but it was four years before
his promise was fulfilled.
207. In Ep 9.229, the priest, Probinus, is shown to be an intermediary between Gregory
and the Church of Spain.
208. Not in the earliest manuscripts, or in Norberg, this letter was mentioned by Gre-
gory in Moralia 11.1 and was included in PL and in MGH (as 5.53a); for a list of the manu-
scripts containing it, see MGH 1: 353. It is the most autobiographical of all of Gregory's
letters, and is full of literary devises, rich imagery and irony typical of his style, and it
deserves a very close analysis. The letter was sent five years after Gregory became pope, and
nine years after his return from the royal city, where he had served for about six years as
papal emissary. It contains some nostalgia, as he looks back at their halcyon days together
in the royal city.

380
THE LETTERS OF GREGORY THE GREA T
for the haven of a monastery, leaving behind what belonged to the world, as
I then mistakenly thought. From the shipwreck of this life, I came out naked.
For as a wave, once a storm has built up, often shakes a carelessly tethered
boat even from off a bay on the safest of shores, so I suddenly found myself
in an ocean of secular cases, under the pretext of ecclesiastical rank. As for the
peace of the monastery, because when I had it, I did not hold on to it firmly,
it was only when I lost it that I realized how tightly it should have been held.
For since I am forced by the virtue of obedience to observe the ministry of the
holy altar, I have undertaken this office beneath the splendor of the Church.
But if I could do so without punishment, I would reject it by fleeing again.
And after this, against my wishes and resistance, although the priesthood was
burdensome, the weight of pastoral care was added to it. And the more I feel
myself inadequate for this office, relieved by no consolation of confidence, the
more harshly I now endure it. For because the state of the world has already
been disturbed by an increase in evils, as its end approaches, we ourselves, who
are believed to be serving the holy mysteries inwardly, are bound up in cares
externally.
It was as if, at that time too when I became a priest, it was arranged for
me, ignorant as I was, to accept the responsibility of the holy order, so that
I might be on watch more freely in this earthly palace. Of course, many of my
brethren from the monastery followed me there, bound by their brotherly
love. And I see that this was done according to divine dispensation, so that by
their example, I might always be tethered to a placid shore of prayer, as with
the rope of an anchor, when I was tossed to and fro under the incessant pres-
sure of secular cases. Indeed, I used to flee the great volume of earthly business
and disturbances to join their fellowship, as if to a bay in the safest of ports,
and although that ministry had removed me from my monastery and former
life of peace, and had destroyed me with the sword of its occupation, yet
among those brethren, through a daily discussion of a learned reading, I was
revived by a feeling of remorse. Then those same brethren, with your encour-
agement too (as you yourself remember), decided to urge me with a persistent
request to write an exposition of the book of the blessed Job, and just as
Truth might impart strength, to open up for them mysteries of such great
immensity. They added this also for me in their tiresome request, that I should
not only work out the words of the narrative through allegorical interpreta-
tions, but should straightaway slant my allegorical interp_retations towards an
exercise on morality. And they added something even more burdensome, that
I should back up each interpretation with evidence, and fully explain the
testimonies I had adduced, if any of those inserted in this additional moral ex-
position might perhaps be seen as implicit.
Soon, facing this obscure work, never yet discussed before me, I realized
that I was dealing with really great matters of an extraordinary nature, but I
was overcome just by the heaviness of the discourse, I admit, and being tired
out, I gave in. But suddenly, caught between fear and devotion, when I raised

BOOK FIVE
381
my mind's eye to the bestower of gifts, I put aside hesitation and at once paid
attention with certainty. For what my brethren had lovingly asked me to do,
could not be impossible. Indeed, I despaired of being suitable for it, but in my
desperation I regained my strength and cast my hope on Him, through whom
'the tongues of the dumb are opened, and who makes the tongues of infants
eloquent',209 and who distinguished the irrational and brute braying of an
ass from rational modes of human speech. 210 Why is it surprising, then,
if He should offer intellect to a stupid human being. For He narrates his
Truth, when he wants to, even through the mouths of dumb beasts. And so,
provided with strength by this thought, I aroused my dryness to track down
a really deep fountain. And although the life of those for whom I was being
forced to give the exposition would long outlast my own, I still did not believe
it wrongful if a fluent pipe of lead should serve the uses of mankind.
And so, gathering the same brethren before me, I soon read them the first
sections of the book, in person, and because I found my time a little less busy,
I dictated the later sections by discussing them. When a larger space of time
was available, I increased the text a lot and reduced it a little, and left some of
it just as I found it, thus editing what had been written down before my eyes
while I was talking, by making corrections through all the books. For even
when I was dictating the last sections, I paid careful attention to employ the
style that I had used for the first. And so I brought it about that, by running
through what I had said with scholarly emendations, I improved it, as if it
were dictated for a similar outcome, and that what I had dictated did not differ
much from the spoken word. Thus, while one part is extended and another
is shortened, subject matter edited in a different way should not appear in a
different form. And yet, as I extended the third part of this work by talking,
I almost left it like that. For, while my brethren dragged me to other works,
they did not want this section to be corrected too punctiliously.211 Of
course, they gave me lots of orders, and while I was willing to obey them,
now through the service of exposition, now through the ascent of contempla-
tion and now through the furtherance of morality, I completed this work, to
its final extent of thirty-five volumes, in six codices.
Therefore, I am often found postponing, as it were, the order of exposi-
tion in it, and I also sweat a little longer over its wide spread of contemplation
and morality. And yet, whoever speaks about God, must take care that he
examines thoroughly whatever instructs the morals of his audience, and he
must allot this correct order of speaking, if he should derive from it profitably
the start of his speech, when the opportunity of edification demands it. The
user of holy eloquence ought to imitate the manner of a river. For if a river,
while it flows down through its bed, finds concave recesses along its sides, it
209. Wis 10:21.
210. For the talking ass, see Nm 22:22-34.
211. This is evidence of Gregory's methodology as an author. As a fine scholar, he used
to revise his books and his more important letters quite regularly.

382
THE LETTERS OF GREGORY THE GREAT
at once diverts the course of its flow into those, and when it has filled them
up sufficiently, it suddenly pours back into its bed. Even so, of course, just so
the user of the divine word should behave, so that when he is discussing any
matter at all, if perhaps he finds an opportunity placed nearby for suitable
edification, he should divert the flow of his tongue into a nearby recess, and
when he has poured his waters sufficiently over the adjoining field of
instruction, he should return to the bed of his proposed sermon.
It should be known, however,212 that we are running over some things
with an historical explanation and examining some through allegory, with a
figurative investigation, and discussing some just by means of allegorical
morality, but at the same time we are hunting for some things throughout the
work, inquiring quite carefully in three ways. For first indeed we place the
foundation of history, then we build the fabric of the mind into a citadel of
faith through figurative significance, and finally also, through the grace of
morality we clothe the edifice, as it were, with a spread of coloring. For
certainly, what should the words of the Truth be trusted to be other than
nourishment for refreshing the mind? By discussing them in many ways with
alternating styles, we are offering a dish of food to the mouth, so as to prevent
the reader, invited to our book as if to a feast, from finding what is presented
unpalatable. While considering the many things offered to him, he accepts
what he judges to be more elegant. Sometimes, in fact, we neglect to explain
obvious words of history, in case we come to obscure ones later on. But
sometimes they cannot be understood literally, because when accepted superfi-
cially they in no way instruct the readers, but lead them into error. For
behold it is said: 'Under whom they stoop who carry the world.,213 And
concerning such a great man, who would not know that he in no way follows
the empty myths of the poets, so as to suspect that the world's mass is born
aloft by a sweating giant? He again says when oppressed by beatings: 'My soul
chooses strangling and my bones choose death.,214 And what man in his
right mind would believe that such a commendable person, who of course
certainly received rewards from the eternal Judge for his virtue of patience,
would have decided to finish his life by hanging, while being beaten? Some-
times also, the words themselves fight against being literal, so that they are not
perhaps understood literally. For he says: 'Let the day perish on which I was
born and the night in which it was said" A child is conceived.'''215 And a
little later he adds: 'Let darkness claim it and let it be wrapped in bitter-
ness.,216 In the curse of the same night he adds: 'Let that night be soli-
212. The next passage has Gregory's description of the fourfold method of interpreting
the Scriptures.
213. See Jb 9: 13.
214. Jb 7:15.
215. Jb 3:2.
216. Jb 3:5.

BOOK FIVE
383
tary.,217 Of course this day of his birth could not remain drawn out by the
actual passage of time. And so how was he praying for it to be 'wrapped in
darkness?' For indeed, the day had not yet elapsed and yet, if he existed in the
nature of things, he could in no way feel its bitterness. Therefore, it is
certainly in no way being said about a day unfelt, that is expected to be struck
by a sense of bitterness. And if the night of conception had ended joined with
the remainnights, how did he pray that this night might become 'solitary?'
Just as it could not be fixed by the lapse of time, even so it could not be
separated from the conjunction of the remaining nights.
He again says: 'For how long do you not depart from me, nor send me
away, to swallow my spittle?,218 And yet a little earlier he had said: 'What
my soul was unwilling to touch before, has now become my food through
necessity.,219 But who would not know that saliva might be swallowed
more easily than food? And so as he declares that he eats food, it is quite
incredible where he says that he cannot swallow his spittle. And a 8 ain he says:
'I have sinned, what shall I do to you, 0 preserver of men?22 Or indeed
do you wish to punish me for the iniquities of my youth?,221 And yet he
adds with another response: 'For my heart does not reproach me as long as I
live. ,222 How, then, is he not criticized at all by his heart during his whole-
life, as he admits with a public voice that he has sinned? For the fault of a
deed and the blamelessness of a heart are never found together simultaneously.
But the literal words, of course, while they cannot agree when collated, show
a difference, that should be looked for in them, as if they were to say with
certain words: 'While you see us being destroyed externally, look for this in
us, which in our case can be found within us, well ordered and self-consistent.'
But sometimes the person who fails to accept the words of history liter-
ally, conceals the light of truth offered to him, and when he seeks laboriously
to find in them another light internally he loses this one that he could obtain
without difficulty externally. For the holy man says: 'If I have denied the poor
what they wanted, or have caused the eyes of the widow to fail if I have eaten
my morsel alone and the fatherless has not eaten from it, if I have ignored a
man dying through lack of clothing, and a poor man without covering,. if his
loins have not blessed me, not warmed with the fleece of my sheep.,223 Of
course, if we change that fundamentally to a sense of allegory, we make all the
217. Jb 3:7.
218. Jb 7:19.
219. Jb 6:7.
220. Jb 7:20.
221. Jb 13:26.
222. Jb 27:6.
223. Jb 31:16-17, 19-20. In the last sentence, the non must qualify both benedixerunt and
calefactus, as in the A V ('if his loins have not blessed me, and if he were not warmed'). The NAB
reads 'whose limbs have not blessed me when warmed,' not the sense wanted. So too with the
praetereuntem above, 'wanderer without clothing' in NAB makes little sense; 'perish for want of
clothing' in A V is preferable, a common metaphorical use.

384
THE LETTERS OF GREGORY THE GREA T
facts of his misery meaningless. For, indeed, just as divine speech exercises
clever people with its mysteries, even so it often refreshes the simple-minded
at a superficial level. In public, it has material from which it may nurture
young children, in secret, it stores up matter from which it can suspend minds
in admiratIon of the sublime. For it is like a certain river, if I may describe it
like this, one that is smooth and deep, in which the lamb walks and the ele-
phant swims. And so, as the opportunity for each individual section demands,
even so the order of the exposition changes it through study, so that the more
it alternates through each type of case, to suit the demand of each topic, the
more truly it discovers the sense of divine speech.
I have sent this exposition over to your Beatitude for you to review, of
course, not because I consider it worthy of your attention, but because I
remember having promised it at your request. Whatever your Holiness finds
in it that is colorless and unpolished, be very quick to excuse me, since you
are well aware that I am saying this while sick. For, as my troubles weaken
my body, even my studies of rhetoric are languishing,224 as my mind is
impaired. For many years have now run their course, as I am tormented by
frequent pains in my innards, and for hours and every moment I grow weary,
as the strength of my stomach is entirely broken, and I pant with fevers, slow-
working certainly, but continuous all the same.
While I anxiously consider, amid these pains, that with the Scripture's witness
'Every son who is received by God is scourged,'225 the more harshly I am
being depressed by present ills, the more certainly I recover due to my anticipation
of eternity. And perhaps this was the plan of divine providence, that being
shattered myself, I should write an exposition on the shattered Job, and that I
should better understand the mind of one who is being whipped through being
whipped myself. And yet it is clear to those considering this correctly, that with
an immoderate suffering from my hard work, my bodily distress acts against my
studies in this, that when strength of body hardly suffices to exhibit the service of
public speaking, the mind cannot intimate what it feels properly. For what is the
office of the body other than the organ of the heart? And however skilled an
expert in singing might be, he cannot do justice to his music, unless external
services are also in harmony with it, because, of course, an organ that is broken
does not spring back properly for a song, even when it is conducted by an
experienced hand, nor does its wind produce an artistic effect if a pipe is split with
cracks, and is too shrill. 226 And so, how much more heavily is the literary qua-
224. This comment is of great interest, as it implies that he was still studying rhetoric
in mid 595, very nearly five years after becoming pope. This is very evident in the skillful
way in which he constructs his arguments, especially in the longer letters. It underlines the
irony of the final paragraph of this letter.
225. Heb 12:6.
226. For the first-ever analysis of an organ for training singers, see John R.C. Martyn,
'Gregory the Great on Organ Lessons and on the Equipment of Monasteries,' Medievalia et
Humanistica 30 (2004): 107 -122.

BOOK FIVE
385
lity of my exposition depressed, in which damage to the organ dissipates the
charm of my expression, so that no skill from experience can compose it? But I
make this request, that in running through the words of this work, you do not
look for flowery language in them. For, through holy eloquence the lightness of
unfruitful loquacity is studiously repressed,227 while in God's temple the plant-
ing of a grove is prohibited. 228 And without doubt we all know that, whenever
the stalks ofj1iealthy crop make poor progress with their leaves, the ears of grain
swell with less fullness.
For this reason, I have declined to follow even the art itself of eloquence,
which the teachers of that external discipline recommend. For just as the style
of this letter also makes clear, I do not avoid the clashing of final 'm,' I - do not
shun the confusion of barbarism, I refuse to observe syntax and moods, and
the cases taken by prepositions, because I am quite certain that it is unworthy
that I should restrict the words of the heavenly oracle beneath the rules of
Donatus. 229 For these have not been observed by any interpreters of the
authority of Holy Scripture. Because our exposition arises from that, of course,
it is certainly proper that a new born child, as it were, should imitate the
appearance of its mother. But I am discussing a new translation. But whenever
I find it necessary to quote a proof text, sometimes I select my testimonies
from the new translation, sometimes from the old one, so that, because the
apostolic see over which I preside, with God's authority, uses both of them,
the work of my study may also be supported by both of them.
5.54 Gregory to the nobles of Syracuse I July 595
The letter you sent to us bears witness to your Glory, as it signifies that you
have wisely declined the burdens of an election. 230 And since you arranged
this with our authority, and making many good references to the late Bishop
Maximian, of venerable memory, you ask for just such a man to be
consecrated for you, you are certainly acting as is fitting for faithful sons. For
you have testified to these attributes of a worthy and concerned father, and
despite the opposition of others, you are not silent about the goodness of the
bishop himself, even after his death. Wherefore, we pray our almighty Lord
to reward you for the good wishes of your sincerity, and to pardon with
forbearance those who turn aside. But your Greatness should know that we
do not have anyone similar to the most reverend Maximian to give to that
227. Gregory's very verbose language is ideal for this very ironical attack on verbosity.
228. See Dt 16:21.
229. This ironical dismissal of Donatus and of his rules of rhetoric is very neatly written,
carefully following his rules, with a tricolon, anaphora and parataxis, and the very complex triple
rhyme metarismi / barbarism conlisionem / confusionem fugio / devito. Gregory should not be
taken literally, as he jokes with his equally erudite friend, despite his aching stomach. See John
R.C. Martyn, 'Four Notes on the Registrum of Gregory the Great: Parergon 19.2 (2002): 5-38.
230. The election would have been for a successor to the late Maximian, bishop of
Syracuse.

386
THE LETTERS OF GREGORY THE GREAT
city. But because Agatho has been chosen by the clergy and people of the
church of Syracuse, and another person has been chosen by some others, it is
necessary for the one who has been chosen by the clergy and people to come
to us in the meantime, so that with both of them established in competition,
the one who seems to be more useful and pleases God should be consecrated as
bishop. For to us it is desirable to consecrate just such a bishop there, with the
grace of Christ, who with God's assistance should continue to imitate in all things
the goodness of the aforesaid bishop, to whose activities you bear witness.
5.55 Gregory to John, abbot of Reggio I July 595
It is neither fitting nor convenient for us to ignore what concerns the punish-
ment of certain persons. Thus, it has come to our attention that in the monas-
tery of Saint Andrew, located close to Vulcano, many crimes are being com-
mitted. For that reason, it is necessary for you, supported in this by the
direction of our authority, to go to the monastery, and examine all those alle-
gations, with a very careful investigation. And if you find it to be so (Heaven
forbid!), you will punish them according to the rules, so that a worthy pun-
ishment teaches them to abstain from wicked and illegal activities in future.
5.56 Gregory to Peter and Providentius, bishops of Istria 231 I July 595
May God, who rejoices in the unity of the faithful and reveals the truth to
those who seek it, make clear to your hearts, most beloved brethren, the great
desire I feel for you to be held within the bosom of the holy, universal
Church, and remain in harmony, in its unity. And I do not doubt that this
will come about, if you reject the stimulus of controversy, and intend to
satisfy yourselves about the truth of these matters where there is uncertainty.
But I have been informed by the report of my notary Castor,232 returning
from you, that your Fraternities desire to come to me, with the promise that
you will suffer no trouble. Learning this I both pray and, inspired by the ardor
of love, suggest that you ought to take on the trouble of coming to me, so
that conferring together on what things are true and what are pleasing to our
Redeemer, we may both speak about them together and support them in every
way. But I am prepared to satisfy you over your doubts, with the support of
the grace of divine protection, and I trust in the mercy of our almighty God,
that my satisfaction will hold fast within you, in such a way that nothing
could remain ambiguous for your Charities for the future. For those matters
that the four most holy synods understood and defined, like our predecessor,
the most holy Pope Leo, we also understand these points and follow them and
retain them, and we do not dissent in any way from their true faith. But
231. Peter and Providentius were bishops supporting the Three Chapters schism. This
letter demonstrates the attempts they were making to return from schism to unity with the
Roman Church. Peter's see was that of Altini. That of Providentius is unknown.
232. For Castor, see Ep 5.24.

BOOK FIVE
387
because a person present is more satisfactory than a letter, I exhort you, most
beloved brethren, that you should come to me, as I have said already, provided
that once you see the reason, no dissension will dissociate you from the
concord of the universal Church.
But let your Charities be certain about this, that I will receive you with
appropriate affection and will put you at your ease, by the grace of God. And
I promise tha(' you, or any other people who want to come to me for this
reason, will not sustain any affliction or trouble. But whether divine compas-
sion goads your hearts into agreeing with me, or whether (Heaven forbid!) it
happens that you continue with that dissension, we shall take care that you
get back to your own people when you want to, in accordance with my
promise to put you at your ease, without injury or trouble.
5.57 Gregory to John, archbishop of the Corinthians 233 I July 595
The fairness and concern of Secundinus, our brother and fellow-bishop, has
long been well known to us, and has been demonstrated by the tenor of your
judgment. In this matter he has greatly pleased us and has made us joyful,
because in the case of the former bishop, Anastasius,234 that we ordered
him to examine, he both exercised his vigilance diligently and punished the-
crimes he discovered as justice demanded and as was fitting. But we offer
thanks to almighty God for all of these things. For when some of the accusers
were backing away, he revealed the truth of his judicial inquiry, to prevent a
case involving such great crimes from escaping detection. But in the same
sentence in which it is established that the above-mentioned Anastasius was
justly condemned and deposed, our above-mentioned brother and fell ow-
bishop has so punished certain persons, as to reserve them for our judgment.
For that reason, we have decided to signify with the present letter what should
be upheld and observed in their cases.
And so, in the case of Paul the deacon, bearer of this letter, his guilt
strongly confounds and convicts him, because when deceived by a promise, he
held back from accusing his former bishop, and incited by greed, he consented
against his better judgment to keep silent, rather than to reveal the truth. And
yet, because it suits us to be more merciful than strict, we pardon him for this
fault and propose that he should be recalled to his order and position. For we
believe that the affliction that he has borne from the time his sentence was
pronounced, can suffice for the punishment of this fault.
But should Euphemius and Thomas, who accepted holy orders in return
for giving up the accusation, be deprived of those same holy orders, and
233. For other letters written to John, bishop of Corinth, see Epp 5.62; 9.157.
234. Anastasius was John's predecessor as bishop of Corinth. He was deposed from his
see, for improper conduct, which included the sale of clerical offices, as can be seen from the
Contents of this letter. For more, see Ep 1.26. The see of Secundinus, whom Gregory
appointed to try the case, is not known.

388
THE LETTERS OF GREGORY THE GREA T
remain as they are when deposed, we think that they should never be recalled
into holy orders for any sort of excuse at al1. 235 For it is extremely unworthy
and against the rule of Church discipline that they should enjoy the office that
they received not due to their merits, but as a reward for a crime. But because it
suits us to give more attention to mercifulness than to strict justice, we want the
same Euphemius and Thomas to be recalled to the order and position only from
which they had been promoted to holy orders. And for all the days of their lives
they should receive the stipends for the same positions as they had been
accustomed to before. But as for Clematius the reader, I similarly determine, from
a consideration of kindness, that he should be recalled to his order and position.
For all of these also, that is Paul the deacon, Euphemius, Thomas and
Clematius, let your Fraternity take care to provide their stipends according to the
rank and order of each one, what they were accustomed to receive, without any
reduction, and starting with the present thirteenth indiction. And so, because the
aforesaid Paul the deacon mentions that he has spent a lot for the good of your
see, and desires to be helped by relief from your Fraternity, we suggest that, if it
is so, you ought to agree with him in every way possible, and help him with your
support to get back what he paid, because there is no good reason why he should
have to bear the cost of expenditure unjustly, such as what he has spent for the
good of the general community. Furthermore, let your Fraternity restore the three
pounds weight of gold, which the same Paul the deacon certainly gave for the
good of your church, when threatened by our above-mentioned brother and
fellow-bishop, Secundinus. And do so without delay, in case (Heaven forbid!) you
should seem to be burdening him unreasonably and arbitrarily.
5.57a Gregory's decree to the clergy in the basilica of Saint Peter the
apostle 236 I 5 July 595
In the perpetual reign of our Lord Jesus Christ, in the time of his most serene
Lordship Maurice Tiberius and of Theodosius, our emperors,237 in the thir-
teenth year of the rule of our same Lordship Maurice, in the thirteenth indic-
tion, on the fifth day of the month of July, Pope Gregory, before the most
sacred body of Saint Peter the apostle, sitting with the bishops and all the
priests of the Roman Church, with the deacons and all the other clergy stand-
ing by, spoke as follows:
(1) In this Holy Church of Rome, over which heavenly dispensation has
wanted me to preside, an extremely reprehensible custom arose some time ago,
that certain singers are chosen for service at the holy altar, and having been
235. The penalty imposed on Euphemius and Thomas was a double one, firstly, they
were deposed from their priestly office, and secondly, they were never to be accepted for
that office in future.
236. Not in Norberg, this interesting decree, from the 23rd synod of bishops, appeared
in MGH as 5.57a. For the manuscripts containing it, see MGH 1: 362.
237. Theodosius, Maurice's eldest son and Gregory's godson, was raised to the imperium
by his father on 26 March 590.

BOOK FIVE
389
appointed to the rank of deacon attend to the modulation of their voices,
when they should have been given time for the office of preaching and
concern for charity. From this it very often comes about that during the Mass,
when a pleasant voice is required, the minister singing fails to look for an
appropriate life, and angers God over his morality while delighting the people
with his voice.. On this matter, I decide with the present decree that in this
see, ministt the holy altar ought not to sing, and should only fulfill the
office of reading from the gospels, as part of solemn Mass. I think that psalms
and the other readings should be presented throuMh the sub-deacons or, if
necessity demands it, through the lesser orders. 23 And if anyone should
attempt to go against my decree, let him be anathema. And the response of all
was 'let him be anathema.'
(2) A habit of indiscretion involves shameful inactivity, in that lay and
secular boys serve bishops of this see for the private duties of their robing, and
although the life of a priest ought always to serve as an example for his
disciples, very often clerics do not know what sort of life their bishop has in
private, and yet, as has been said, secular youths know all about it. Concerning
this matter, I decide with the present decree that certain priests chosen from_
the clerics, or even from the monks, should carry out the duties of robing
their bishop, so that the person in that position of power would have
witnesses of that sort, and such men would see his way of life in private, so
as to derive a profitable example from a sight of diligence.
(3) A new and extremely reprehensible custom has broken out in this
Church, that when governors of its patrimony suspect that a city or country
estate can belong to the right of the Church, they print titles in a business
manner, and what they think belongs to the poor, they keep them off not with
a judgment, but with their hands. And when Truth says through its preachers
'let nothing be done through strife, ,239 they go beyond even that evil of liti-
gious 'strife,' and when they think any sort of property could belong to the
Church, they hold it by force. Therefore, I decide with the present decree that,
if anyone working for the Church ever presumes of his own accord to place
titles on a country or a city property, he should be anathema. And the re-
sponse of all was 'Let him be anathema.' But if the priest in charge of a church
should order this to be done, or if he discovers that it has been done without
his instruction, but still neglects to punish it with an appropriate penalty, then
let him be anathema. And the response of all was 'Let him be anathema.'
(4) Just as the mind of the faithful venerates us through reverence for Saint
Peter the apostle, even so we ourselves ought always to admit our own
infirmity, and decline the burdens of veneration bestowed on us. For from the
love of the faithful for the rulers of this see, an unmerited custom has broken
out, that when their bodies are brought to be buried in the ground, they cover'
238. That is, acolytes and readers.
239. Phil 2:3. For 'strife' NAB has 'selfishness.'

390
THE LETTERS OF GREGORY THE GREA T
them with dalmatics,240 and the people cut up the same vestments, which
should be divided out of reverence for their holiness. And although many
garments are here from the holy bodies of apostles and martyrs, what is kept
for great reverence is taken from the body of a sinner. On this matter, I decide
with the present decree that the bier on which the body of the pope of Rome
is led to burial, should be covered with no clothing. And we consider that the
priests and deacons of this see should look after my decree. But if anyone from
their order fails to take care of this, let him be anathema. And the response of
all was 'let him be anathema.'
(5) Following the ancient rule of the fathers, my decision is that no fee
should ever be accepted for ordinations, nor for the allotting of a pallium, nor
for the delivery of letters, nor for what a new falsity has found ambitiously,
called a papal 'bull.'241 For in consecrating a bishop, the pope places a hand
on him, and a minister reads a passage from the gospels, and a notary writes
a letter confirming it. And as it is not fitting for a pope to sell the hand that
he places on him, even so a minister or a notary ought not to sell his voice or
his pen used for the consecration. And so for consecration or for the pallium
or for letters and for a bull, I totally prohibit the person about to be con-
secrated or already consecrated to pay anything. From those payments men-
tioned above, if anyone should perchance presume to demand or seek some-
thing under the title of 'a reward,' he will be subjected to a charge by a strict
examination of almighty God. But if a consecrated bishop wants to offer even
the pallium to a member of the clergy, not from an agreement or on demand
or sought through letters, but simply for the sake of kindness, then we in no
way prohibit its acceptance, because his offer does not bear with it any spot
of sin, as it is not due to bribery of the recipient.
(6) We know that many from the Church family are hurrying into the
service of almighty God, so that freed from human servitude they are able to
live as monks in divine servitude. If we turn them down everywhere, we
provide them all with a good reason to flee from the rule of Church law. But
if we should retain those hurrying into the service of God without proper
care, we are bound to deny certain things to Him who has given us all things.
From this it is necessary that whoever desires to be converted from the law
of Church servitude to the servitude of God, let him first be approved of
while living in lay clothing, and if his morals and way of life bear witness to
his good desire, let him be permitted to serve the almighty Lord in a
monastery without any retraction, so that he who seeks to undergo a stricter
servitude through obedience to God may retire free from human servitude.
240. From Dalmatian wool. In Gregory's day, these woolen vestments (mod 'dalmatics')
were worn by deacons of the Roman Church. Here the deacons lay them on the pope's bier,
out of excessive piety, but thereby endowing them with magical powers, a purpose which
Gregory is keen to thwart. Dalmatics are still the official vestments for deacons in the
Roman and Anglican churches.
241. The pastellus is synonymous with sigillum, a 'seal' or 'bull,' not a 'meal' as in Guss.

BOOK FIVE
391
The signatures of the bishops begin.
I, Gregory, bishop through the grace of God, have signed these decrees. So
tOO Marinianus, bishop of the city of Ravenna, Paul, bishop of the city of Nepi,
John, bishop of the city of Sorrento, Gratiosus, bishop of the city of Mentana,
John, bishop of the city of Falerinum, Agnellus, bishop of the city of Terracina,
Romanus, bishop of the city of BIer, Dominic, bishop of the city of Centumcelli,
Pelagius, bish6p of the city of Anagua, Felix, bishop of the city of Portua, John,
bishop of the city of Velletri, Candidus, bishop of the city of Otvieto, Luminosus,
bishop of the city of Ferentino, Virbonus, bishop of the city of Toscanella, Bal-
binus, bishop of the city of Rosellano, Secundinus, bishop of the city of Taormina,
Martianus, bishop of the city of Ferentia, Homobonus, bishop of the city of
Albano, Dominic, bishop of the city of Viriculano, Constantinus, bishop of the
city of Nami, Fortunatus, bishop of the city of Naples, Anastasius, bishop of the
city of Tibur, and Proculus, bishop of the city of Praeneste. 242
The signatures of the priests. 243
Laurence, priest of the title of Saint Sylvester; John, priest of the title of
Saint Vitalis; Speciosus, priest of the title of Saint Clement; Deusdedit, priest
of the title of Saint Praxedis; Deusdedit, priest of the title of Saints John and
Paul; Andromachus, priest of the title of the Holy Apostles; Crescens, priest
of the title of Saint Laurence; Rusticus, priest of the title of Saint Susanna;
Vibolus, priest of the title of Saint Marcellus; Peter, priest of the title of Saints
Julius and Calistus; Expectatus, priest of the title of Saint Vitalis; Stephen,
priest of the title of Saint Mark; Felix, priest of the title of Saint Sixtus; Peter,
priest of the title of Saint Balbina; Justus, priest of the title of Saints Nereus
and Achilles; Speciosus, priest of the title of Saint Damasus; Maurus, priest of
the title of Saint Prisca; Placidus, priest of the title of Saint Savina; Victor,
242. Of the twenty-three bishops listed, only five do not appear elsewhere in the letters
or in Gregory's Dialogues. Marinianus: this is the earliest record showing him exercising his
episcopal office. Paul: see Ep 2.8. John (of Sorrento): see Ep 1.40. Gratiosus: see Ep 3.20. John
(of Falerinum): see Ep 2.23. Agnellus: see Ep 2.45. Romanus: this bishop is not mentioned
elsewhere. Dominic: see Ep 1.13. Pelagius: this bishop also is not mentioned elsewhere. Felix:
see Epp 9.45, 99 and Dialogi 4.51, 55. John (of Velletri): see Epp 2.17, 42. Candidus: see Epp
2.7; 6.27. Luminosus: not mentioned in the letters, but in Dialogi 3.38, the death of Redemp-
tus is reported, as ex-bishop of the see, in about 585. Virbonus: this bishop is not mentioned
elsewhere. Balbinus: in Ep 1.15 he was named as visitor to the church of Populonia. Secun-
dinus: see Ep 1.71; the only Sicilian bishop to subscribe to the acts of this synod. Martianus
(of Ferentia): see Dialogi 1.9. Homobonus: from Ep 3.11, it seems that he became bishop of
Albano in October 592. Dominic (of Viriculano): during Totila's reign, the bishop of Viricu-
lano was Fulgentius; see Dialogi 3.12. Constantinus: succeeded Praejecticius as bishop of Nami
late in 593. From September 591, the center was in Lombard territory, but it is unclear if the
Lombards in fact settled there. In Ep 9.60, Gregory appointed Constantine visitor of the church
of Interanmis. Fortunatus: see Ep 3.58. Anastasius (of Taormina, modem Tivoli): appears here
only; in Dialogi 3.35 (c. 593), Floridus is the bishop of the city. Proculus (of Praeneste, modern
Palestrina): this bishop is mentioned only here.
243. These priests represent the major ecclesiastical centers of the Roman Church.

392
THE LETTERS OF GREGORY THE GREAT
priest of the title of Saint Cecilia; John, priest of the title of Saint Chrysogen;
Aventius, priest of the title of Saint Praxedis; Andrew, priest of the title of
Saint Marcellus; John, priest of the title of Saints John and Paul; Agapitus, priest
of the title of the Apostles; Felix, priest of the title of Saint Sabina; Donus, priest
of the title of Saint Eusebius; Bassus, priest of the tide of Saint Pudens; John, priest
of the title of Saint Sylvester; Albinus, priest of the title of Saints Marcellinus and
Peter; Antoninus, priest of the title of Saint Balbina; Candidus, priest of the title
of Saint Clement; Romanus, priest of the tide of Saint Marcellus; Leo, priest of the
title of Saint Damasus; A ventinus, priest of the title of Saint Quiriacus and
Fortunatus, priest of the title of the four Crowned Martyrs. 244
So ends the decree established by Pope Gregory for the salvation of the
Roman people.
Month of August, thirteenth indiction
5.58 245 Gregory to Virgil, bishop of Aries in Gaul,246 sent through
the priest, John and deacon, Sabinian I 12 August 595
o what a good thing charity is, which through a mental image shows what is
absent as present to ourselves, through love, uniting what is divided, putting
in order what is confused, levelling what is unequal and completing what is
incomplete! The outstanding preacher rightly calls it the 'bond of perfec-
tion, ,247 because the other virtues certainly generate perfection, but charity
binds them together also, so that they cannot now be loosened from the mind
of the one who loves. And so I find you, dearest brother, to be filled with this
virtue, as testified both by these who come from Gaul, and the words of the
letter you sent to me.
As for your request in it for the use of the pallium and vicariate of the
apostolic see in accordance with ancient custom. 248 Heaven forbid that I
should suspect that you sought in our vicariate and pallium either the summit
of transitory power, or the adornment of external apparel! But because the
source of the growing faith in the regions of Gaul is clear to all, when your
Fraternity asks for the ancient custom of the apostolic see to be renewed, what
is it other than a good child running back to the bosom of its mother? There-
fore we grant your demands quite willingly, in case we should seem either to
be subtracting something from the honor owed to you, or to have despised the
request of our most excellent son, King Childebert. But even now the situation
244. For readers about to visit Rome, the Italian names for these old churches is as follows:
San Silvestro, San Vitale, Santa Prassede, Santa Susanna, Santa Balbina, San Damaso, Santa Savina,
Santa Caecilia, San Chrysogono, San Marcellino, San Quirico and Quatro Coronati. There are 33
in all, with four named John, two Deusdedit, two Speciosus and 25 others.
245. This and the next two letters were sent with the priest, John, and the deacon, Sabinian.
246. For Virgil, papal vicar in Gaul, see Ep 1.45.
247. See Col 3: 14.
248. During the fifth and sixth centuries, it had been customary for the Roman Church
to confer the pallium on the bishops of Aries, as vicars of the apostolic see.

BOOK FIVE
393
needs greater exertion, so that when your honor grows, your concern should
also increase, and your vigilance towards the protection of others should be
greater, and the merits of your life should also serve as an example for your
subjects, and your Fraternity should never seek things for yourself on account
of the honor received by you, but the treasures of our heavenly fatherland.
For you know what the blessed apostle says, while groaning: 'For all seek
their own,--a6t the things that are Jesus Christ's.,249
For I have learnt from certain reports, that in the lands of Gaul and
Germany, no one obtains holy orders without handing over a payment. If that
is so, I say with tears, I declare with groans that, when the priestly order is
rotten on the inside, it will not be able to survive for long externally. For
indeed, we know from the gospel what our Redeemer did in person, how he
went into the temple and overturned the seats of those selling doves. 250 For
to sell doves is to receive a temporal payment for the Holy Spirit, which
almighty God has granted to mankind as being consubstantial with himself,
through the laying on of hands. From this evil, as I have said above, what
might follow is already being hinted at, because the seats of those who
presumed to sell doves in the temple of God collapsed with God's judgment
And of course this error is propagated with increase among subordinates. For
the person also who is promoted to holy orders, being already corrupted in
the very root of his promotion, is more ready to sell to others what he has
bought. And where is it written saying 'freely have you received, freely
give?,251 And since the heresy of simony was the first to arise against the
Holy Church, why is it not considered, why is it not seen that whoever ordains
someone at a price, drives him to becoming a heretic while promoting him2
Another most detestable matter has also been reported to us, that some
men from the ranks of the laity, through their appetite for glory, when their
bishops die are tonsured and suddenly become priests. In this matter, it is
already known what sort of person becomes a priest, who suddenly passes
from lay attire to holy leadership. And the man who has never been a soldier
is not afraid to become a leader of religious people. How is that man going to
handle preaching, who perhaps has never heard another preaching? Or when
would he correct the sins of others, who has not even bewailed his own? And
although Paul the apostle may prohibit a neophyte from coming to holy
orders,253 we should know that, just as one was called then a neophyte,
249. Phil 2:21.
250. See Mt 21:12.
251. Mt 10:8.
252. This attack on simony appears verbatim in Ep 5.62, to John, bishop of Corinth, and
again in the following letter, to all the bishops in Greece, and in Ep 6.7 to all the bishops of
Epirus. It seems that Gregory was happy to reuse this very carefully argued passage, in his cam-
paign to stamp out simony, especially in the provinces of Gaul and Greece.
253. See 1 Tim 3:6-7.

394
THE LETTERS OF GREGORY THE GREAT
who had been established in a still new faith, so now we reckon among
neophytes, one who is still new in his holy conversion.
But we know that newly-built walls do not accept the weight of beams,
unless they are dried of the moisture of their newness, in case, if they accept
heavy weights before they are strengthened, they drop the whole structure to
the ground at the same time. And when we cut up trees for building, we wait
for the moisture of the green wood to be dried out first, in case, if the weight
of the fabric is placed on the posts while still fresh, they are bent from that
very newness and are more quickly broken and collapse, as they seemed to rise
high up, but prematurely. Why, then, do we not carefully guard against when
dealing with men, when we consider it with such great attention in the case
of timber even and stones?
As for this matter, it is necessary that your Fraternity should be keen to
advise our most excellent son, King Childebert, that he should drive out the
stigma of this sin from his kingdom absolutely, so that almighty God may
reward him at his abode all the more greatly, as He sees that he both loves
what he himself loves, and avoids what he hates.
And so, with God's authority, we commit to your Fraternity, in accord-
ance with ancient custom, our vicariate in the churches which are under the
rule of our most excellent son, Childebert,254 provided individual metro-
politans preserve their proper dignity according to the early custom instituted
by God. We have also sent over a pallium, for your Fraternity to use in
church, but only for solemn Mass. If anyone of the bishops should happen
to want to travel quite a long way, he should not be allowed to transfer to
other places without the authority of your Holiness. But if indeed some
inquiry about faith, or perhaps a case of other matters, should arise among the
bishops, that could be difficult to determine, it should be aired and decided by
an assembly of twelve bishops. But if however it cannot be decided after the
truth has been extracted, let it be referred to our judgment. But may almighty
God watch over you with his protection, and allow you to preserve the honor
received by you.
Dated the twelfth day of August, thirteenth indiction.
5.59 255 Gregory to all the bishops of Gaul who are under the rule of
Childebert I 12 August 595
The provision of the divine dispensation decided that there -should be different
grades and distinct orders for this reason, that while inferiors show reverence
to the more powerful, and the more powerful bestow love on their inferiors,
one harmonious concord may be created out of diversity, and the admin-
istration of individual offices may be properly carried out. For the universality
254. The vicariate conferred on Virgil did not include the whole of Gaul, but only the
provinces of Austrasia, Burgundy and Aquitane.
255. This letter accompanied the one before.

BOOK FIVE
395
of the Church could not survive, unless a great system of different ranks
preserved it. But creation cannot be governed or survive with one and the
same equality, as the example of the heavenly hosts has taught us, because
while there are both angels and archangels, it is clear that they are not equal,
but differ one from the other, as you know, in power and in rank. If therefore
among these ho are without sin such a distinction certainly exists, what man
would refuse-{o submit himself this arrangement, to which he knows even angels
are obedient? For from this indeed, peace and love embrace each other in turn,
and the sincerity of harmony remains firm in the reciprocal love that pleases God.
And so, because every single duty is fulfilled beneficially when one person
has been put in charge as its final arbiter, for that reason we have perceived it
to be opportune, in the churches under the rule of our most excellent son,
King Childebert, following the ancient custom, to attribute our vicariate to
our brother Virgil, bishop of the city of ArIes, so that the integrity of the
Catholic Faith, that is of the four holy synods,256 may be preserved by
attentive devotion and with God's protection. If some disagreement should
perhaps arise between our brethren and our fellow-bishops, he should settle it
with the vigor of his authority and discreet moderation, using of course hi
vicariate of the apostolic see. We have also charged him, if such a contest
should arise over certain cases, requiring the presence of others, he should call
together a reasonable number of brethren and of our fellow-bishops, and dis-
cuss and define it with canonical integrity, while preserving equity, which is
an advantage. But if some disagreement should happen to arise over a question
of faith (may divine power keep it well away!), or if a matter should emerge
over which there might perhaps be some serious doubt, and he should need
to consult the judgment of the apostolic see because of its importance, then he
should examine the truth with more diligence, and with his report be keen to
bring it to our attention, so that it can without doubt be terminated by us
with a suitable sentence.
And it is necessary for his bishops to meet with him at appropriate times,
to have a conference with him whom we have indulged with our vicariate
whenever he considers it necessary. We exhort you, therefore, that none of
you should presume to disobey his commands, nor postpone taking part in the
general synod, unless perhaps bodily sickness might prevent somebody, or the
excuse of some just case or other might not allow him to come. But these who
are prevented by some necessity and cannot come together at a synod should
send a priest or a deacon in their place, so that those matters which are de-
fined by our vicariate, with God's help, may reach the absent bishop through
the person sent by him, with a faithful report, so that they may be observed
with unshakeable firmness, and he may not dare to violate them with an
excuse of some pretext.
256. It is surely significant that the fifth council, that of Constantinople in 553, is not
mentioned here.

396
THE LETTERS OF GREGORY THE GREAT
We also consider that we should be warned equally that none of you
should attempt to set out in any way for more distant places, without the
authority of our aforesaid brother and fellow-bishop, Virgil, knowing that the
orders of our predecessors, who granted their vicariate powers to his predeces-
sors, certainly make the same stipulation.
Furthermore we exhort each of you to be concerned about his office, so
that he who desires to accept the reward promised for feeding his sheep, may
guard the flock entrusted to him with pastoral care and prayer, so that the
crafty wolf does not invade and tear apart the sheep entrusted to him, and
there should not be any punishment in retribution, instead of a reward. And
so we hope, dearest brethren, and with all our prayers we beseech that our
almighty Lord may make your Beloved more and more fervent in the con-
stancy of your love, and may allow you to remain in full agreement, in the
peace of the Church.
However, it has been reported to us that some are being promoted to holy
orders through the heresy of simony, and we have given orders to our afore-
said brother and fellow-bishop Virgil that this must be altogether prohibited.
And so that your Fraternity may know this and look after it carefully, the
letter itself should be read again in your presence.
Dated the twelfth day of the month of August, thirteenth indiction.
5.60 Gregory to Childebert, king of the Franks I 15 August 595
The letter of your Excellency has made us extremely happy, testifying as it
does that you are concerned with pious affection about the honor and
reverence due to priests. For indeed, you show in this to all that you are
faithful worshipers of God, while you love His priests with welcome and due
veneration, and hasten to carry out whatever relates to their growth. There-
fore, we have received with joy what you wrote and willingly grant what you
wanted. And for that reason with God's favor we have committed our vicar-
iate to our brother Virgil, bishop of the city of ArIes, in accordance with
ancient custom and the desire of your Excellency, and we have also granted
him the use of the pallium, as was the custom of old.
But because some things have been brought to our attention which are both
extremely offensive to our almighty Lord, and immensely destructive for the
honor and reverence of the priesthood, we request that with the censure of your
power applying pressure, they may be corected in every waYt so that, while rash
and perverse things are repugnant to your praiseworthy devotion, neither your
kingdom nor your soul is burdened (Heaven forbid!) by the fault of others.
But we have heard that some laymen, while their bishops are dying, are
tonsured and ascend to the bishop's throne with a rapid leap. Thus one who
was not a disciple becomes a teacher through precipitate ambition. And since
he has not learnt what he should be able to teach, he practices his priesthood
in name only, for he continues to be a layman in his speech and work. And
how then is he going to intercede for the sins of others, who has not first

BOOK FIVE
397
wept for his own sins? For such a shepherd does not defend his sheep, but
deceives them, since, while shame prevents him from persuading others to do
what he does not do himself, it can only be that the Lord's people remain a
prey to robbers, and their deaths result from that which should have been
their greatest support and protection of their safety. Let your Excellency's
Highness consider how depraved and how perverse this is, from your own
consecratso. For it is certain that you do not appoint a general as an
army commander, unless you have first established his hard work and loyalty,
unless the courage and concern of the life he led before shows that he is
suitable. But if the control of an army is entrusted to no others, but only to
men of this sort, what sort of leader there should be for men's souls is readily
shown by a comparison with that army. But is it shameful for us and embar-
rassing to say that priests seize leadership for themselves, who have not seen
the beginning of religious service.
But at the" same time a most damnable matter was also reported to us,
namely that Holy Orders are conferred through the heresy of simony, that is,
for bribes accepted. And because it is extremely pestiferous, and contrary to
the universal holy Church for one to be promoted to any sacred order not for
his merits but for a price, we exhort your Excellency to command such a
detestable practice to be banned from your kingdom. For that man shows him-
self to be utterly unworthy of this office if he is not afraid of buying the gift
of God with money, and presumes to seek with payments what he does not
deserve to have through grace.
And so, most excellent son, I give you this advice because I long for your soul
to be saved. If countless occupations had not obstructed my wishes, I would have
written about this sooner. But when a suitable time appeared for writing to you,
I did not fail to do my duty. And so, in greeting your Excellency with the
affection of father's love, we pray that all that we have ordered our aforesaid
brother and fellow-bishop to do and preserve, may be completed with the protec-
tion of your favor, and that you do not allow them to be pulled apart in any way
by the pride and arrogance of any man. But as they were preserved by your
predecessor, under the rule of your father of glorious memory, even so they
should be preserved now with your aid and compassionate devotion. And so, it
is right that we should have this reward in return, and just as we have not put off
fulfilling your wishes, even so you too, for the sake of God and Saint Peter, the
prince of the apostles, should ensure that our statutes are preserved in all matters,
so that the reputation of your Excellency, praiseworthy and pleasing to God,
should become more widely known.
Dated the fifteenth day of the month of August, thirteenth indiction.
5.61 Gregory to Marinianus, bishop of Ravenna I 15 August 595
Stimulated by the benevolence of the apostolic see and the order of ancient
CUStom, we have agreed to grant the use of the pallium to your Fraternity. For it
has Come to our attention that you have undertaken the office of government in

398
THE LETTERS OF GREGORY THE GREAT
the church of Ravenna. 257 You will remember to use it in no other way except
in your own church in the city, once the laity have been dismissed, as you pro-
ceed from the vestry for the celebration of solemn Mass. Once the Mass is fin-
ished, you will carefully replace the pallium in the vestry.258 But outside the
church we do not allow you to use it any more, except four times each year, in
litanies which we described to your predecessor John. Nevertheless, we give you
this warning, that as you have received from us the use of such an adornment for
the honor of your priestly office, as a gift of our Lord, even so you must also
strive to adorn the office received by you with the probity of your morality and
actions, to the glory of Christ. For indeed you will be dignified thus by alternate
adornment in turn, if the goodness of your mind matches such a special vestment
on your body. All the privileges also which are known to have been granted
to your church before, we confirm with our authority and decree that they
remain inviolate.
5.62 Gregory to John, bishop of Corinth I 15 August 595
After our God, from whom nothing is hidden, had cast out an infamous
plague of pollution from the government of his church, he wanted to appoint
you to its rule. So you should strive with great effort to let the Lord's flock
find consolation and healthy medication in your Fraternity, after the wounds
and diverse evils coming from its former shepherd. 259 In this way, there-
fore, let the activity of your hand wipe away the stain of the prior contagion,
so as not to allow any vestiges of that damnable wickedness or any memory
of it to remain. .
And so, let your concern towards your subjects be praiseworthy, let
discipline be shown with gentleness, and correction with discretion. Let
kindness soften anger and zeal sharpen kindness, and let each be seasoned by
the other, in such a way that immoderate punishment does not afflict beyond
what is right, nor in turn let slackness of discipline break the rectitude of
discipline. Let the action of your Fraternity be instructive for the people
entrusted to you. Let them see in you what they should love, let them observe
what they should hurry to imitate, let them learn to live from your example,
let them not deviate from the straight and narrow with you as their guide, let
them come to God by following you, so that you may receive many rewards
from the Savior of the human race, to match the wealth of souls produced by
you for Him. And so, dearest brother, work hard, and _so direct the whole
257. For this bishop of Ravenna, see Ep 5.51.
258. The word salutatanum ('greeting-room') had been used by Cassiodorus (Historia ecclesias-
tica tripartita 9.30) recently. Here it replaces the secretarium used by Gregory in Ep 3.34. As
pointed out, this chamber was joined to the church, and in it the clergy were robed, and laity
received by the bishop before Mass, it seems. This 'vestry' also stored vestnts and holy utensils.
Here filios ('sons') is used without Dei ('of God').
259. This refers to the predecessor to Bishop John in the see of Corinth, Anastasius. He
had been removed for unbecoming conduct. See Epp 1.56; 5.57.

BOOK FIVE
399
effectiveness of your mind and heart to this, that in future you may rightly
deserve to hear: 'Well done, my good and faithful servant. Come share you the
. f I d ,260
JOY 0 your or .
But we have sent you the pallium, as you requested in your letter, which
we received through Andrew, our brother and fellow-bishop. I insist that you
must use it just as your predecessors used it, according to the concessions made
by our pressors.
Furthermore, it has come to our attention that in those parts, no one is
promoted to holy orders without handing over a payment. If that is so, I say
with tears, I declare with groans that, when the priestly order is rotten on the
inside, it will not be able to survive for long on the outside either. For indeed,
we know from the gospel what our Redeemer did in person, that He went
into the temple and overturned the chairs of those selling doves. 261 For to
sell doves is to receive a temporal payment for the Holy Spirit, which
almighty God has granted to mankind as being consubstantial with himself,
through the laying on of hands. From this evil, as I have said above, what
might follow is already being hinted at, because the seats of those who
presumed to sell doves in the temple of God collapsed with God's judgment.
And of course this error is propagated with increase among subordinates. For
the person also who is promoted to a holy order, being already corrupted in
the very root of his promotion, is more ready to sell to others what he has
bought. And where is it written which says 'without cost you have received,
without cost you are to give?,262 And since the heresy of simony was the
first to arise against the Holy Church, why is it not considered, why is it not
seen that whoever ordains someone for a price, drives him to becoming a
heretic while promoting him? Therefore, since the holy universal Church
totally condemns this utterly wicked depravity, we exhort your Fraternity,
with urgent concern, to repress in every way this most detestable and mon-
strous sin, in all the places which are under your control. For if we hear in the
future that something like that is being done, we shall correct it not with
words, but with canonical punishment, and we shall begin to have a different
judgment of you, which ought not to be so.
But your Fraternity knows that the pallium was not given formerly unless
a payment was made. Since that was incongruous, a council was held before
the body of Saint Peter, the prince of the apostles, as much about this as about
ordinations, in which we banned anyone from receiving any payment, under
a strict prohibition. 263
260. Mt 25:21 and Lk 19:17.
261. Mt 21:12.
262. This section on simony is repeated from Ep 5.58, to Bishop Vergilius in Gaul. It
reappears in Ep 5.63, Gregory's letter to all of the bishops in Greece, who are told that a
pallium has been sent to Bishop John in Corinth.
263. See Ep 5.57a.

400
THE LETTERS OF GREGORY THE GREAT
And so you should not consent to anyone being promoted to holy orders
either through a payment or as a favor or because of a request by certain
people. You should not permit them to be promoted, for it is a grave sin, as
we have said, and we do not allow it to remain without correction.
We were slow in receiving the above-mentioned Andrew, our brother and
fellow-bishop, for this reason: that we learnt from the reply of our brother and
fellow-bishop, Secundinus, that in the prosecution of Bishop John of Larissa,
Andrew forged letters purportedly from us to him. And if we had not been
persuaded by those good deeds of yours, about which we have heard, we
would have had no reason to receive him.
Dated the fifteenth day of the month of August, thirteenth indiction.
5.63 264 Gregory to all the bishops living throughout the province of
Achaea I August 595
With you, dearest brethren, I return thanks to almighty God, who has made
the hidden wound, which the ancient enemy had inflicted, come to the
attention of all men, and has suppressed it from the body of his Church with
a healthy incision. On this matter, we should both rejoice and mourn: rejoice
over of the correction of a crime, but mourn over the fall of a brother. But
since, for the most part, the fall of one man is normally the safeguard of
another, whoever fears to fall, should pay attention to this, that he provides
no entrance for the enemy, and does not think that what is done lies hidden.
For Truth cries out: 'Nothing is covered that will not be revealed.'265 For
indeed, this voice is already the herald of our actions, and in every way He
brings what is done in secret into the public domain. Or who would try to
hide his actions before Him who is their witness and judge? But because
sometimes, while one thing is attended to, another is not watched for, each
person ought to be on guard against all the traps of the enemy, so that, while
he is victorious in one way, he is not overcome in another. For the terrestrial
enemy, who wants to invade fortified places, also uses the art of warfare in
this way. For indeed, he places ambushes secretly, and exposes himself totally
at the storming of one place, in case, while men gather together for the defense
of that place where the danger is pressing, other places are captured, about
which there was no suspicion. And the result is that he who, when
recognized, was repelled by the courage of those resisting, may obtain by
stealth what he could not obtain by fighting. But because in all of these
matters, one needs the help of divine protection, let each one of us cry to the
Lord with the voice of his heart, saying: 'But be not far from me, 0 Lord: 0
my strength, come quickly- to help me.,266 For it is quite clear that, unless
264. This letter was sent with e preceding one.
265. Mt 10:26.
266. Ps 21:19.

BOOK FIVE
401
He himself should help and defend those crying out to him, it will not be
possible for our enemy to be defeated.
Moreover, know that we have sent a pallium to John, our brother and
bishop of Corinth, after receiving your Charity's letter, through Andrew, our
brother and fellow-bishop. It is most fitting that you should obey him,
especially as the order of ancient custom defends its right, and his good deeds
invite it, ULWhich you yourselves bear witness.
For I have learnt from certain reports, that in those parts, no one obtains
holy orders without handing over a payment. 267 If that is so, I say with
tears, I declare with groans that, when the priestly order is rotten on the
inside, it will not be able to survive for long externally. For indeed, we know
from the gospel what our Redeemer did in person, how he went into the
temple and overturned the seats of those selling doves. 268 For to sell doves
is to receive a temporal payment for the Holy Spirit, which almighty God has
granted to man as being consubstantial with himself, through the laying on of
hands. From this evil, as I have said above, what might follow is already being
hinted at, because the seats of those who presumed to sell doves in the temple
of God collapsed with God's judgment. And of course this error is propagated
with increase among subordinates. For the person also who is promoted to-
holy orders, being already corrupted in the very root of his promotion, is
more ready to sell to others what he has bought. And where is it written
saying 'freely have you have received, freely give?,269 And since the heresy
of simony was the first to arise against the Holy Church, why is it not
considered, why is it not seen that whoever ordains someone at a price, drives
him to becoming a heretic while promoting him? For that reason we exhort
you that not one of you should allow this to be done again, and should not
dare to promote anyone to holy orders either through someone's influence or
because of a special request, unless the quality of his way of life and deeds
show that he is worthy of this rank. For if we feel that it is being done
otherwise once again, be sure that it is being repressed by a strict and
canonical punishment.
267. This section is repeated verbatim from Epp 5.58 and 62, to Gaul and Corinth.
268. Mt 21:12.
269. See Mt 10:8.

BOOK SIX
Month of September, fourteenth indiction
6.1 Gregory to Marinianus, bishop of Ravenna 1 I September 595
Just as no gratification should be attributed to those making unjust demands,
even so a request from those with legitimate desires should not be delayed.
Thus the priests, deacons and clergy of your Fraternity have presented a peti-
tion to us. They complain in it that John, your one-time predecessor, made a
will containing various bequests, which are a burden for the church. For, they
have sought that no bequests harming the church should be paid, for any rea-
son, as being prohibited by law. Now that his inheritance and succession have
been repudiated, no reason forces you to satisfy these bequests, and yet we
exhort you abundantly with these words, that your Fraternity neither approve
of, nor for any reason consent to those bequests, which he wanted or decreed
should be made from the goods of his church, or from what he acquired in his
episcopate, contrary to the statutes of the law. But if he wanted or decreed
that some bequest should be made from his own goods, which he had before
his episcopate, provided he had not already bestowed them on his church, it
is necessary for it to obtain a firm authority in all respects, and no church
official should attempt to remove it unreasonably, for any excuse.
But while he was still alive, he quite often asked us to confirm with our
authority what he had contributed to that monastery, which he had himself
constructed next to the church of Saint Apollinaris. 2 We did promise that we
would do this, and we consider it necessary that your Fraternity should be
encouraged not to allow anything in any way to be taken from what he con-
tributed and established there, but you should be keen to preserve everything
with firmness and stability. And so, because he is known to have mentioned
the monastery and the goods which he contributed to it, in the will which he
made, you should be aware that we confirmed that part not because we were
following his last wishes, but because we promised this to him while he was
alive, as we have said. And so, let your Fraternity quickly implement all of
this carefully, so that what he established in the above-mentioned monastery
and was confirmed by us, may be preseryed, and whatever he decreed should
be given or done through his will, but which are damaging to the church,
should obtain np confirmation at all, being prohibited in any case by the law. 3
1. For Marinianus, see Ep 5.51.
2. Agnellus of Ravenna, Liber pontificalis ecclesiae Ravennatis 98, states that Bishop John
of Ravenna was buried in the church of Saint Apollinaris in Classe.
3. For Marianus' troublesome predecessor, see Epp 3.54, 54a and also the Index of
Names: Castor 1.

BOOK SIX
403
6.2 4 Gregory to the clergy and people of the church of Ravenna I
September 595
We have learnt that some men. have been overcome by the incitement of a
malignant spirit with regard to the reputation of our brother and fellow-
bishop, Marinianus, and they have wanted to corrupt your minds with false
words, saying that this same brother of ours does not venerate the holy synod
of ChalcedQD..4S much as is fitting. 5 On this matter, he himself satisfies all of
you in person concerning the integrity of his faith, and we strongly testify that
from the cradle, he was nurtured in the bosom of the holy, universal Church,
and has preached the true faith resolutely, with the testimony of his life. For
he venerates the holy Nicene synod, in which Arius was condemned, that of
Constantinople, in which Macedonius was condemned, the first at Ephesus, in
which Nestorius was condemned, and the holy synod of Chalcedon, in which
the same Nestorius was condemned, with Dioscorus and Eutyches. But if any-
one ever presumes to say anything against the faith of these four synods, and
against the tome and definition of Pope Leo of holy memory let him be ana-
thema. 6 And so, receiving the fullest satisfaction, love your pastor with
wholesome charity and a pure heart, so that the intercession of the same pas-
tor, poured out more purely before God, can be to your advantage.
6.3 Gregory to Maxirnus, pretender at the church of Salona 7 I
September 595
Whenever anything is said to have been done contrary to the discipline of the
Church, we dare not leave it unexamined, in case we should be guilty before
God of feigning ignorance. And so it has come to our attention that you have
been consecrated through the heresy of simony. Many other things also were
said about you here, of which this one was most important, because of which
we have thought it necessary with our letter to prohibit you entirely from
your duty to celebrate solemn Mass, until we could learn more truly how
things stood.
Therefore, so that the sons of the church should not appear to be without
a pastor for a long time, and in case these accusations should remain unexa-
mined, and vice of this sort might extend to many others, we exhort you to
come to us quickly, putting aside any excuses, so that by observing justice, we
4. This letter was sent with the preceding one.
5. Opposition existed in Ravenna to both Gregory and Marinianus, his candidate for
the city's see, evident in Epp 5.51 and 6.34. It is significant that the dissent seems to have
been promoted by members of the Three Chapters schismatic faction, who falsely claimed
that the Roman Church and Ravenna's new bishop did not venerate the council of
Chalcedon sufficiently. The exarch, Romanus, and his administration, clearly played a major
part in spreading these falsehoods.
6. The fifth ecumenical council, that of Constantinople II in 553, which provoked the
schism, is not even mentioned.
7. For Maximus of Salon a and his dispute with Rome, see Epp 4.20; 5.6, 39.

404
THE LETTERS OF GREGORY THE GREAT
can get to know these things and finalize them, according to the canonical
institutes, as revealed by Christ.
But ensure that you do not add further delays now to your coming here,
in case your very absence proves instead that you are guilty of these alle-
gations, and this matter forces you to bear a harsher judgment in council, not
only because of the alleged crimes, which you deceitfully fail to purge, but also
due of the fault of disobedience.
6.4 Gregory to Cyprian, deacon 8 I Sq>tember 595
Zenon, our brother and fellow-bishop,9 has learnt that some people in his
city are suffering from a lack of food. Since we want to provide something
well considered, which is possible, for that reason we authorize your Beloved
with the present letter, to give a thousand measures of wheat, or up to two
thousand, if you can raise more, to our aforesaid brother. And so we exhort
you not to introduce any delay or excuse. Thus while time allows, Zenon can
return to his own place without danger, with the help of God, and can also
answer more quickly the needs of those suffering.
6.5 10 Gregory to Brunhilde, queen of the Franks 11 I September 595
The goodness of your Excellency, both praiseworthy and pleasing to God, is
made clear by the government of your kingdom and by the education of your
son. For with provident care, you have not only preserved intact for him the
glory of things temporal, but you have also provided the rewards of eternal
life, as you grafted his mind on to a root of true faith with a fittingly maternal
and laudable education. Therefore, it has come about not undeservedly that he
surpasses all the kingdoms of other nations, in that he worships the Creator
of those nations purely and confesses Him truthfully. But so that faith may
shine in him more laudably through his works, let the words of your encour-
agement inspire him. Thus, just as royal power may reveal him as sublime
among men, even so the goodness of his actions may make him great before God.
But because our experience in many matters recommends that we trust the
Christian values of your Excellency, for that reason we greet you with the
affection of a father and ask on behalf of the love of Saint Peter, the prince of
the apostles, whom we know you love with all your heart, that you support
with the aid of your patronage our most beloved son, the priest Candidus. He
bears this letter, and with it a minuscule patrimony.12 e sent him over
8. For this administrator of the Sicilian patrimony, see Ep 3.55.
9. Zenon, a bishop from Epirus, is one of the addressees of Ep 6.7. His see is unknown.
10. This letter, together with Epp 6.6 and 10, was sent to Gaul with his priest, Candidus.
For this agent, so important in his mission to England, see Epp 5.18, 31; 6.21; 9.222.
11. For a brief biography of this powerful queen, see the Introduction, pp. 55-56.
12. The rare diminutive patrimoniolum, was used by Jerome (Ep 45), and here seems to
be aimed at the queen's patronage, suggesting a small role for the Church, without her help.
Its fourfold repetition emphasizes the pope's ironical appeal to the queen. As we shall see,

BOOK SIX
405
there to look after it. Thus, strengthened by the grace of your power, he can
control that minuscule patrimony, which will certainly help the expenses of
the poor, and if anything has been removed from it, he can bring it back
under the control of that minuscule patrimony in a reasonable way. For it
adds to your credit that a man belonging to the Church has not been sent over
to control that little patrimony until now. And so, let your Excellency agree
to apply yow:se1f willingly to these demands of ours, in such a way that Saint
Peter, the prince of the apostles, to whom the power of binding and releasing
was granted by our Lord Jesus Christ, may allow your Excellency to rejoice
here over your offspring, and after many years have run their course, may
have you found guiltless of any evil before the sight of the eternal Judge.
6.6 Gregory to Childebert, king of the Franks 13 I September 595
As much as royal dignity comes before all other men, so far does the high
standing of your kingdom certainly excel the kingdoms of all other nations.
But to be a king is not that wonderful, for there are others too, but to be a
Catholic king, which the others do not deserve to be, is quite wonderfu1. 14
For as the splendor of a great lamp shines with the brightness of its light in
the obscurity of a black night, so the clarity of your faith glows and glitters
amid the dark perfidy of other races. But whatever the other kings boast that
they have, you have. But they themselves are surpassed more strongly in this,
that they do not have this principal goodness that you have. Therefore, so
that, just as they are surpassed in faith and in actions, your Excellency should
always show yourself as kind to your own subjects, and if there is anything
that might offend your mind, do not punish it without an inquiry. For then
truly you will give greater pleasure to the king of kings, that is to almighty
God, if by restraining your power, you believe that you are less free to do
what you can do.
Because, therefore, you preserve sincerity of faith both in mind and deed,
the love which is in you for Saint Peter, the prince of the apostles, shows
manifestly whose property has so far been well governed and preserved for the
sake of Christian reliwon, beneath the power of your leadership. But since the
patrician Dynamius, 5 who looked after our patrimony on our recommenda-
tion, is unable to govern it now, as we have learnt, and so that the minuscule
patrimony founded there does not perish through neglect, for that reason we
It Was used repeatedly in Gregory's other letters to Gallic priests and nobles. For the pope's
careful and quite rare use of the diminutive, see the Introduction, p. 106.
13. Childebert II (570-595) was the son of Brunhilde and Sigebert I, and succeeded his
faher in 575, with his mother Brunhilde as his regent. As king, he took over the lands of
King Guntrum in Burgundy, at his death in 592.
14. Gregory gives vent to Roman chauvinism with regard to barbarian kings, while
making the most of the fact that Childebert is a Catholic king. Most barbarian ones were
Arians, and thus heretics to the pope.
15. For the patrician, Dynamius, see Ep 3.33.

406
THE LETTERS OF GREGORY THE GREAT
have sent over a priest, our most beloved son, Candidus, the bearer of this
letter, to govern the patrimony. We recommend him in every respect to your
Excellency, after sending ahead a welcoming address with fatherly love. And
if by chance anything has been done there against the law, or if some property
of the same small patrimony is being retained by anyone, let the crime be cor-
rected by the justice of your power, and what has been stolen, restored to its
rightful owner. Thus your faith and your fairness likewise may shine forth for
all nations, to be desired as something glorious and praiseworthy.
Besides this, we have sent your Excellency the keys of Saint Peter, in
which filings from the links of his chains are enclosed. When hung from your
neck, this would protect you from all evils. 16
6.7 Gregory to Theodoritus, Demetrius, Philip, Zenon 17 and Alciso,18
bishops of Epirus I September 595
The notification in your letters, dearest of brethren, has revealed that our
brother Andrew has been solemnly consecrated as bishop of the city of Nico-
polis,19 by the grace of God. As you signify that his consecration took place
with the agreement of the clergy and provincials, we rejoice, and we pray that
the goodness that you testify in his case may remain in him, and may be aug-
mented with the help of God's grace. For the goodness of those in charge cer-
tainl y acts as a safeguard for their subordinates. And so, since you praise those
things that you admire in his character, you should hasten to imitate them
with m9re enthusiasm. For anyone who is unwilling to imitate the goodness
that pleases him, is culpable among men and punishable before God. And so let
obedience apply faith to your testimony. Let no one speak ill of him with regard
to what he brings about for the common good, while preselVing the integrity of
his church. Let each one of you willingly show his devotion, so that, while there
is priestly and faithful concord among you that pleases God, no envy may break
your bond of mutual love, nor difference of opinion disturb you. For there will
be no access to your hearts for our cunning enemy, since he knows that he can
in no way be accepted or received where true love finds a place to ftl!.
16. For these miraculous keys, sent by Gregory to selected recipients, see Ep 1.25, and
the Introduction, pp. 74-75.
17. For Bishop Zenon, see Ep 6.4.
18. In 603-604, Alciso was bishop of Corcyra (see Epp 14.7, 8,- 13), at the time when
John was bishop of Euria, although his diocese is not mentioned here. Epirus was divided
into two provinces, Epirus I, with its metropolis of Nicopolis, and Epirus II, with its metro-
polis of Dyrrachium. The suffragan sees of Nicopolis were Achelos, Aetus, Anchiasmus,
Buthrotis, Corcyra, Dodona, Euria, Hadrianople, J oannina, Leucadis, Phoenice and Photice.
19. It seems that at this time, the pope exercised a special oversight over the Greek
metropolitan sees, like those of Prima Justiniana (see Epp 3.6, 7, 45; 5.8) and of Nicopolis.
Bishop Andrew, whose appointment to Nicopolis is announced here, is among the Eastern
metropolitans in Epp 8.10 and 9.157. He died before November 603 (Ep 14.7), succeeded
possibly by Sotericus, in turn succeeded by Hypatius in 625.

BOOK SIX
407
Moreover, be concerned, dearest of brethren, and provide the flock entrusted
to you with the attention that you have received and now owe. Resist the
enemy's deceits with concern and prayer. With uncontaminated faith, surrender
the people over whom you rule to our God, so that, before the sight of our eter-
nal Judge, your priestly office may lead you not to a penalty, but to a crown.
Know also that we have sent a pallium to Andrew,20 our brother and
fellow-bishop(and have allowed every privilege that our predecessors granted
to his predecessors. Furthermore, it has come to our attention that holy orders
in those parts are conferred with the gift of a payment. 21 If that is so, I say
with tears, I declare with groans that, when the priestly order is rotten on the
inside, it will not be able to survive for long externally. For indeed, we know
from the gospel what our Redeemer did in person, how he went into the
temple and overturned the seats of those selling doves. 22 For to sell doves
is to receive a temporal payment for the Holy Spirit, whom almighty God has
granted to mankind as being consubstantial with himself, through the laying
on of hands. From this evil, as I have said above, what might follow is already
being hinted at, that the seats of those who presumed to sell doves in the
temple of God are fallen with God's Judgment. And of course this error is_
propagated and increased among subordinates. For the person also who is
promoted to holy orders, being already corrupted in the very root of his
promotion, is more ready to sell to others what he has bought.
And where is it written that 'freely have you received, freely give'?23
And since the heresy of simony was the first to arise against the Holy Church,
why is it not considered, why is it not seen that whoever consecrates someone
at a price, forces him to become a heretic while promoting him? I warn you
and call you to witness that you ought to be extremely concerned about this
matter, and that in holy orders, the gift of a payment should ensure nothing
for him, nor should influence, nor the request of any person at all, but only
those should be promoted to this office who are commended by their serious-
ness and actions. For if we sense that something like that is being done, which
we do not believe, we correct it with canonical severity, as it deserves. But
may almighty God himself, who ordains all things miraculously with the
power of his wisdom, and guards what he has ordained with compassion, grant
you both to wish for what he orders and to carry it out.
20. The letter accompanying the conferral of the pallium has not survived.
21. Almost identical sentiments were conveyed to Bishop Virgil of ArIes, in Ep 5.58,
where Gregory discusses the prevailing situation in Gaul. This attack on simony appears
verbatim in Ep 5.62, to John, bishop of Corinth, and again in the following letter, to all the
bishops in Greece, and here to all the bishops of Epirus. It seems that Gregory was happy
to reuse this very carefully argued passage, in his effort to stamp out simony, especially in
the provinces of Gaul and Greece. The Latin's rhetorical style is typical of the pope.
22. See Mt 21: 12.
. 23. Mt 10:8: 'gratis accepistis, gratis date.' Gregory uses this well-known quotation again
1n Ep 8.28, where he sends timber to Eulogius in Alexandria free of charge.

408
THE LETTERS OF GREGORY THE GREAT
6.8 Gregory to Donus, bishop of Messina 24 I September 595
Encouraged by the benevolence of the apostolic see and by the order of ancient
custom, we have considered that the use of the pallium should be granted to your
Fraternity, as it is established that you have taken on the office of government in
the church of Messina. We do so at that time and order, which we are quite sure
was followed by your predecessor also, warning you nevertheless that, as you
rejoice to have received from us the use of decoration of this sort for the honor
of your priestly office, so with the probity of your morality and deeds, you should
strive to adorn the office for the glory of Christ.
6.9 Gregory to Boniface, bishop of Reggio, where he joins the church of
Carinae to it I September 595
After the death of the bishop of Carinae, both the deserted nature of the place
and the shortage of people prevented another person from being consecrated.
Due to this, we are constrained by a greater concern, in case in the absence of
priests, the traps of our cunning enemy may ensnare those living there, if
deprived of the guidance of a pastor, through lack of faith. The advice from
deep within us is that their faith should be entrusted to your Solicitude, which
we have decided to do by means of the letter herewith. 25 And so that you
hasten to obtain and carry out its care and guidance with greater zeal, we
think that it should be attached and united with your church. Thus you may
rightly act as priest of the two churches, with Christ's help, and whatever,
with vigilant and canonical care, you decide to arrange with regard to its patri-
mony and ordination of clergy, through this letter I grant you free license
with our permission, being of course its own bishop. And so, dearest brother,
remember your Lord's commandments with profit, and take such care in govern-
ing the people entrusted to you and in enriching their souls, that, when standing
before the tribunal of the eternal Judge, you may exhibit to our Redeemer, in
whom you can rejoice, the fruit of good works which affects your reward.
6.10 26 Gregory to Candidus,27 the priest going to the patrimony of Gaul
I September 595
As you set out with the help of our Lord God, Jesus Christ, for the patrimony
which must be governed in Gaul, from the gold coins which you receive, we
24. Donus succeeded Felix (see Ep 1.38) as bishop of Messina. John the Deacon, Vita
Gregorii 3.7, states that he had been a cardinal priest of the Roman Church before his ordi-
nation. In this letter, he is sent the pallium, for use according to ancient custom. The last
letter addressed to Donus is Ep 13.20, of January 603.
25. The churches of Reggio and Carinae did not remain under a single bishop for long.
In Ep 13.14, of November 602, Barbarus, bishop of Carinae, was appointed visitor of the
church of Palermo. In 649, the name of John, bishop of Carinae, appeared among signatories
of a Roman synod, held in 649: see Sacrorum conciliorum: nova et amplissima collectio, ed.
Giovanni Domenico Mansi, 31 vols. (Venice, 1759-1798), 10: 867, 1166.
26. This letter was sent along with Epp 6.5, 6.
27. For Candidus, see Ep 5.31. See also Ep 6.51, where the mission begins.

BOOK SIX
409
want your Beloved to purchase clothing for the poor, and to buy English boys
who are about seventeen or eighteen years old, so that they may profit by
serving God in monasteries. Thus the gold coins from Gaul, which cannot be
spent in our own country, may be spent profitably in their own land. And if
you can recoup some degree of return from the coins, the so-called 'inter-
est,,28 we want you to purchase clothing for the poor from this also, and some
young men,---a("we said before, who may profit from service to almighty God.
But because those who live there are pagans, I want a priest to be sent over
here 29 with them, in case if any illness occurs on the way, he can baptize
any he sees close to death. And so, let your Beloved act in such a way that
you are quick to implement these tasks diligently.
6.11 Gregory to Fortunatus, bishop of Naples 30 I September 595
We recall that your Fraternity requested us to hand over Gratianus, a deacon
of the church of Venafro,31 to your church for incardination. And since he
has neither a bishop to obey nor a church of his own, where he should show
his ministry (being prevented of course by the enemy), we consider that your
request should not be put off. For that reason we thought it necessary that he -
should be handed over to you through the present letter, and you will have
the license,32 with the exercise of our authority, to appoint that deacon as
incardinate bishop of your church, with God's favor.
But because it has come to our attention that clerics and other religious
persons of your town and parish are being taken to court by other men, we
prohibit this from being done from now on, and are not willing that any
cleric of yours or any monk or any other religious person at all of your city
should be taken to court by anyone or invited to judge someone else. But if
someone wants to set up an inquiry against persons of this sort, over any kind
of business, he will know that your Fraternity must first be approached. Or
if perchance, as usually happens, some suspicion arises among them in some
way, and perhaps they desire an investigation into those chosen, let judges
28. The very rare noun ablatal! ('monies taken away') suggests a tax, or interest. Being linked
with gold coins, shon-term interest seems far more likely than a long-term tax. A large sum was
needed urgently for clothes and British slaves, and as the gold coins in Gaul were hard to exchange
outside, it made good sense to Gregory for them to be used locally, and not sent to Rome, as was
normal elsewhere (see Ep 3.33). This also shows how far the pope planned ahead, and it marks
the beginning of a process that culminated in the very successful missions to Sardinia and England.
The 17-18 year olds would quickly learn both theology and Latin, and a year or so later, some
were ideal monks for Augustine's mission, able to explain the gospels in their native tongue.
29. The priest's function suggests a long journey, and the verb is used for trips over the
sea and/or over mountains. Gregory's monastery in Rome would have been ideal for their
. preparation, under the supervision of the pope himself.
30. For Fortunatus, see Ep 3.58.
31. Venafro is a town in Samnium, near Volturno, but at this time it was under
Lombard control.
32. Reading habituro with most editors. The habiturus (in Norberg) agrees with nothing.

410
THE LETTERS OF GREGORY THE GREAT
have the right of making a decision under your jurisdiction, so that in this
way you do not seem to have lost your juridical control, and the attorney does
not seem to sustain any prejudice for pleading on behalf of a suspect. For
indeed be aware that we ordered this to be observed also by Anthelm,33 the
sub-deacon.
Therefore, your Fraternity ought to watch over the monasteries of your
city and parish and all your subordinates with diligent pastoral care, and be
totally concerned about their way of life and activity, in order that, just as we
are known to be preserving these privileges for you, even so you also might
show your vigilance in all things wisely, as is fitting, so that you can in no
way be found guilty of neglect. Furthermore, if you think that dissimulation
is needed, which we do not accept, you will know that the administrator of
our Church's patrimony, who is or will be stationed there, has the license, so
that his presence might spur you on to do whatever you have put off of your
own accord. But you should rightly be eager about this also, that those who
have a case against anyone placed under your jurisdiction should not be upset
by any frustrating delays before your Fraternity, in case we seem to have
preserved these privileges for you to cause fatigue and loss for someone else.
6.12 Gregory to Montana and Thomas 34 I September 595
Our Redeemer, the source of all creation, was willing to assume human flesh
to save us for this end, that by the grace of his divinity, breaking the bond of
servitude with which we were held captive, he might restore us to our
previous freedom. And so, it is a salutary act if human beings, whom nature
first bore as free men, but whom the law of nations has subjected to the yoke
of slavery, should be restored to that freedom in which they were born
through the gift of manumission. Therefore, moved by regard for piety and
through consideration of this matter, from this day we hereby free you,
Montana and Thomas, servants of the Holy Roman Church, which we serve
with God's authority, and we hereby make you Roman citizens and release to
you all of your property.35
And because you, Montana, claim to have applied your mind to a monas-
tic way of life, for that reason we give and concede to you today the two
ounces of gold 36 which the one-time priest, Gaudiosus, is known to have left
33. For Anthelm, administrator of the Campanian patrimony, see Ep 1.23.
34. The two were slaves owned by the Roman Church. The letter suggests that they had
been born free, and may have been taken as captives later on. The letter serves as their
decree of manumission.
35. A peculium ('savings' or 'property') was paid by a master to his domestic slaves, and
saved by them to purchase their freedom. It was used to set up in business, or if the slave
was freed early, due to his owner's death, or to the Church's generosity. A slave had no
right of inheritance.
36. The uncia was a twelfth part, or ounce, here of gold presumably, to benefit fully.

BOOK SIX
411
to you recently in his last will and testament, for your investiture,37 all of
which will of course benefit the convent of Saint Laurence, where Constantina
is in charge as abbess, and where you hasten to be converted, with God's
mercy. But if it is in fact established that you somehow concealed something
from the goods of the above-mentioned Gaudiosus, then all of this must
without doubt be transferred to the control of our Church.
As fot=--y6', the above-mentioned Thomas, in addition to your freedom,
we also want you to do service among the notaries, and on this day similarly
we grant and concede through this writ of manumission the five ounces of
gold, that the aforesaid priest, Gaudiosus, left to you by title of inheritance in
his last will and testament, and the dowry also that he left to your mother.
We add of course that law and condition that, if you should happen to die
without -legitimate children (that is, born from legal matrimony), then all that
we have conceded to you should revert to the control of the Holy Roman
Church without any deduction. But if you have children born in wedlock, as
we have said, and acknowledged by the law, and they survive you, we decree
that you persist as master of the same property without any condition, and we
grant you the free ability to make a will in their favor. And so, be sure that
our successors and we too shall preserve these things that we have decided and
have ranted through the charter of this manumission, without any opposi-
tion. 3 For the rule of justice and reason persuades us that he who desires
his own orders to be maintained by his successors, should without doubt look
after the will and statutes of his predecessor.
This writ of manumission we have dictated to our notary Paterius,39 for
him to write down, and for the fullest of security, we have signed below it
with our own hand, as have three senior priests and three deacons, and we
have handed it over to you.
Completed in the city of Rome.
6.13 Gregory to Cyprian, deacon and rector of Sicily40 I September. 595
The clergy of the church at Lilybaeum came here about the consecration of
their bishop, and you should be aware that we gave them freedom over
looking for a bishop for themselves. Finding Decius, a public priest, they
entreated him with their prayers to be consecrated for them, and we have
thought it necessary to implement their request. And for that reason, your
Beloved should not fail to give him comfort in all ways, so that, because
Theodore, the one-time bishop of the same church, abandoned it, Decius,
37. The institutio was normal for 'education,' qualified by modo ('by way of'), and it
would suit the context well. But here its legal sense of 'dowry' or 'investiture' is better.
38. The legal Latin flows easily from the pope's mouth, as he emphasizes the precedent.
39. For Paterius, who subsequently became secundarius, see Ep 5.26.
40. For Cyprian, administrative ruler of Sicily, see Ep 3.55.

412
THE LETTERS OF GREGORY THE GREA T
aided by your total support, yet without acting illegal}!, might enjoy greater
freedom from disturbing cases, in his praises of God. 4
6.14 42 Gregory to Count Narses 43 I September 595
Your Charity, being worried about our opinion, has been keen to write about
your feelings concerning that book which was sent here, against the priest
Athanasius. 44 Reading through part of it very carefully, we found that it had
fallen into the dogma of the Manicheans. But he who shows that some pas-
sages are heretical with a mark placed against them, also falls himself into the
Pelagian heresy. For he noted some passages as heretical that are Catholic in
expression and completely orthodox. For where this was written, that 'when
Adam sinned, his soul died,' he shows below how he interpreted 'died' as 'lost
the blessedness of its condition.' Whoever denies this is not a Catholic. For
God had said 'on the day you eat thereof, you will surely die.'45 Therefore,
when Adam ate of the forbidden tree, we know that he did not die in the
body, because after this he fathered children and lived on for many years. If
then he did not die in the soul, although it is wicked to say so, He who fore-
told that Adam would die on the day that he sinned, was lying. But one
should know that death takes place in two ways, either through loss of life,
or in quality of life. And so, in this way Adam's soul is said to have died by
eating what was forbidden, not through loss of life, but in quality of life, so
that he who was created to live happily in joy, should after this live in
pain. 46 Therefore, he who annotated this passage in the book sent to me by
my brother, Bishop John, as heretical, is a Pelagian, because that view is evi-
dently that of Pelagius. Paul the apostle clearly rebuts this view in his epistles.
I pass over individual passages in his epistles, because I am speaking to one
who knows them. But Pelagius, who was condemned in the synod of Ephesus,
said this with the intention of showing that we were redeemed by Christ to
no avail. For if we did not die in the soul, through Adam, although it may be
wicked to say so, we were redeemed to no avail. But while examining the
synod of Ephesus over Adelfius and Sava, and the rest of the others who are
said to have been condemned there, we have found absolutely nothing. 47
41. The disconnected syntax of the first two sentences is very odd, and Norberg suggests
a possible lacuna before Theodorus (see Ep 9.4 for the law-suit over his property). Reading
clero... venienti and deleting eis, one would be following Gregory's riormal syntax. This very
short letter seems to have escaped revision by the pope.
42. This letter, with those following, "{as brought to Constantinople by the priest, John
of Chalcedon. .
43. For Narses, see Ep 1.6.
44. See Epp 3.52 and 6.15-16 for more on the cases of Athanasius and John of Chalcedon.
45. Gn 2: 17.
46. The same argument appears in Ep 7.31.
47. Gregory may have mistaken the acts of the C robber' council of Ephesus (held in 449)
for those of the ecumenical council (held in 431). See also Epp 7.31 and 9.136.

BOOK SIX
413
And we think that, just as the synod of Chalcedon was falsified in one
place by the church of Constantinople, something has also been done in the
case of the synod of Ephesus. And so, let your Charity search for the oldest
manuscripts of that same synod, and look there to see if anything like this is
found there, and please send over to me whichever manuscript you find, and
I shall send it back as soon as I have read it. For in general you should not
trust the laresf copies. Due to this matter I have been in doubt, and 'So far I
have not wanted to write back anything about this case to my brother, Bishop
John. But the Roman manuscripts are much more reliable than the Greek
ones, because just as we do not have your subtle minds, even so we do not
have your deceptions either.
But in the case of the priest John, know that his case was decided in the
synod,48 in which I learnt quite clearly that his adversaries wanted to brand
him as a heretic, but were unable to do so, despite trying for a long time.
Greet your friends, who are ours also, on my behalf. And our friends,
who are yours, greet you warmly through me. May almighty God protect you
amid so many thorns with his own hand, so that you may gather the flowers
chosen by our Lord, without being harmed. 49
6.15 Gregory to John, bishop of Constantinople 50 I September 595
Just as the wickedness of heretics should be crushed by the zeal of true faith,
so the integrity of genuine confession should be embraced. For if trust in one
who confesses faithfully is despised, the faith of all men is made doubtful, and
deadl y sins arise from inconsiderate strictness. And from this not only are err-
ant sheep not recalled at all to their Lord's folds, but those placed inside them
are exposed to be cruelly torn apart by the teeth of wild animals. Let us consi-
der this, dearest brother, with great care, and not allow anyone who truly profes-
ses the Catholic faith to be afflicted under the pretext of heresy, in case (Heaven
forbid!) we allow heresy to grow stronger under a pretext of correcting it.
But we were greatly astonished why those who had been appointed by
you as judges in the case of faith, against John, a priest of the church of Chal-
cedon, neglected the truth and believed what men thought, and were unwilling
to trust him as he professed his strict faith, especially when his accusers, being
asked what the heresy of the Marcionites was 51 (for which they were trying
to make him guilty), replied with an open admission that they did not know.
From this affair, it is clearly recognized that they simply wanted to injure him
48. For acts of this synod, see Ep 5.57a.
49. Thorns can be painful, as anyone picking roses knows, and 'unharmed' goes far
better with 'you' (illaesus), than the flowers (illaesos, the reading in the manuscripts).
. 50. For John the Faster see Ep 5.44. He never received this letter, as he had died by the
t1me it reached Constantinople; see Ep 6.65.
51. Adherents of the sect founded at Rome by Marcion, an ascetic gnostic of the late
second century. His followers saw the Creation and Revelation in the Old Testament as the
work of an imperfect God, his authority taken over by the supreme God, Jesus Christ.

414
THE LETTERS OF GREGOR Y THE GREA T
personally, just to suit their wishes, without any respect for God or justice,
acting against their own souls. And so we held a council, 52 as is shown by
the theme of the proceedings held in our presence, and carefully examined and
considered all the necessary facts. We could not find the aforesaid priest guilty
of anything, especially as the plea presented by him to the judges appointed
by you agrees with the sincerity of true faith. Because of this, condemning the
sentence of the same judges, we pronounced him a Catholic by our definition
and free of any charge of heresy, as revealed by the grace of Christ our God
and Redeemer. We have sent him back to your Holiness, and you ought to
welcome him with the kindness that you show to all men, bestowing your
priestly love on him, and protecting him from any disturbance. Do not allow any-
one to occupy himself in causing him trouble, but as you defend others from
oppression, even so you should not withdraw your comfort from this priest.
6.16 Gregory to Maurice, Augustus I September 595
Most Christian of emperors, sincere rectitude of faith shines in you like a
beam of light sent down from heaven, and all men know that your Serenity
strongly embraces and loves an honest profession with all your heart, whereby
you are strong with the favor of God. Therefore, I have perceived that it is
extremely necessary to ask on behalf of those whom one and the same faith
enlightens, suggesting that the piety of your Lordship may protect them with
your grace and guard them against all trouble. When some men despise their
confession of faith, they seem to be contradicting true faith. For since the
apostle declares that 'confession of the mouth leads to safety,' 53 he who does
not agree to trust a true confession, accuses himself by the fact that he is
condemning someone else.
After re-reading in a council the charges against John, priest of the city of
Chalcedon, judged at the same time in due order, we have learnt that he has
suffered a greater injustice, in that when he declared and proved that he was
Catholic, it was not a case of guilt, but only a long lasting and uncertain accu-
sation that wore him down. For his accusers admitted with an open reply that
they did not know the heresy of the Marcionites, the charge they brought
against him. And those who should have been dismissed right at the beginning
of the trial were allowed to remain to accuse him, although untrustworthy.
But in case a verbal statement might perhaps have harmed him, he brought
forward a written confession of faith, in which he was clearly keen to show
that he was a confessor and follower of the true faith. But the judges elected
by my most holy brother and fellow-bis!top, John, neglected this unjustly and
without any reason, and while they tried to occupy themselves in making
52. Again, see Ep 5.57a.
53. The apostle was Paul; see Rom 10:10: car-de creditur ad iustitiam, ore autem confessio fit
ad salutem ('with the heart one believes in righteousness, with the mouth confession is made for
salvation'). eading confessionem in r2 is preferable to professionem in Rl and rl, and also Norberg.

BOOK SIX
415
things difficult for him, they showed themselves to be even more reprehen-
sible. For no one doubts that it is a lack of faith not to have faith in the
faithful. And so, with everything very carefully examined and dealt with, my
decision and that of the holy council declared the above-mentioned priest,
John, a true Catholic, as revealed by the grace of the heavenly Power, nor was
any stain of heetical wickedness found in him. I pray, therefore, that the
pious protectiofi of your Serenity orders that he be kept unharmed by any
trouble, and not allow one confessing the Catholic faith to endure any disturb-
ance. For not trusting someone who confesses truthfully is not purging heresy,
but creating it. If this is allowed, the chance of a lack of faith arises, and those
who want to cure faults incautiously incur the same faults themselves.
Let your most serene Lordship consider these things with pious thought,
and as I have asked, I beg you once more with profuse prayers not to allow
an innocent man to be afflicted again as if guilty. Thus may almighty God,
who sees your Clemency loving and defending the integrity of Catholic righ-
teousness, which is pleasing to Him, allow you both to rule here over a peace-
ful state, with its enemies defeated, and to reign with his saints in eternal life.
6.17 Gregory to Theoctistus, a relative of the emperor 54 I
September 595
We know that the Christianity of your Excellency is always intent on
good deeds, and for that reason we provide rewarding cases for you, which
certainly delight you, so that we may associate ourselves with your merits
by providing them.
We indicate, therefore, that the priest John, who bears this letter, has been
acquitted of the accusations against him. We held a council and investigated
his faith, as he asked, with a very careful examination, and we did not find
any sign of a false confession in him. But since he appeared a confessor and
worshipper of the true faith, with God's mercy, we absolved him with our
decision, especially when his accuers admitted that they did not know the
heresy of the Marcionites about which they spoke. For these reasons, we greet
you with paternal affection, and request that you deign to protect him with
the grace of your favor. And in case anyone after this wants to ruin him, to
no purpose, or inflict some harm on him over this matter in any way at all,
let the defense of your Excellency so protect and defend him against this, with
more urgency in return for your own reward, that no unjust tribulation may
consume him any more, and that the Founder and Redeemer of the human
race, whom you worship with a sincere confession, may recompense what you
do on his behalf among your very many good deeds.
54. This is the only letter mentioning this member of the royal family. This is the third
etter to Constantinople in which the pope discusses John and the heretical sect of Marcion-
ltes (see n51 above). He was acquitted at the synod in Rome, it seems: see Ep 5.57a.

416
THE LETTERS OF GREGORY THE GREAT
Month of October, fourteenth indiction
6.18 Gregory to John, bishop of Syracuse 55 I October 595
Encouraged by the benevolence of the apostolic see, and the order of ancient
custom, we have considered that the use of the pallium should be granted to
your Fraternity, who is known to have taken over the office of government
in the church of Syracuse. That is, at those times and in that order, of which
your predecessor also made use, we are quite sure, warning you of this, never-
theless, that, just as you rejoice to have received from us the use of decoration
of this sort, for the honor of your priestly office, so with the probity of your
moralit and deeds, you should strive to adorn the office for the glory of
Christ. 6
Thus, you will be equally outstanding in two qualities, if the goodness of
your mind is in accord with the clothing of this body. All the privileges also,
which were certainly granted to your church in former times, we confirm with
our authority and decree that they remain inviolate.
6.19 Gregory to Dominic, bishop of Africa 57 I October 595
The eloquence of your letters, full of priestly love, makes your Holiness
appear in our mind so fully that we could almost forget that you are absent
in body, for you always remain present in our heart through our affection.
Therefore, as this love which we have for each other acquires for us the
goodness of heavenly joys, let us help each other in turn, and let us offer each
other the help of a shared prayer, that divine mercy, with the gift of His
clemency, may allow us to preach what he loves and to follow what through
us he has allowed us to preach. May he thus arrange the ministry of our office
with the protection of His piety, so that we may bear fruit from our loans to
the same Lord, when he comes, and may be led to future rewards of justice
with the profit of others, assisted by his face. But since it is written: 'pray for
one another, that you may be healed,'5 so that we may deserve to come to
this end, it is fitting that I should devote myself to praying for you before the
most holy body of Saint Peter the apostle, and that you should do so for me
before the holy martyr Cyprian. For indeed our prayers rise up all the more
quickly in the ears of our Lord's piety, as the ardor of our love strengthens
them, poured out in turn for our sakes. But because your Holiness refuses to
address me with words alone, you added presents to your letters. We have
received them and thank you for'them, but we are delighted more by the
affection of your mind than by the value of the goods.
55. For John, successor to Maximian as bishop of Syracuse, see Ep 5.20.
56. This section is virtually the same as that in Ep 6.8.
57. For Dominic, bishop of Carthage, see Ep 2.40.
58. J as 5: 16.

BOOK SIX
417
6.20 Gregory to Cyprian, deacon I October 595
Just as your Beloved has labored eagerly on behalf of our brother and fellow-
bishop, John, to have him consecrated in the church of Syracuse, with God's
authority, even so it is necessary now that the consolations of his rule should
also be supplied to him, through your Beloved's exertions. For he asserts that
he had a certain priest of his own, but he is said to have been consecrated by
our brother fellow-bishop, Leo, in the city of Catana. 59 And because he
is going to a new church, it is necessary for him to have his own men there.
Thus, when he is under pressure from tumultuous affairs, he can find a place
where he can rest in secret. Therefore, you should persuade our aforesaid
brother and fellow-bishop, Leo, with care and charm, not to appear perhaps
to be deserting him now he is consecrated, after handing him over for ordina-
tion with such kindness. But the same brother and fellow-bishop of ours,
John, as far as I can read his mind, forgets that he is his archdeacon, not even
after being made a bishop. Likewise, our often-mentioned brother and fellow-
bishop, Leo, ought to attend to his own clergy, and not just over the person
of one priest, but in whatever matter he shall need his support, he ought to
provide his own assistance to him.
Month of November, fourteenth indiction
6.21 GreBor y to Peter, bishop of Otranto, visitor of Brindisi, Leece and
Gallipoli 6 I November 595
Pastoral care forces us, when churches have been deprived of the control of
their bishop, to provide with careful consideration that when the proper
bishop is lacking, nothing should arise contrary to the rules of the Fathers
(Heaven forbid!). Therefore, since we recognize that the churches of Brindisi,
Lecce 61 and Gallipoli are entirely destitute, with the deaths of their bishops,
for that reason we have thought that the task of their visitation should be
attached to your Fraternity. And it is fitting that you should fulfill this office
so that you allow nothing to be withdrawn by anyone from the promotion
of the clergy, from their income, their apparel and vestments, or whatever else
there is in the churches' patrimonies.
For that reason your Fraternity will go quickly to the aforesaid churches,
and will hasten to warn the clergy and people of the same churches, with
repeated exhortations, to remove partisanship and with one and the same con-
sensus to look for priests to be put in charge of them, such men as can be
found worthy of such an important ministry and are in no way rejected by the
venerable canons of the Church.
59. For Bishop Leo of Catana, see Ep 4.34.
60. Bishop Peter was still exercising the office of episcopal visitor of the church of
Brindisi in July 601 (see Ep 11.57), but Sabinus had occupied the bishopric of Gallipoli by
July 599 (see Ep 9.207).
61. Lecce (Lippia) is a small town in Calabria, lying between Brindisi and Gallipoli.

418
THE LETTERS OF GREGORY THE GREAT
Once they have been requested and solemnly decreed, and confirmed by
the signatures of all of you, let them come to us for consecration, with the
testimony of your Beloved's letters, watching out before all else that no lay-
men presumes to aspire to the benefit of any conversion, and that you do not
incur (Heaven forbid!) any danger to your rank. And if there are any monas-
teries established in the parishes of those churches, we grant that they should
be under your care and management, until a local bishop has been consecrated
there, so that through the vigilance of your Solicitude, they might answer to
their way of life with appropriate public works.
Month of January, fourteenth indiction
6.22 Gregory to Peter, bishop of Aleria in Corsica 62 I January 596
In the island of Corsica, at the place called N egeugnus, there is a property
called Cellas Cupias that belongs to the holy Roman Church, which we serve
with God's authority. There we have ordered a church with a baptistery to be
founded, in honor of Saint Peter, the prince of the apostles, and Saint Lau-
rence the martyr, to benefit the souls living there. For that reason, with these
words we exhort your Fraternity, that you should visit the aforesaid place
without delay, providing the solemnities of a venerable dedication. We want
you to solemnly consecrate the aforesaid church and baptistery, and you will
reverently deposit the holy relics that you have received.
6.23 Gregory to Anthelm, sub-deacon I January 596
It has come to our attention that Pi men, 63 bishop of the city of Amalfi, is
not content to reside in his church, but wanders abroad through various places.
Others obselVe this and do not keep themselves in their fold, but following his
example, choose to live further abroad. And because in doing so, they invite the
enemy to plunder them all the more, for that reason we order you with this
authority to threaten the aforesaid bishop continually, so that he does not presume
to do this in future, but resides in his church, as a priest should. H you learn,
perhaps, that he is showing no improvement despite your threats, you will take
care to assign him to a monastery, and to describe this to us in detail, so that you
may know what you should do from our second injunction.
6.24 Gregory to Marinianus, bishop of Ravenna I January 596
We have received the letter of your Fraternity brought by t_he deacon Vigilius, in
which you indicated that certain members of the clergy and people cried out that
it was contrary to the laws and canoQs, that a case between your Church and
Claudius, the abbot,64 should be examined and judged here. If they had known
62. For the church of Aleria, see Ep 1.77.
63. Quite possibly the Primen who was bishop of Nuceria in Ep 9.45.
64. Claudius was abbot of the monastery of Saints John and Stephen, in Ravenna's port of
Classe. The grounds of his complaint against the bishop of Ravenna remain unknown; see Ep 2.38.

BOOK SIX
419
how to pay heed to the ecclesiastic order and to the contestants in the case, they
would have abstained totally from their superfluous complaint, especially as the
case could not be argued there, where the aforesaid bishop complained that he had
suffered an injustice from your predecessor and was still troubled by it. For this
objection could perhaps have been made, if he was not turning to a higher autho-
rity and seeking,to have the merit of his case determined before it.
Do you--y6'urself not know that the case that arose from the priest John
against John of Constantinople, our brother and fellow-bishop, following canon
law, came before the apostolic see and was decided by our sentence?65 If then
a case was brought for us to judge from that city where the emperor lives, how
much more should the truth in a matter concerning you be determined here, and
an outcome reached. But do not let the words of foolish men there influence you,
and do not believe that there is some cost for your church through us. 66 For if
you ask Secundus, a monk, and your deacon, and Castor, our notary,67 you will
discover from them how your predecessor already wanted to arrange that case. But
your Fraternity acted wisely in sending persons here for the business itself, and not
listening to foolish words. We trust in our almighty Lord that, once the truth has
been very closely examined, this case will be concluded, so pleasing to God that _
no further complaint may remain, nor either party aggrieved unjustly.
But as for the sword that was left with your predecessor by our beloved
son, deacon Peter, then defender there, please send it back to us by the monk
Secundus, and Castor, our notary, the bearers of this letter.
6.25 68 Gregory to Maxirnus, who seized the bishopric in Salona 69
January 596
After receiving our letter,70 you put off showing obedience with various
excuses, and after being admonished by us so many times, you postpone com-
ing here to establish the truth. By doing this, you are confirming what was
said against you, and even if some other things that might oppress you or
harm you seem to be absent, your mere delay accuses you and makes you
seem guilty. Be humble, finally, and submit yourself to obedience, and hasten
to come to us without any excuse,71 so that, once the truth has inquired into
65. There was clearly a synod in Rome in 594/595, to deal with heresy charges by the
patriarch of Constantinople against John, a priest of Chalcedon and Athanasius, a monk of
the convent of St Mile in Lycaonia. See Ep 3.52 Guly 593) for the pope's first reaction to
their charge, their trial and acquittal in Rome in 594/595 and the final peace in 595-596 with
the patriarch in Epp 6.14, 15, 16 reinforced by this letter.
. 66. The nos in rl makes better sense than vos ('you') in Rl, r2 and Norberg. Gregory
IS rejecting false charges against himself, here of extra costs for Ravenna due to his demand.
67. For the notary, see Ep 5.24.
68. This letter was sent with the one that follows.
69. For the difficult case of Maximus of Salon a, see Epp 4.20; 5.6, 39; 6.3.
70. That is Ep 6.3.
71. See Ep 4.20.

420
THE LETTERS OF GREGORY THE GREAT
and discovered, whatever is just and canonical may be decided, according to
the fear of God. For rest assured that we shall preserve justice for you, and the
statutes of canon law, and shall impose an end to your case, favorable to
justice, as revealed by the Lord, the author of truth. For you say that we
ought to send someone there, who should personally judge the truth of what
is being said. This might be admissible perhaps, if reason ever imposed the
necessity of proof on a person being accused. But since this burden rests on
your accusers, not on you, do not put off coming to us, as we said before,
without waiting. Either your accuser will be present without delay, to support
with appropriate proof what has been said about the heresy of simony and
other matters, or certainly in these things, which point to a healthy outcome
for the business itself, the intervention of Saint Peter, the prince of the
apostles, will ensure that a just judgment will ensue. Thus no guilty sin could con-
found us before God, for any connivance over the fact that we know about this.
But as for your suggestion that our most serene Lordship ordered that the
inquiry should be there, we certainly have received no orders from him over
this matter, other than that you ought to come to us. But even if it was sug-
gested, perhaps, for the good of his republic, it was granted to him by divine
generosity, while he was thinking about so many things and occupied by all
sorts of worries, and the command was elicited from him surreptitiously, since
we and all men know well that our most pious Lordship loves discipline,
observes ranks, venerates the canons and does not get involved in priestly
cases, we earnestly pursue what is both good for his soul and the republic, and
where our respect for the terrifying, fearsome Judge drives us.
Do not put off having a break from all your excuses and coming here, so
that strengthened by the pursuit of truth, an ending may at last be placed on
your case. But as we have learnt that you are extremely scared and totally
worried, in case perhaps punishment is inflicted on you, that you are known
to have forced your way irregularly into the priestly order, without our
consent, is certainly an intolerable sin. But following the commands of our
most serene Lordship, the emperor, provided you do not persist any longer in
the error of your arrogance, we forgive you, and we are not at all aroused
against you over this matter. As for the other matters reported to us, we do
not allow them to pass without being looked into.
In fact, we sent over a letter to you some time ago, saying that you should
in no way celebrate solemn Mass, until we knew the wishes of the same most
serene Lordship. But you acted cunningly, concealing your thoughts, so as not
to receive the same letter. Yet you knew somehow what its message was, but
refused to observe it, and for that reason we confirm the letter which we sent
before, that you do not dare to celebrate solemn Mass, until everything said
against you has been inquired into and discussed in detail. If perchance you
presume to celebrate Mass with perverse audacity, you should know that you
are not free from the former threat of excommunication. For even if there are
no other sins, yet just for this fault of arrogance, we deprive you of the

BOOK SIX
421
communion of the Lord's body and blood. And so, show the obedience that
is fitting and hasten to come to us, as we have said, as soon as possible. I grant
you a break of up to twenty days to prepare for your journey, but put aside
any excuse and do not postpone coming here any longer.
But if any reason arises to prevent your journey, because of judges or mili-
tary force or th people, we acknowledge how cleverly these things are brought
about. So yotrShould now yourself see what account of your obligation you can
give, either to men here, or to almighty God in the last Judgment, as you have
provoked a strict sentence against yourself, due to yom contempt.
Furthermore, it has come to my attention that because Paulinus, my brother
and fellow-bishop, and Honoratus, archdeacon of the church of Salona,72 were
unwilling to give assent to your presumption, they are suffering serious harm at
your hand, in such a way that having given sureties, they are so restricted that
they are not allowed to leave their city or homes at all. If that is so, when you
receive the present letter, return to sound sense, late though it may be, and give
up harming both of them, so that they might have a free license to come to me,
if they want to, or set out for anywhere else, suiting their interests.
6.26 Gregory to his most beloved sons, the clergy and nobles living in
Salona I January 596
It has come to our attention that certain men with perverse minds, have tried
to poison the minds of your Beloved selves by suggesting to you that I am
aroused by some hatred against Maximus, and I am longing to carry out not
so much canonical law as what is due to my anger. But Heaven forbid this,
Heaven forbid the mind of a priest should be aroused by private passion in
any sort of case! But I both care for your Beloved selves, and greatly fear the
Judgment of almighty God on my soul, and so I desire to inquire very care-
fully into the case of the same Maximus, whether he is trying to reach the
priestly office free of any crimes, which are a bar to holy orders, and whether
it is not through the heresy of simony, that is, by bribing people to elect him.
He will only be a free intercessor on your behalf before our Lord if he comes
to the place of intercession without being obliged to anyone.
And yet his sin of pride 73 is already revealing itself qui te openly, in that
when summoned to come to us as he should, with various excuses he resists,
takes refuge and is afraid. Why then is he fearful, unless his conscience accuses
him over the things with which he is charged? Consider that your Beloved
selves have now been without a bishop for a long time, and as almighty God
should make known to you, with all my heart I feel great and profound com-
passion for your destitution. For I hear how the Lord's flock is being torn to
pieces. But when there is no shepherd, who can keep watch against the
72. Paulinus was a bishop of Salon a or nearby. For Archdeacon Honoratus, see Ep 1.9.
73. The sins of pride and greed (simony) were the major targets of Gregory's attacks.

422
THE LETTERS OF GREGORY THE GREAT
wolves? For that reason, urge the aforesaid Maximus to come here to us, so
that, if we can find him innocent, we may confirm his position, but if what
has been said about the man himself is revealed to be true, let your Beloved
selves be no longer destitute for such a long time, because of his usurpation.
As for me, rest assured that I am not aroused against him, either by hatred
or by the zeal of my personal desire, but I decide whatever will be canonical
and just, with the Lord's authority.
Yet I was quite amazed that with such a large number of clergy and
people in the church of Salona, barely two have been found from holy orders,
namely my brother and fellow-bishop, Paulinus, and my most beloved son,
Honoratus, archdeacon of the same church, who would not consent to have
communion with Maximus when he seized the priesthood, as they knew that
they were Christians. For you, my very dear sons, should have shown consi-
deration for the holy orders, and have acknowledged as rejected him whom
the apostolic see was rejecting, so that he might first be cleared, if possible, of
the charges brought against him, and then your Beloved selves might have
communion with him, to avoid participating in his obligation. We, however,
are bound to your love with very deep feelings of humanity, and, because we
have learnt that some of you were forced violently to give him your assent,
and to have communion with him, we pray to our almighty Lord that he
absolves you of all the guilt of your sins and of all links with another person's
obligation, and that he gives you the grace of his protection in your present
life, and allows us to rejoice over you in the eternal homeland.
Month of March, fourteenth indiction
6.27 Gregory to Candidus, bishop of the city of Orvieto 74 I March 596
Your Fraternity has indicated to us that you do not have any priests, and for
this reason have a very pressing need. And you claim that in some monasteries
established in your parish, there are some monks who could be suitable for
this office, and you ask to promote them to this order with our authority. For
that reason, we give you through the letter herewith the freedom to remove
monks from monasteries located in your parish, as long as their abbot con-
sents, and to ordain them as priests. But be concerned above all about inquir-
ing very carefully into the way of life and deeds of those who are to be estab-
lished in this office, and then, if they are worthy, ordain them. But if some
fault should appear clearly in them, which does not aJlo them to be pro-
moted to this order with a canonical prohibition, let the prayers or personal
grace of no man deceive you into welcoming such men, in case (Heaven for-
bid!) this honor should begin to be a punishment for them and a sin for you.
74. For Orvieto, and its bishop, Candidus, see Epp 1.12; 2.7; 5.57a.

BOOK SIX
423
6.28 Gregory to Marinianus, bishop of Ravenna I March 596
We wonder why the discretion of your Fraternity has been changed so much
in a short time that you do not realize what you are asking for. We are sad
about this, because you provide very clear proof that the words of evil
persuaders have had more effect on you than the study of Holy Scripture has
benefited you. And when you ought to be defending monasteries and col-
lecting religiet1S' people in them as much as you can, so that you might make
a profit from the community of souls, you want to exercise yourself quite dif-
ferently, in making things hard for them, as your letters testify. What is worse,
you are keen that we should have to share in your fault, while with our con-
sent, of course, you are keen to burden the monastery which your predecessor
founded, under the pretext of looking after its property and legal cases. 75
For you ought to recall that in your presence, when various priests and
deacons and clerics of yours were also present, we opposed his will and
allowed an injunction against it, as they demanded. But there the disposition
of the same predecessor of yours that he had made about the monastery was
itself confirmed. And now, pretending it was not so, you ask that we should
order the opposite. And indeed these ideas, we know, are not yours. But while
you do not refuse to listen to those who are making incongruous statements,
you do harm not only to your reputation but to your soul as well. Since,
therefore, I love you very much, I give you this urgent advice, so consider it
carefully. You should not be keener on making money than on saving souls.
The former should be looked at as tangential, but for the latter you should
work hard with every effort of your mind and strive after it more vigorously.
Pay attention to this, show vigilant concern over it, because our Redeemer
seeks from the office of a priest not gold, but men's souls.
Besides this, it has come to our attention that monasteries established
under your Fraternity are being oppressed by your clergy's insolence, and by
their various annoyances. Restrain them with a strict warning, so that it does
not happen any more, as the monks living there should be allowed to rejoice
freely in praising our God.
But as for the clerics Romanus and Dominic,76 who presumed to leave
this city without our blessing and with imprudent daring, although they were
due to suffer a greater punishment, yet it should be reduced, in a spirit of
kindness, provided they are seen to return to their own office. 77
75. This was the monastery of Saint Apollinaris in Classe. For Marinianus' dispute with
this monastery, see Ep 6.1.
76. The editor of MGH argues that these two clerics are from the church of Ravenna,
rather than Rome's (de hac urbe). In the context of Ravenna, and after the rferences to inso-
lent clergy, and without the usual nostros, the argument seems persuasive.
77. Some words were clearly lost here. Norberg suggests haec culpa debet, ut ('this fault
ought to, so that'), but purpose or result is not appropriate. I suggest a simpler relaxanda est
u 000 ('the punishment should be reduced, provided ... '). Here eis 'for them' is otiose; an
Infinitive was wrongly linked to videantur, and dum lost before dsuum.

424
THE LETTERS OF GREGORY THE GREA T
Month of April, fourteenth indiction
6.29 Gregory to Fortunatus, bishop of Naples 78 I April 596
We have written to your Fraternity before this time,79 that masters should
have no license to sell those slaves who desire to turn to the Christian faith
from Jewish superstition, but from the time when they had declared the desire
of their choice, they should have been defended over their freedom in every
way. But as far as we have learnt, the Jews do not know how to assess either
our wishes or the legal statutes with careful discernment, and think that they
are not constrained by this condition over pagan slaves, and so your Fraternity
ought to be concrned. And if any of their slaves, not only a Jew but even
some pagan, should want to become a Christian, once his wish has been made
clear, do not give a chance for any of the Jews to sell him, using any sort of
cleverness or argument, but if he wants to be converted to the Christian faith,
let him be supported, with you defending his freedom in every way.
But so that those who have to lose slaves of this sort should not perhaps
think that their interests are being unreasonably harmed, it is right that you
follow this rule with careful consideration. If it should happen perhaps that
pagans have been bought from foreign lands as merchandise, and within three
months,80 while an appropriate buyer is being found for them, they should
flee to a church and say that they want to become Christians, or even
announce a wish of this sort outside a church, then the owner should receive
the price for them from the purchaser, a Christian of course. But if, after the
prescribed three months, any slave of this kind should declare his wish and
should want to become a Christian, no master should dare either to buy him
thereafter or sell him, with any sort of excuse at all. But he should certainly
be led to the reward of freedom, because the master is known to have kept
him not for sale, but for service to himself. And so, let your Fraternity ob-
serve all of this in such a way that neither the supplication of certain people
nor some person is able to steal them from you.
6.30 Gregory to Leo, bishop of Catana 81 I April 596
A matter has come to our attention totally detestable and hostile to the laws.
If it is true, it strongly accuses your Fraternity, because if proves that you are
culpable of taking inadequate care.
For we have found that Samaritans living in Catana purchased pagan
slaves, and rashly and audaciously presumed to circumcise them. For that rea-
son it is necessary that in this case you exercise priestly zeal in every way, and
78. For Fortunatus, see Ep 3.58.
79. This letter has not survived. Its contents may have been very like those in a letter
on this topic written to J anuarius of Cagliari (Ep 4.9). His very business-like discussion of
slavery and the Church is most interesting. See the Introduction, pp. 95-96.
80. Most editors (except Norberg) rightly accepted the tres in r2 c , rather than the tot ('so
many') in Rl, r, meaningless in the context. Numbers often cause scribal errors.
81. Fo Bishop Leo of Catana, see Epp 1.70 and 4.34.

BOOK SIX
425
are keen to examine it with all vigor and concern. And if you find it to be so,
claim the slaves themselves for freedom in every way, without any delay, and
provide them with the protection of the Church, not allowing their masters
to receive anything towards their cost in any way. For they should not only
have been punished with this loss of income, but should also have been struck
by another penalty from the laws. 82
.--/
6.31 Gregory to Castor, our notary83 I April 596
The magnificent gentleman, Lord Andrew,84 frequently threatens me about
restoring the use of the pallium in the church of Ravenna according to ancient
custom. And knowing that Bishop John wrote to me,85 saying that it was
the custom for bishops of the same church to use the pallium in solemn lita-
nies, a deacon of this church, Adeodatus,86 when he asked me boldly about
the same case, satisfied me by swearing on oath that the bishops of the same
place were accustomed to using the pallium in litanies four times in a year.
The aforesaid Lord Andrew in his letters says that the bisho£ of Ravenna used
the pallium in litanies on every occasion, except for Lent, 7 and asserts that
the litanies, which he is not ashamed to call solemn, took place daily. This has
completely astounded me. But let your Experience consider no man's
personality, and no man's words. Just keep before your eyes the fear and righ-
teousness of God, and ask the senior persons and the archdeacon of the same
church,88 whom I do not suspect of perjuring himself for another's honor,
and other older men, who had been in holy orders before the time of Bishop
John, or if there are any more mature ones outside holy orders. And let them
come before the body of Saint Apollinaris, and touching his sepulcher,89
swear as to what the custom was before the time of Bishop John. For, as you
know, the same man was guilty of great presumption, and tried to claim many
things for himself in an arrogant manner.
We want whatever has been sworn by the more trustworthy and serious
men, following the short list attached hereto, to be preserved in the same
church. But see that you do not act negligently, so no one corrupts your faith
or devotion in this case. For I know your enthusiasm. Act carefully, but so
that the aforesaid church is not harmed unjustly, but let the custom that
existed before the time of Bishop John be preserved for it. But to satisfy your-
self, look for not just two or three persons, but for as many older and more
82. See Codex Justinianus 1.10.1 and Justinian, Novellae 129.
83. For his papal representative in Ravenna, see Ep 5.24.
84. It is possible but not certain that this Lord Andrew and the scholasticus Andrew in
Ep 5.51 were one and the same person.
85. See Epp 3.54; 3.54a.
86. For the deacon, Adeodatus, ('Given by God') see Ep 5.11.
87. The Latin quadragesima refers to the 40 days of Lent.
88. This was Archdeacon Donatus; see Ep 5.51.
89. His relics were in a tomb in the church of Saint Apollinaris in Classe.

426
THE LETTERS OF GREGORY THE GREAT
serious ones as you can find, so that we may neither deprive the same church
of what was a more ancient custom, nor concede what has been eagerly sought
with new audacity. But do everything in a kind and sweet manner, so that
your action is strict and your tongue mild.
As for the sword left there, as we have already written,90 bring it back
with you, and pay careful attention to what was written by our son, Deacon
Boniface, and that magnificent gentleman, Maurentius, our recorder. 91
Oath: I swear by the Father and Son and Holy Ghost, the indivisible
trinity of divine power, and by this body of Saint Apollinaris the martyr, that
I give my testimony without favoring any person or allowing any advantage
to intervene. But I know, and have learnt this by myself, that before the time
of John, one-time bishop of Ravenna, the bishop, in the presence of this emis-
sary of the apostolic see, on that day and on those days was accustomed to
using the pallium. And I have not found that he obtained this secretly, or in
the absence of an emissary.92
6.32 Gregory to Anthelm, our sub-deacon in Naples 93 I April 596
We cannot express how much grief and how much affliction there is in our
heart, over what has happened in parts of Campania,94 but from the
magnitude of that calamity you can imagine it yourself. Concerning that affair,
for the relief of those who have been taken captive, we are sending over gold
coins to your Experience, through the bearer of this letter, Stephen, a magnifi-
cent man. 95 We warn you that you should be extremely concerned, and
carry things out strenuously, and make haste yourself to ransom those free
men who cannot afford their own ransom, as you know. But as for those who
were slaves, if you find that their masters are too poor to come forward to
ransom them, do not hesitate to purchase these also. In the same way you will
also take care to recover the slaves of the Church, who have been lost through
your negligence. But whomever you redeem, you will be keen in every way
to make a list, with great care, containing their names, who they are, where
they are staying, what are they doing, from where they come. You could bring
this with you when you come here. But in this matter, be quick to show such
enthusiasm on your part, that those who need to be ransomed incur no danger
90. See Ep 6.24.
91. Maurentius, the recorder, appears in Epp 1.3, 21. For this Boniface, see Ep 1.50.
92. The final oath is interesting. Not found elsewhere, it shows how important the issue
of the pallium was to Gregory, and suggests that this should be the last word on it.
93. For Anthelm, administrator of the Campanian patrimony, see Epp 1.23, 37, 40, 53,
57, 63, 66; 4.31; 6.23.
94. Arichis, the Lombard duke of Beneventum, was making incursions into Campania, which
caused its depopulation. At about this time, the town of Cotrone fell to the Lombards (Ep 7.23).
95. The identity of this Stephen is unknown. Probably a State official, he was trusted
with the gold by Gregory, who usually used his own priests or clerks, or any of the visiting
clergy, to deliver his letters. He may be the Stephen in Naples in Ep 9.47.

BOOK SIX
427
through your negligence, or later on, you would begin to be extremely culp-
able in our eyes. But do the following also as well as you can. If it is possible,
see if you can purchase the captives themselves for a more reasonable price.
But at some stage list the total expenditure,96 with all honesty and care,
and quickly send over a written account of it.
6.33 Gregmyio Secundus,97 a monk, unequalled at Ravenna I April 596
After Castor returned here,98 he described to us all that had been done between
you and King Agilulf. 99 So that no one could have found the excuse of a delay
to use against us, we have decided that he should be sent back there again with all
speed. Learning from him, then, what should be done, be concerned and do every-
thing in your power to ensure that that peace should be ratified. For, from what
is said, some people are trying to hinder it. Wherefore, make haste to act strenu-
ously, so that your hard work should not remain without a result. For both those
parts and various islands have already been placed in grave danger.
Arouse our brother, Bishop Marinianus,100 with whatever words you
can, as I suspect that he is fast asleep. For some people have come to me,
including some elderly beggars, and I questioned them as to what they had
received, and from whom. And they replied in detail how much was given,
and by whom, on their journey. And when I asked with concern what my
aforesaid brother had given them, they replied that they had asked him but
had received absolutely nothing from him, not even receiving any bread for
the trip. Yet it has always been the normal custom for that church to give
bread to all men. For they said that he answered them, saying: 'I do not have
anything to give you.' I am amazed if he who has clothes and silver and plenty
of food, has not got anything that he might give to the poor.
Tell him therefore to change his mind with his place. He should not
believe that reading and praying are sufficient for him on their own, so as to
be keen to sit apart from others, and not bear fruit with his hand at all. But
let him have a generous hand, supporting those suffering need and believe that
the shortage of another is his own, because if he does not do this, the title of
bishop which he holds is empty. But I did admonish him through a letter of
mine over some matters concerning his soul, but he has not replied to me at
all. This leads me to believe that he did not even deign to read it. For this
reason, it was no longer necessary that I should give him any warnings
through my letter, but I only wrote what an adviser could dictate in worldly
96. A rich lady, Mary, might have appeared in the postscript (thus Norberg), but r
omits her, and the 'fortune' (substantiam) suggests the total cost of the ransoms, which ex-
plains the urgency of the account. Gregory appears as usual as skilled in financial matters.
If so, quondam ('deceased' with Maria) can also refer to the future.
97. For this monk, see Ep 6.24.
98. For the notary, Castor, see Epp 5.24, 25; 6.31.
99. For Agilulf, king of the Lombards, see Epp 4.2; 5.34, 36.
100. For this bishop of Ravenna, see Epp 5.51; 6.1, 24, 28.

428
THE LETTERS OF GREGOR Y THE GREA T
matters. For I should not tire myself out in dictating a letter to a man who
does not read it. And so, let your Beloved speak to him privately about all
these matters, and warn him how he ought to behave, so that he should not waste
his former J ife (Heaven forbid!) because of the negligence of his present life.
6.34 Bishop Gregory, with my other brethren and all my fellow-bishops,
who could be found present with me, to the priests, deacons,101 dukes,
nobles, clerics, monks and soldiers on service and people living in the city
of Ravenna or depending on it while outside it I April 596
A certain person full of the promptings of an evil spirit, in the silence of the
night, gave testimony in a place in your city against our notary and emissary,
Castor, stating in his charge, and to me also, the need for peace, while
cunningly speaking against it. And because whoever speaks the truth ought
not to fear making himself known, he should come out publicly and reveal
what he has presumed to say in his testimony. And if he does not come out,
and does not publicly confess the identity of the person who presumed to do
this, or gave his consent to a plan of such wickedness, we determine in the
spirit of God and of our Lord Jesus Christ that he should be deprived of parti-
cipation in His holy body and blood. But if, however, because he is hidden
and since he is not known, he presumes to receive the body and blood of the
Lord while guilty of such an evil deed, and already prohibited, then he should
be struck with the punishment of anathema, so that this deceitful and noxious
person is separated from the body of the Holy Church.
But if I have sent any of you letters praying for your well being, while
ignorant of the fact that you were perhaps the perpetrators of this deed or
parties to it, my prayers on your behalf before our almighty Lord must be null
and void. But if one of you comes out in public in the same city and can
explain what he has said, and if he knows that he certainly cannot reveal what
he wrote, then this shall stand as an open confession of his error, and he
should not be deprived of participation in the body and blood of our Lord nor
live alienated from the body of the Holy Church. For because of our sins, we
acknowledge each day before our almighty Lord that, although we preserve
our control of discipline, we should still pardon the wrongdoings of others.
Month of May, fourteenth indiction
6.35 Gregory to Secundinus, bishop of Taormina 102 I May 596
Both the reason for laws and natural justice warn us that whoever either de-
clines an inheritance or abstains from succeeding his parents, ought not to
101. The word Levitis used here for 'Christian deacons' was very rare, but appeared in the
reply of John, bishop of Ravenna, to the pope's angry letter (Ep 3.54a). The pope's use here seems
to be due to John's earlier use of it, again in an angry letter, here threatening exconununication
for a person with an evil spirit in Ravenna. In Ep 6.48, presbyteris, diaconibus et c/ero (as at Zara)
shows the normal word quite often used elsewhere by Gregory in such a list. .
102. For Bishop Secundinus, see Ep 1.71.

BOOK SIX
429
suffer from hereditary burdens. Thus Sinceris, the bearer of this letter, has
noted that his father-in-law, Hilary, died totally destitute, and that his wife,
the daughter of Hilary, did not involve herself at all in any part of his estate,
and complains that she is being pressed by his creditors to pay her father's
debt. For that reason, your Fraternity should inquire carefully, and if what she
says is based on the truth, you should be keen to bestow on them your
priestly a, and not allow them to be annoyed unreasonably, or suffer any
loss. For it is extremely hard that she should suffer an expense unjustly
because of something from which she expects to derive no profit. But if the
above-mentioned bearer is willing to go to you with his wife, since he says
that he cannot survive there, let him obtain your support, for the sake of God.
Do not allow opposition from anyone to keep them there, just on his own
whim, or trouble them without any reason. Rather, let them have free permis-
sion to go wherever they want, so that they may at least find some help in
their cost of living, with the generosity of God.
Month of June fourteenth indiction
6.36 Gregory to Columbus, bishop of Numidia 103 I June 596
We have received your Fraternity's words, full of priestly sweetness, brought
here by your deacon, Rogatianus, who bears this letter. We were greatly
delighted by their kind expression, particularly as we learnt through them
about your good health, which is what we long to hear. But we have both
known about the devotion of your Holiness in the past, and we know it to
be so now, from what you write. For we do not need to be satisfied with
regard to the quality of sincerity your Fraternity shows to us, as we know it
from the love in our mind, that surrounds you. But we have given a letter to
the above-mentioned bearer, whom you recommended to us in your letter, for
the ruler of the patrimony of Sicily,104 asking him to urge the opposing
party to do what is just, so that, once deceptive excuses have been put aside,
the contention of the whole case may be brought to an end more quickly.
We inform your Holiness, therefore, that someone called Peter came to
us, assertin that he was a bishop, and demanded a remedy from us for his
treatment. 1 5 And indeed, he related things at first which might have de-
served our pity, but inquiring into it, we found out afterwards that things
were very different from what he had indicated, and his actions saddened us
greatly. But since we are separated by such a long stretch of journey, there was
no way we could learn about the finer points of the case in any detail, so we
have been unable to decide it, due to uncertainty. But now, the above-men-
tioned deacon, returning to you, has asked for Peter to be free to go with him,
103. For Bishop Columbus, see Ep 2.39.
104. At this time, it was the deacon, Cyprian.
105. Nothing more is known about this case, but it seems to have been a very serious
one, involving an untrustworthy Bishop Peter, and possibly others, all liable to canon law.

430
THE LETTERS OF GREGORY THE GREAT
and he himself has requested that he should be sent over to you. Therefore,
knowing that your Holiness has the zeal of faith, as is fitting, and a love of
justice, this was welcome to us, and we have granted their request. And so,
since you can get to know his case in more detail, while present with him, we
strongly suggest that you should observe whatever is just and canonical for this
Peter, so that the vigor of rectitude might be applied by you in all matters,
and his case might seem to have been judged in accordance with the fear of
God and rules of the Church. But if someone is said to have been involved in
the matters over which the aforesaid Peter is being accused, as an accessory or
participant, this should be looked into very carefully and, once the truth is
known, it should be judged similarly, by canon law.
Furthermore, something has come to our attention, and it is all too hard
and hostile to true faith. Catholic people, terrible to say, and religious ones
too, which is even worse, are consenting that their children and slaves, and
any others under their control, should be baptized into the heresy of the Dona-
tists. 106 And so, if this is true, your Fraternity should be extremely keen to
remedy it, so that through your concern, the sincerity of true faith may stand
inviolate, and innocent souls, which could have been saved by Catholic bap-
tism, might not perish from the infection of heretics. Whichever, therefore, of
those persons mentioned by us above, allowed any of his family to be baptized
among the Donatists, you should be keen to recall to the Catholic faith, with
all your virtue and perseverance. But if anyone of such a sort should in the
future allow this to happen to his people, for whatever excuse he may give, let
him be cut off totally from the clergy.
6.37 Gregory to Anthelm, sub-deacon 107 I June 596
The more widows living modestly are destitute of the comfort of their
husbands, the more earnestly should ecclesiastic protection be provided for the
ladies. And for that reason, with the page of this command to you, we con-
sider that you should hasten to provide protection for Alexandria, a magnifi-
cent woman, widow of the one-time Vincomalus,108 doing so with all urgency
and all concern, where necessary, while preserving justice, of course. You
should earnestly supply what she needs, and not allow her to be pestered by
anyone or suffer any trouble. But, as we have said above, when a reason
demands it, let her obtain the help of your Solicitude, in such a way that no
one might try to take advantage at all of her affliction and oppression while
you are placed there in her presence.
106. For other letters of Gregory about the North African sect of Donatists, see Epp
2.39; 5.3; 6.59, 61.
107. For Anthelm, administrator of the Campanian patrimony, see Ep 6.32.
108. A defender called Vincomalus was the recipient of Ep 5.26.

BOOK SIX
431
6.38 Gregory to Cyprian, deacon I June 596
The bearer of this letter, a religious man, John, has reverted from the schism
of the Istrian Church to the bosom of the Holy Church, accepting reason, as
revealed by God. And so, it is necessary that your Beloved should have him
commended in all ways, while preserving justice, and should provide the
protection of the Church for him, where the case demands it. We also want
you to give_hrm gold coins each year, from that indiction onwards, as a
subsidy for his stipend, as many as you know will need to be calculated in
your accounts to cover everything.
6.39 Gregory to Donus, bishop of Messina 109 I June 596
George, the bearer of this letter, wants to live in your city, at the house of
your Fraternity, and has asked to be recommended in our letter. As he
promised to restrain himself from wicked deeds, we did not consider that what
he asked should be denied him. For that reason your Holiness should take care
to be concerned about his soul, for God's sake, and to recall him with your
exhortations to the path pleasing to God. And if, with the Lord's help, he is
willing to remove himself from all wickedness and to live honestly, as he
promised, let your Fraternity provide an allowance, at your cost, to look after
him, so that he may not perhaps seem to find an excuse for acting badly from
a shortage of supplies. Your Fraternity should consider what you are going to
suffer from his rudeness, as he reaches you with our letters, for we found him
extremely rude in his request, but for no apparent reason.
6.40 Gregory to Rufinus, bishop of Bivona 110 I June 596
From a report by the inhabitants of the estate of Nicotera,111 whose bishop
has been condemned to penitence for certain sins, we have found out that
there is no priest there who is able to celebrate solemn Mass, so much so that
they assert that even their children have remained without being baptized.
And because for this reason they have very much sought for a priest to be
consecrated in the same church, for which your Fraternity carries out the task
of visitor, for that reason we strongly suggest with the letter herewith that you
ought to look for a cleric for the same church, whose way of life and morality
could be suitable for this office, and you should hasten to consecrate him as
the priest there, with the help of the Lord. For it is extremely hard that, as
long as the case of their bishop should be examined in detail, that church
cannot have a priest who is able to celebrate the sacred office of Mass there.
109. For Bishop Donus, see Ep 6.8.
110. Bivona, then Vibona, was a town in Calabria between Tropaea and Squillace, on
the coast of the Tyrrhenian sea. Bishop Rufinus died in April 599, and was succeeded by
Venerius (see Ep 9.135).
111. Nicotera was an ancient town located between Tropaea and Bivona. In 599, its
bishop was Proculus (see Ep 9.121, 135).

432
THE LETTERS OF GREGORY THE GREAT
Month of July, fourteenth indiction
6.41 Gregory to Victor, bishop of Palermo 112 I July 596
Urbicus, abbot of the monastery of Saint Hermes,113 which is situated in
Palermo, has strongly demanded from us, together with his community, that
a priest should be ordained in the same monastery to celebrate solemn Mass.
And because a request of that nature should not be put off, we thought it
necessary that your Fraternity should be exhorted that, with the Lord's assist-
ance, you should consecrate without delay a person from that community,
who is selected for this ministry, and whose way of life, morality and deeds
are suitable for such a great ministry, so that he is forced neither to go out of
his monastery for this reason, nor to bring in from outside the sacred office
he has to carry out. 114
6.42 Gregory to Venantius, patrician ex-monk 115 I July 596
The letter that you sent found us already greatly saddened, because we learnt
that trouble had arisen between you and our brother and fellow-bishop, John,
when we desired to rejoice over your agreement. 116 For whatever the case
may have been, fury ought not to have broken out to the extent that armed
men of yours, as we have heard, rushed into the bishop's home, and com-
mitted various wicked acts just like a foreign foe, and meanwhile this business
has divided you from our Father's love. Whatever the argument was, could it
not be settled peacefully at all, so that the goodness of the parties should suffer
no loss and their friendship no injury? For we are not unaware of what seri-
ousness, what sanctity and what clemency our above-mentioned brother pos-
sesses. But from this affair, we gather that, unless an excessive power of grief
had forced him to do so, his Fraternity would never have reached this state,
over which you claim to be greatly saddened. But when we discovered this
from his correspondence, we wrote to him at once, warning him that he
should accept your offerings as before, and should not only allow the Mass to
be celebrated in your home, but should also, if you want, carry it out himself,
and that he ought to pursue his case while maintaining his love. And because
we do not want anyone to become discordant, or to remain so, we have
decided that the same advice should be repeated. Therefore, my dearest son,
112. For this bishop of Palermo, see Epp 1.70; 3.27.
113. U rbicus appeared in Ep 2.50 as prior of one of the monasteries founded by Gregory at
his own expense, Saint Hermes in Palermo, becoming abbot in Ep 5.4. The monks there followed
the Greek form of monasticism, not the Benedictine one of the West. Later its monks adopted
the Latin practices, and its patron was changed to Saint Mercurius: see Rocco Pirri, Sicilia Sacra:
disquisitionibus et notiis illustrata, 2 vols. (1733; rept. Bologna, 1987), p. 1068.
114. This is typical of Gregory's desire to make his monasteries and convents as self-
sufficient as possible, at a time when local bishops and clergy were trying to extract what
they could from them, as in Ravenna.
115. For Venantius, see Ep 1.33.
116. For the disagreement, see also the following letter, to Bishop John of Syracuse.

BOOK SIX
433
it is necessary that you also should show priestly reverence towards him, as is
proper for sons, and not provoke his thoughts to anger. For with whom are
you going to have true friendship, if you quarrel (Heaven forbid!) with a
priest? And so, put aside the anger in your thoughts, and be keen to sort out
the cases which you have in turn, so that the love between you remains
undefiled, and a. good result is obtained calmly for both of you.

6.43 Gregory to John, bishop of Syracuse l17 I July 596
There was a reason which provoked your Fraternity's mind to anger, and not
undeservedly, so that you did not want to receive the offerings of Lord Venantius,
and would not allow solemn Mass to be celebrated in his home. 118 And yet,
because earthly goodness should be sought in such a way that no argument can
separate us from the unity of love, we therefore strongly advise your Holiness,
as we have already written, that you should accept the offerings of the afore-
said man without reservation and with a sweetness and sincerity pleasing to
God, and allow the mysteries of the Mass to be celebrated in his home. Or
else, as we have written, if perhaps he should want it, you should attend in
person, and renew your former friendship by celebrating the Mass before
them. For you ought to carry this out for your sons with priestly affection,
and in legal cases, where reason supports it, you should not go outside the
jurisdiction of your church at all. And so, considering this, it is necessary that
your Fraternity should be keen to present yourself around them with discreet
moderation, so as to complete profitably what the nature of the business
demands, and not retreat from the grace of our Father's love.
6.44 Gregory to Bona, abbot l19 I July 596
The Church's benefit does not feel any loss, if it should restore suitable
property to others when the truth of a matter is known. And in such a case
we have learnt that John, once a priest of the Holy Roman Church, which we
serve with God's authority, constructed an oratory in a house he owned,
situated in this city of Rome beside the baths of Agrippa. 120 There he left
some income under the title of a legacy, as a condition of his will. He stipu-
lated that there should be a community of monks in this oratory. In a page of
his will, he is known to have entrusted the implementation of all of these
things to Pelagius, our predecessor of holy memory. As this implementation
117. For John, bishop of Syracuse, see Epp 5.20; 6.18, 42.
118. It seems that the arrogant Venantius used his bodyguard to attack the bishop of
Syracuse when John refused the lord's request for Mass in his own chapel, and even rejected
the no doubt generous payment that went with the request.
119. The name Bona is missing in some manuscripts; early editions read Bono, agreeing
with the gender of abbati, accepted by all later editions. But in Latin, several masculine
proper names end in -a, and the diffteilior leetio is preferable.
. 120. The Baths of Agrippa, built for the public in about 20 BC, still remained very
unpressive in Gregory's time, close to the imposing Pantheon.

434
THE LETTERS OF GREGORY THE GREAT
has not yet occurred, however, and the house itself with its garden is being
occupied by agents of our Church, and thus the wishes of the dead priest have
not yet been completed, showing our concern, we have decided that the wish
of the pious settlement, and what was imposed on our predecessor, should be
fulfilled. And for that reason we have considered it necessary that the oratory
itself should be dedicated, with the Lord's protection. And because the monas-
tery, where you were before, was found to be in danger of collapse, you
should establish yourself there with your entire community, so that there
might be a community in the monastery of the house mentioned above, and
you might avoid an imminent danger.
Therefore, it is necessary that both now and in future times, the praises
of God should be celebrated there through that community which is there
now or will succeed it. And so, considering the wish of the aforesaid priest,
we have decided that a monastery should be there in perpetuity, and that what
was left by the testator should belong to it, namely the same house in its
entirety together with its garden and properties designated below. That is the
Magulian estate with its appendices, about eleven miles down the road to
Nomentum,121 a tavern in this city situated next to Pallacenae l22 and a food-
store 123 in front of the house of the monastery mentioned above. And so
your Beloved ought to watch carefully that the praises of God are celebrated
there as is customary (as we said before), and that the above-mentioned
properties which are under its control, should not go to waste through your
negligence. For we have decided that no less concern over this should be
shown not only by you, but by your successors also, with the aforesaid
monastery and the properties designated above.
6.45 Gregory to Leontius, bishop of Rimini 124 I July 596
We have attributed to you the power of dedicating the church of Saint
Stephen the mart yr. 125 Your Fraternity asserts that the church was con-
sumed by fire, but you also report that it has recently been restored. We also
want a sanctuary for the relics of Saint Stephen the martyr to be located inside
it. For that reason, my very dear brother, it is necessary for you to go to the
aforesaid church, and to make a solemn dedication both of the church and of
the recently constructed altar, so that the devotion of those waiting for the
121. Modern Mentana, to where the Via Nomentana ran from'Rome, in Sabine terri-
tory. Some of this ancient road is still usable today. The Roman roads were built to last.
122. The church of Saint Mark and the monastery of Saint Laurence, it seems.
123. This room provided monks and others with pickled fruit and vegetables. The word
salgamum seems to have been coined by Gregory, as salgama (-orum) was used by Columella
for 'pickles in brine.' Without cold storage, most such edibles were pickled, and fish and
meat were preserved in salt.
124. For Bishop Leontius, see Ep 3.24.
125. The original church, destroyed by fire and rebuilt, according to the bishop, had
been founded by Princess Galla Placidia.

BOOK SIX
435
same consecration can be answered, with the Lord's help. Whatever besides
was granted to the same place long ago by its founders, we want it to continue
with that purpose and resolution with which it was first released.
6.46 Gregory to Felix, bishop of Pesaro 126 I July 596
We are surprised that your Fraternity neglected the tenor of the order given
to you by predecessor of holy memory, and consecrated the monastery
constructed Dy John,127 the bearer of this letter, other than as demanded by the
practice of ancient custom, although in the same request it was also com-
manded among other things that you should dedicate this place with public
masses. And yet, we have heard that solemn Mass is being publicly celebrated
there, but with your chair placed alongside. If this is true, we exhort you with
these comments to stop making any excuses and have your chair moved right
away from the place, and not to carry out public masses there again. But as both
custom and the tenor of our request demand, if they want masses to be celebrated
there for themselves, a priest should be directed to do so by you.
But with the grace of God, we want a community of monks to remain
permanently in the same monastery, as the aforesaid John sought and is the
case now. But if what I have heard is true, namely that your Fraternity took-
a chalice from them, please return it at once. And so let your Holiness be keen
to implement these things in such a way that the aforesaid letter-bearer does
not need to return to us over this matter.
6.47 Gregory to Leo, bishop of Catana 128 I July 596
Just as those who persist wickedly in supporting a schism should be rebuked
and detested, even so those who return to the bosom of their mother Church
should be consoled and restored just as much. Therefore, because the bearer
of this letter, John, a religious gentleman, has seen reason and has converted
from the Istrian error,129 with God's pity, to the unity of the Holy Church,
for that reason we have decided to encourage your Fraternity that you should
have him recommended in all ways, and protect him with your favor. And in
case also he might succumb to some need after his conversion, we order some-
thing from the church to be arranged for him each year. 130 And so, since
126. For Bishop Felix, see Ep 5.25.
127. Seven other monasteries founded by men: see Epp 6.46; 8.5; 9.10, 58, 163, 217; 13.15,21
(see also the Introduction, p. 9). For the thirteen founded by women, see the Introduction, pp.
8-9. With the seven founded by Gregory himself in Rome and Sicily, this adds up to the
foundation of as many as 28 monasteries or convents mentioned in his letters.
128. For Bishop Leo see Epp 1.70; 4.34; 6.30. In MGH, Hartmann suggested 'to Leo,
bishop of Fani' (Fanenst), as in Rl, although he accepted Catana as possible. Leo was given
pastoral care of the church of Fani after the death of its bishop, Fortunatus, in 596.
129. This Istrian error refers to a group of schismatics, who refused to accept the con-
demnation of the Three Chapters, delivered in 553 by the second council of Constantinople.
For details of this schism, see the Introduction, pp. 86-87.
130. Ep 6.38, addressed to Cyprian, administrator of the Sicilian patrimony, also made
provision for John's support.

436
THE LETTERS OF GREGORY THE GREAT
he has wanted very much to be recommended to your Holiness, you should
look after him for the sake of your own reward, so that, as we have said, he
may be fully supported by your comfort.
6.48 Gr,ory to the priests, deacons and clergy, nobles and people living
in Zara, 13 and the soldiers I July 596
It has come to my attention that some of you, deceived by ignorance or need,
have taken communion with those who have been deprived of communion by
the apostolic see because of their sin, as you know, whereas others have ab-
stained with salutary discretion, with the Lord's protection. As much as I
rejoice in those who are constant, so much do I groan over those who are deviant.
For they thought that the mysteries of Holy Communion, which were granted
to us by divine piety for absolution, were harmful rather to their own souls.
And because, as our almighty Lord reveals to you, I feel very great and deep
sympathy for your Charity, with all my heart, I pray and beseech you with
paternal affection, that each of you abstain from unlawful communion, and
totally shun those whom the apostolic see does not accept in the fellowship
of its communion, so that you should not stand guilty before the sight of the
Eternal Judge, because of that from which you could have been saved.
I have also found out that certain men there with evil minds have tried to
insinuate that I am aroused against Maximus by some hatred, and that I desire
to carry out not what is canonical, but rather what is due to anger. But
Heaven forbid this, Heaven forbid a priest's mind from being aroused by a
private passion, in any sort of case! But I myself, taking care of the people liv-
ing in those parts and of my own soul, and fearing the Judgment of almighty
God, want to inquire into the case of the same Maximus with all sincerity, and
to define what is canonical, as revealed by God. I have written to him fre-
quently, telling him that he should not celebrate solemn Mass before we were
able to find out about his case. Otherwise he would be excommunicated. And
now the sin of pride itself is shown openly, from the fact that, although quite
often warned that he should come to us, as I have said, he resists with various
excuses, and flees and is afraid of coming. What then is he afraid of, unless his
conscience accuses him over what has been said about him? And so, now that
you know this, and can no longer plead ignorance, I ask, exhort and warn you to
refrain totally from participating in the prohibited communion, and do not let any
of you presume to take communion, against your soul, frQm any priest who
communicates with the Maximus mentioned above.
However, since I hear, as I have said before, that some of you have lapsed
through ignorance, and some have even been forced violently into taking com-
131. Zara (then J adera) was an episcopal center in Dalmatia. This letter concerns
developments in the dispute with Maximus of Salona. It resembles a similar letter addressed
to the church of Salon a (Ep 6.26). For Maximus, see Epp 4.20; 6.3, 25.

BOOK SIX
437
munion, I pray our almighty Lord that he looks after those who did not con-
sent to this sin at all, with the perpetual protection of his grace, and that he
rewards them with longed-for generosity. But as for those forced into sin by
their support or ignorance or some other cause, may He absolve them from
all guilt for their sins and from all bonds of obligation to others, and provide
them the grace f his protection in their present life, and allow us to rejoice
over you in theiternal homeland. Therefore, so that this intercession may help
you before God our Savior, show obedience to our exhortations for the salvation
of your souls, and receive Holy Communion from those whom you know have
abstained or are abstaining from communion with the aforesaid Maximus.
6.49 Gregory to Urbicus,132 abbot of the monastery of Saint Hermes,
which was founded in Palermo I July 596
Whoever, goaded by divine inspiration, is in a hurry to leave the actions of
this world and to be converted to God, should be so welcomed with love and
refreshed with sweet consolations in every way, that he may be delighted to
persist totally in that way of life which he chose with God's assistance. There-
fore, since Agatho, bearer of this letter, desires to become a monk in the
monastery of your Beloved, we exhort you to receive him with all sweetness
and devotion, and to ignite his desire for eternal life with persistent exhorta-
tion, and to take care diligently to be concerned about the salvation of his
soul, so that, as long as he persists in devout service to our God, with your
advice, it may both profit him that he has left the world outside, and help you
to be rewarded because of his conversion.
But realize that he should be received in this way, provided his wife also
wants to be converted in a similar way.133 For when the bodies of both
have become one body through the unity of marriage, it is improper that one
half should be converted and the other half remain in the world. 134
6.50 135 Gregory to Palladius, bishop of Saintes in Gaul I July 596
Your priest Leuparic, the bearer of this letter, came and informed us that your
Fraternity has built a church in honor of the apostles, Saint Peter and Saint
Paul, and also for the martyrs Laurence and Pancras, and has constructed thir-
teen altars there. We have discovered that four of them remain not dedicated
as yet, because you are arranging to locate there some relics of the above-
mentioned saints, with God's blessing. And as we have provided relics of Saint
Peter and Saint Paul, and also of the martyrs Laurence and Pancras, we suggest
that you should receive them with reverence, and locate them there with the
132. For Urbicus, see Epp 2.50; 5.4; 6.41.
133. It can be deduced from Ep 11. 30, that Agatho's wife certainly did not share her
husband's enthusiasm for the monastic life.
134. See Justinian, NO'lJellae 123.40.
135. This letter was sent with Ep 6.58, through the priest, Leuparic.

438
THE LETTERS OF GREGORY THE GREAT
Lord's help, taking care before all else that agreements on the supply of
sustenance for those serving there should not be lacking.
6.51 Gregory to the brothers Theoderic and Theodebert, kings of the
Franks, equally136 I 23 July 596
After almighty God honored your kingdom with the true faith and made you
conspicuous among other peoples for the integrity of your Christian religion,
we received from you plenty of evidence for believing that you really wanted your
subjects to be converted to that faith, in that you are of course their kings and
lords. And thus it has come to our attention that the people of England earnestly
desire to be converted to the Christian faith, with God's compassion, but that the
priests from nearby neglect them, and cease to inflame their demand with their
encouragement. 137 And so, we have decided for this reason that Augustine, a
monk who bears this letter, and whose zeal and earnestness is well known to us,
should be sent there with other monks. We have also ordered that they should
take some priests with them from nearby, through whom they might understand
their thoughts, and whose advice might help them to get what they want,
whatever God should give them. In this matter, so that they can appear efficient
and suitable, we greet your Excellencies with a father's love, and request that those
whom we have sent might deselVe to discover the grace of your favor. And
because it is for the sake of men's souls, let your power protect and assist them,
so that almighty God, who knows that you two are comforted with devout minds
and undivided zeal for His sake, may settle your cases with His own favor, and
after the expiry of your earthly power, may bring you to his heavenly kingdom.
Furthermore, we ask your Excellencies to bestow your commendation on
our most beloved son and priest, Candidus,138 and our tiny Church patri-
136. On the death of the Frankish King Childebert (see Ep 5.60), his sons succeeded
him, Theoderic ruling Burgundy, from ArIes, and Theodebert ruling Austrasia, from Metz.
They were still very young, and so their grandmother, Brunhilde, acted as regent for both,
until they died in 612 and 613. King Clothar ruled the third Frankish kingdom, Neustria, and at
this time he was at war with Brunhilde and her offspring. See the Introduction, pp. 53-56.
137. These priests may have come from Ireland, or Wales, but more probably from
Gaul. The e vicino appears five lines below. Gregory was unlikely to be familiar with the
Gallic priests' activities. Later, Augustine tried to win over the Welsh bishops, but they
found him too arrogant and walked out of their final meeting. It seems that priests from
Gaul had had little success, outside the royal family; see further below.
138. This letter was sent with Epp 6.52-57, 59 and 60, forming a batch, their purpose
being to win over the Frankish royalty and bishops, and to make Augustine's journey to the
coast as easy as possible. For Candidus, see Ep 6.10, dated September 595, where he was
buying 17 to 18-year-old English slaves for religious training in Rome. About 18 months
later, they were no doubt well-trained monks, ready to provide valuable assistance to the
Roman monks, with their knowledge of the English language, terrain and old religious
beliefs. Bede did not include this letter in his Ecclesiastical History. Candidus played a key
role in the mission, and is commended by the pope in each of the letters in this batch, with
an emphasis on his tiny patrimony, designed to increase Church revenue.

BOOK SIX
439
mony, which has been established in those parts. Thus Saint Peter, the prince
of the apostles, may answer you with his intercession, as a reward for the
effort you take to provide protection for the affairs of his poor.
6.52 Gregory to Pelagius of Tours and Serenus of Marseilles, bishops of
Gaul, equally139 I 23 July 596
Gregory, senc.arft of the servants of God, to his most reverend and most holy
brother, Aetherius.
Religious men have no need of commendation among priests who have
the love that pleases God, and yet, since an appropriate time for writing has
presented itself, we have taken care to send a letter of ours to your F raterni-
ties, informing you that, with the Lord's assistance, we have sent across the
bearer of this letter and monk, Augustine, about whose endeavor we are in no
doubt, and with him other monks, for the good of their souls. And it is neces-
sary that your Holiness should assist him with priestly support, and hasten to
provide him with your comfort. And so that you might be more ready to help
him, we have ordered him to indicate carefully his reason for coming, know-
ing that when you find out all about it, you will apply yourselves with devo-
tion to give him support, for the sake of God, since the situation demands it.
Furthermore, we fully recommend to your Charity our common son, the
priest Candidus, whom we sent to govern our Church's small patrimony.
May God keep you in safety, most reverend brother.
Dated the twenty-third day of July, in the fourteenth year of the reign of
our most pious Lordship, Maurice Tiberius, the emperor, and in the thirteenth
year after the consulship of our same Lordship, in the fourteenth indiction.
6.53 Gregory, servant of the servants of God to the servants of our
Lord 14o I 23 July 596
Because it had been better not to begin good works than to think of backing
away from what had been started, it is up to you, most beloved sons, to
implement with the greatest zeal the good work which you have begun for the
Lord. And so, do not let the tiresome journey or the tongues of abusive people
deter you, but with all urgency and all passion, complete what you have begun
with God's authority, knowing that the greater glory of an eternal reward
follows a great labor. But when your leader, Augustine, whom we have also
appointed as your abbot, returns to you, humbly obey him in all things,
knowing that whatever is completed by you following his directions will
139. Pelagius succeeded Gregory as bishop of Tours, and died in the same year as the
Emperor Maurice. For Serenus, see Epp 9.209; 11.10, 41. This letter did not appear in Bede's
cclesiastical History. In fact, out of 25 letters concerning Augustine, Bede only included 71A
(In Ep 11.36, three-fourths of the text, hostile to Augustine, is omitted).
. 140. This expression, after Gregory's choice of title, was normally used for 'monks.'
Thl s letter appeared as chapter 23 in Bede's History.

440
THE LETTERS OF GREGORY THE GREAT
benefit your souls in every way. May almighty God protect you with his
grace, and allow me to see the fruit of your labor in the eternal homeland, so
that, although I cannot labor at your side, I shall be found sharing your joyful
reward, because I am of course willing to do the work.
May God protect you in safety, most beloved sons.
Given on 22nd July, under the rule of our most pious Lordship, Maurice
Tiberius Augustus, in his fourteenth year, in the thirteenth ltar after the
consulship of the same Lordship, in the fourteenth indiction. 1 1
6.54 Gregory to Virgil, bishop of Aries, metropolitan of Gaul 142 I July 596
We are confident that your Fraternity is intent on good works, and that you
prove yourself spontaneously in causes pleasing to God, and yet we believe it
useful to address you with brotherly love, so that you may increase the sup-
port which you ought to provide voluntarily, thanks to the additional encour-
agement of our letter. And for that reason we inform you that we have sent
Augustine to your Holiness, a monk and the bearer of this letter, whose zeal
and earnestness is well known to us, together with other monks, for the saving
of souls. He himself will be able to tell you about this when placed in your
presence. And in this matter, you must assist him with prayer and help, and,
when need arises, provide him the support of your comfort, and refresh him
with the consolation of a father and a priest, as is fitting. Thus, once he has
obtained the comfort of your Holiness, if he is able to make some gain for our
God, as we hope, you too may be able to acquire a reward at the same time,
as you devoutly provide the abundance of your support for his good deeds.
Your Fraternity, being of one mind with us, should also be keen to have
commended Candidus, a priest and our joint son, and the small patrimony of our
Church, so that with the help of your Holiness, something could thereby benefit
the sustenance of the poor. Therefore, since your predecessor looked after this
little patrimony, for many years, and kept the taxes he collected at his own place,
let your Fraternity consider to whom they belong and to whom they should be
paid, and restore them to us, for the good of your soul, to be managed by our
above-mentioned son and priest, Candidus. For it is quite detestable that bishops
should be said to have stolen what the kings of nations have preselVed. 143
141. This section appears in Bede and MGH, but was omitted in the Registrum and Norberg.
142. For the bishop of ArIes (not Aetherius, as in Bede, the bishop of Lyons), see Epp
1.45; 5.58. Bede included this letter as chapter 24, although it predated the previous letter in
chapter 23. He included another letter to Virgil, Ep 11.45, sent five years later on, as chapter 28.
143. This letter again shows why his patrimony in Gaul was so small (he always uses the
diminutive to describe it). Virgil may have attended the consecration of Augustine in Lyon, .and
was given a watching brief over him and the English by the pope. It seems that this letter finally
proved to be effective.

BOOK SIX
441
6.55 Gregory to Desiderius of Vienne and Syagrius of Autun, bishops of
Gaul, equally144 I July 596
With regard to your Fraternity's sincere affection, we are rightly confident
that, due to your love of Saint Peter, the prince of the apostles, you will
devoutly provide your support to our men, especially as the nature of the case
demands it, when you would want to join and work with them all the more,
of your own fr.eewill. And so we inform your Holiness that with the Lord's
disposition, we have sent there Augustine, a monk and bearer of this letter,
whose zeal and earnestness is well known to us, together with other monks,
for the task of saving souls. When you learn carefully from his report what he
has been entrusted to do, your Fraternity must give him your support in every
way in which his case might demand it, so that you can help achieve a good
result, as is fitting and appropriate. Let your Fraternity be keen, therefore, to
show such devotion in this matter that we may confirm that the good things
we have heard about you from public opinion are in fact true in practice.
But we commend to you in every way our most beloved common son and
priest, Candidus, to whom we entrusted the little patrimony of our Church,
established in those parts.
6.56 Gregory to Protasius, bishop of Aix in Gaul 145 I July 596
How far the love of Saint Peter, the prince of the apostles, stands out in you,
is made clear not only by the privilege of your office, but also by your
devotion, which you achieve through your contribution to the Church itself.
As we have learnt about this in a reply from Augustine, a monk and bearer
of this letter, we are extremely joyful over the affection and passion for truth
which is in you, and we offer thanks that, although absent in body, yet you
show that you are present with us in mind and heart, in that you show to us
brotherly love, as is appropriate. Therefore, so that the goodness which public
opinion has described in you, may be confirmed by the evidence of your
deeds, tell our brother and fellow-bishop, Virgil, that he must be ready to send
us the taxes which his predecessor received from our little patrimony over
many years, and kept in his own place, because they belong to the poor. If
perhaps he should somehow want to excuse himself, which we do not believe,
144. Bishop Desiderius was finally deposed by the civil authorities, and exiled to an island,
before being done to death. He had probably taken part earlier in Augustine's consecration: see
Fredegar, Chronif:le 4.24, 32. As for Syagrius, Brunhilde later sought the pallium for him from the
POpe: see Epp 8.4; 9.214, 219, 222. He died some time before November 602. In Ep 9.222, he is
given the pallium in return for the help given to Augustine, and five yrs later, for his help to the
abbot, Mellitus, who brought a fresh supply of monks to England. Some would have been English
caPtives bought with interest from gold invested by Candidus. In 604, Mellitus became bishop of
London, in Saint Paul's (built by Ethelbert). See the Introduction, pp. 58-61 for Desiderius,
SYagrius and Candidus.
145. This letter, not included by Bede, applies added pressure on Bishop Virgil to give
up the taxes due to Candidus, and through him, to the Church of Rome.

442
THE LETTERS OF GREGORY THE GREAT
then, since you know the actual truth in more detail, as at that time you in
fact held the office of steward in that church, discuss with him how the case
stands, and warn him that he ought not to retain jn his place the property of
Saint Peter and of his poor. But also, if perchance it proves necessary for our
men, do not refuse your testimony in the case, so that both for the sake of
truth and for the devotion of your good will, Saint Peter the apostle, for the
love of whom you do this, may respond with his intercession both here and
in your future life.
We highly recommend to your Holiness our common son and priest, Can-
didus, to whom we have entrusted the little patrimony itself.
6.57 Gregory to Stephen, abbot of the monastery called Urins, in Gaul 146
I July 596
We were delighted by the reply of Augustine, monk and bearer of this letter, as
it told us that your Beloved was vigilant, as you should be. He affirmed, moreover,
that the priests and deacons and the entire community were living in unanimity
and concord. And since the goodness of those in authority is a salutary rule for
their subjects, we pray our almighty Lord to inspire you always to do good works,
with the grace of his piety, and to protect those entrusted to you from every
temptation of the devil's deceit, and to allow them to live with you in love, and
in a Christian way of life pleasing to God. And so, since the enemy of the human
race does not rest from laying snares for good deeds, but with persistent cunning
strives to deceive souls selVing God in any possible way, we exhort you therefore,
most beloved son, that you exercise your concern with vigilance, and guard those
entrusted to you with prayer and provident care, so that the prowling wolf may
find no chance of tearing a sheep apart. 147 Thus, when you have returned un-
harmed to our God those whose care you have undertaken, he should respond to
your hard work with his gratitude and should multiply the rewards desired by you
in eternal life.
We have received the spoons and plates which you sent, and thank your
Beloved, because you have shown how much you love the poor, as you sent
them what they need to use.
6.58 Gregory to Brunhilde, queen of the Franks 148 I July 596
The theme of your letters, which contained a religious mind and the zeal of
pious thoughts, not only made us applaud the proposal of your wish, but also
146. Checking on this monastery seems to be an ideal job for the monk who had spent so
much of his life in the monastic system. The spoons and plates for Rome's poor were an added
bonus to his good report; see Ep 11.9. Founded in c. 410 by Saint Honoratus on two deserted
islands off mod Cannes, this was a very important monastic center of Christianity, its influence
spreading throughout SE Gaul. John Cassian was there in the 4205 as were Lupus of Troyes,
Hilary of ArIes and Eucherius of Lyon. Vincent of Urins died as a monk there in c. 450, and
Caesarius and Virgil both of ArIes were there in the sixth century, and Saint Patrick of Ireland
is said have visited the monastery.
147. For Gregory's very frequent use of pastoral imagery, see the Introduction, p. 107.
148. For Queen Brunhilde, see Epp 6.5, 6, 51 and the Introduction, pp. 55-56.

BOOK SIX
443
invited us to grant your demands freely. For it was not proper for us to deny
that your Christian devotion and the desire of a righteous heart were
demanding it, especially when we know that those things were demanded and
embraced with your whole mind, which will be very able to protect the faith
of believers, and to honor and preserve the salvation of their souls. And for
that reason, we greet your Excellency with suitable honor, and we inform
Leuparic, be.ar.ef of this letter, who is a priest as you tell us, through whom we
have received your very eloquent letters, that we have provided you with relics
of the apostles Saint Peter and Saint Paul, in accordance with the request of
your Excellency, with that veneration which they deserve.
But so that the devotion in you can shine forth more and more laudable
and religious, you must take care that the relics of the saints are put in place
with due honor, and those entrusted with their care are not afflicted by any
burdens or troubles, in case perhaps, with the threat of external necessity, they
may be rendered useless and idle in the service of God, and the relics of the
saints brought there may sustain damage (Heaven forbid!) and neglect. There-
fore, let your Excellency ensure their security, so that, when they are pro-
tected with your support, free from all disturbance, they may offer praises to
our God with secure minds, and a reward may increase for you in eternal life.
6.59 Gregory to Arigius, patrician of Gaul 149 I July 596
We have found out from the report of Augustine, monk and bearer of this
letter, how much goodness is resplendent in you, and how much kindness,
together with love pleasing to Christ. We offer thanks to almighty God, who
has granted these gifts of his piety in you, through which you can be highly
praised among men and glorious before the sight of God himself, which is
truly advantageous. We pray him, therefore, to multiply in you these gifts that
he has granted you, and to guard you and all your family with his protection,
and so arrange the activity of your Glory that it may benefit you both here
and in the life to come, which is more desirable. Greeting your Glory, there-
fore, with fatherly sweetness, we ask that the bearer of this letter and the
monks who are with him may obtain your support where it proves necessary,
so that, when he finds your favor, he can better fulfill what has been imposed
on him, with the Lord's assistance.
Furthermore, we recommend to you in every way our son and priest, Can-
didus, whom we sent over to govern the patrimony of our Church there,
trusting that you receive from our God a reward in return, if your Glory pro-
vides support for the goods of the poor with a devout mind.
149. Arigius was ruler of the province of Marseilles (see Epp 5.31; 9.212), and as such
he Was able to command the allegiance of the colonists of the Church's Gallic patrimony.
In 581, he had been sent to Constantinople on an embassy to Emperor Tiberius II (see
Gregory of Tours, Historia Francorum 6.2). The letter was not included by Bede.

444
THE LETTERS OF GREGORY THE GREAT
6.60 Gregory to Brunhilde, queen of the Franks 150 I July 596
The Christianity of your Excellency was known to us long ago, so truly that
we are in no doubt at all about your goodness, but consider it more certain
altogether that, where faith is concerned, you agree with us in devotion and
earnestness, and supply us most copiously with the comfort of your religious
purity. For this reason, being really confident, we greet you with a father's
love and inform you that it has come to our attention that the people of
England want to become Christians, with God's blessing, but the priests who
are in the neighborhood have no pastoral care towards them. And so that their
souls should not perish in eternal damnation, we have taken care to send there
the bearer of this letter, Augustine, a monk, whose zeal and earnestness is well
known to us, together with other monks, so that through them we might
learn the wishes of the people themselves and consider their conversion, as far
as is possible, with your support also. We have also warned them that they
should take priests with them from nearby to carry out these things.
Therefore, as your Excellency has been accustomed to being generous in
good works, as much for the sake of our request as out of consideration for
the fear of God, you should deign to accept his commendation entirely, and
bestow on him eagerly the grace of your protection, and give his labor the
help of your patronage, and so that he might have a reward in full, provide
him with a safe journey to the above-mentioned people of England, under
your protection, so that our God, who has adorned you in this world with
good qualities pleasing to him, may even so make you give thanks with his
saints in eternal rest.
Furthermore, we recommend to your Christianity our most beloved son
and priest, Candidus, and the tiny patrimony of our Church situated there,
and we ask that he may obtain the grace of your protection in all ways.
6.61 Gregory to Eulogius, bishop of Alexandria 151 I July 596
Love, the mother and guardian of all good things, which binds together the
hearts of many by uniting them, does not judge as absent him whom it has
present in its mind's eye. Therefore, most holy brother, since we are held by
the root of this love, neither our bodily absence nor the distance between our
regions will be able to make any claim at all on us, because of course we who
are as one, are not far from each other. But let us always pray that this love
of ours should be shared with our other brethren. But ther is something that
binds us to the Church of Alexandria in some peculiar way, and compels us
to be more prone to loving it by some special law. For as it is clear to all that
150. The content of this letter is similar to that of Ep 6.51, addressed to Brunhilde's
grandsons, Theodoric and Theudebert. It seems that these three (and Clothar) were generous
in the help they gave to the two parties of monks, on their way to convert the English, in
both 596 and 601. Neither letter was used by Bede.
151. For this patriarch, see Ep 5.41.

BOOK SIX
445
Saint Mark the evangelist was sent over to Alexandria by his master, Saint
Peter the apostle, so we are bound together by the unity of this master and dis-
ciple, so that I seem to preside over the see of my disciple because of the master,
and you seem to preside over the see of your master because of the disciple.
But as well as this unity of hearts, we are bound also by the merits of
your Holiness,  we know that you are following the regulations of your
founder profitalSly, and we sense that you always take yourself with full devo-
tion to your master's bosom, from where the preaching of salvation there first
arose. And for that reason, after receiving the words of your Holiness, as
much as our heart rejoiced over our brother's visitation, so much are we
overcome with grief over the untold burdens you have described, and from
brotherly compassion, we groan with you as you lament. But because various
disturbances are spreading everywhere, in a common necessity one should
complain less for one's own need, and we should study rather to overcome
what we cannot avoid by patiently tolerating it.
But we refuse to describe what terrible things we are suffering from the
swords of the Lombards, in the daily plundering or maiming or slaying of our
citizens. Otherwise, while we talk about our own sorrows, we may increase
your sorrows, from the compassion bestowed on us by you.
Furthermore, some time ago we sent a letter of ours to Sabinian, our com-
mon son and deacon, who sends replies to the Church in the royal city, which
he ought to have sent on to your Fraternity. If you have received it, we are
surprised that you made no reply to us over it. And for that reason, because
one should take care in case the arrogance of anyone should arouse trouble in
the Church, it is necessary that you read the same letter again most carefully,
and with all your zeal and exertion maintain what concerns your honor and
the peace of the Church. 152
May almighty God, who with the grace of his holiness has conferred on you
the mind and love of a priest, protect you in your selVice to him, and guard you
against all adversities, both internal and external, and may he with his favor allow
the souls of those in error to be converted to him through your preaching.
We received the bearer of this letter, our common son and deacon, Isi-
dore,153 with that love which was due, bringing us the blessing l54 of Saint
Mark the evangelist. And you, indeed, resplendent with the merit of a good
life, have sent over to us those sweet-smelling pieces of wood, which are close
to paradise. But we, because of course we are sinners, have sent you wood from
the West, which is fit for building ships, and should be forever tossed in the sea's
152. See Ep 5.45.
153. Deacon Isidore is mentioned again in Ep 13.43.
154. The 'blessing' may be a relic, as elsewhere. 'Sweet-smelling' suggests sandalwood.

446
THE LETTERS OF GREGORY THE GREAT
waves, signifying the tumult in our mind. And indeed we wanted to send over
larger pieces, but the ship was too small to hold them. 155
Month of August, fourteenth indiction
6.62 Gregory to Gennadius, patrician of Africa 156 I August 596
We are quite sure your Excellency remembers that we wrote two years ago on
behalf of Paul, our brother and fellow-bishop, asking that, as he wanted to
come to us, you would provide the support of your Dignity. For he was said
to be suffering from the pain of persecution by the Donatists. 157 Thus, after
it was announced that he could not have any help there against them, learning
the truth, we could have given advice to him with brotherly compassion, and
discuss with him what should have been done to help against the madness of
that ruinous presumption. And as far as our aforesaid brother informed us, he
not only failed to obtain the support of anybody, but in fact, various obstacles
prevented him from being able to visit the city of Rome. But when we had
made him read your letter again, he replied that he was not suffering from the
hatred of anyone over his suppression of the Donatists. Rather, he claims to
be enduring the ingratitude of many because of his defense of the Catholic
Faith. He told me many other things, but as it is not an apt time to talk about
them now, we have decided to keep silent.
Since, therefore, we are dealing not with earthly matters but with the sal-
vation of souls, and since your assertion and his are different, we have been
unable to give any detailed reply, not having examined the truth, because at
the time when we received the letter of your Excellency, we were suffering
from bodily sickness. But when almighty God restores us (if it should please
him) to our former good health, we shall investigate the truth as best we can
with careful inquiry. And in accordance with what we can discover, we shall
so settle the case, with God's mercy, that not only may the salvation of souls lost
by those in error (and you deign to show interest in their care, in return for a
reward for you) be restored again, but also may the possessions of the worshippers
of the true faith be preselVed, protected by the grace of our Redeemer.
Finally I am amazed that I should have heard that the bishop mentioned
above was excommunicated through. your letter, and not through the
correspondence of his primate. 158
155. This brief mention of the trade in timber in Gregory's imagery is interesting. It
points to a regular supply of wood from Italy for shipyards in Alexandria (see Ep 7.37, to
Eulogius). In Ep 8.28, the pope assured Eulogius that this shipload of beams that had reached
him was sent without cost.
156. For Gennadius, exarch of Africa, and his policy towards the Donatists, see Epp 1-
59, 72, 73; 4.7.
157. The letter referred to has not survived. It would have been issued at the same time
as Ep 4.32, which concerned the case of Bishop Paul.
158. This was Bishop Adeodatus (see Ep 3.48), later bishop of Africa (Ep 8.13).

BOOK SIX
447
6.63 Gregory to Dominic, bishop of Carthage 159 I August 596
The power of love is truly amazing, my dear brother. For when heavenly
grace came among us, descending to the lowest living spirits, when for its own
sake it gave peace to each single human being, torn apart by carnal desires, it
grew so much in the minds of humans that it brought down the mighty, raised
up the humble, pacified the discordant, made the ferocious gentle, joined
together thoho had separated, repaired what was torn and with the chain
of its sweetness, bound together many nations of men, divided by so many
stretches of water and lands, and by such different climates, their minds joined
together in one. When might the tongue of human weakness suffice to present
a celebration of its wide extent? In Heaven its praise is complete, but on earth
its beauty should be revealed in action rather than in words, so that, whatever
its nature and extent may be, when it cannot be shown fully by our lips, it
should be shown rather through our compassion. And although we praise it
with our voice, at the same time it is necessary that we should confess it with
our hands, just in case, if anyone should simply praise love but not act in ac-
cordance with it, he should not think too highly of his own views. For in the
presence of the Judge, he exaggerates what he has omitted, so as to win favor.
Although geographical distances have separated us, and we live in body far
from you, yet with the help of God's power, let us preserve this love for you
most zealously. And you ought to show it not only towards us, but also to-
wards your. brethren and sons, with your deep paternal and fraternal feelings.
For how should this not need to be done most earnestly, when its perfection
lies also not so much in the love of brethren and sons as in the love of one's
enemies? Wherefore, my dearest friend, let us love our brethren who are
bound to us by the duty of pastoral care. But let us also join to us with our
affection our very adversaries, according to the Lord's commandment: 'Let us
follow eace with all men, and holiness, without which no man shall see the
Lord.,1 0 Let us find time for holy works, let us abound with virtues, and
let the breastplate of Judgment gleam on our breast, in conjunction with the
action of the upper garment. 161 Let us go forward thus in the sight of God
and of all of Israel. Let us provide such examples to the flock entrusted to us,
'so that they may see our good works and glorify our Father who is in Hea-
ven.,162 Let there be speech on your tongue and the fervor of zeal in your
mind, so that we are truly said to be of that number, about whom it is said:
'There appeared unto them cloven tongues as of fire, which sat on each of
159. For Bishop Dominic, see Ep 2.40.
160. Heb 12.14. Gregory uses a personal subjunctive sequamur ('let us follow') rather
than the imperative sequimini ('follow') in the Vulgate.
161. The rationale was the oracular breast-place of the Jewish high-priest, whereas the
superumeralis was the priest's upper garment or ephod.
162. Mt 5:16. Gregory once again changes the person, with bona nostra / patrem nostrum for
'Uestra bona / patrem vestrum in the Bible. These seem to be deliberate changes, not slips.

448
THE LETTERS OF GREGORY THE GREAT
them.,163 For tongues of fire truly sit on us, if we are inflamed by the
fervor of the Holy Spirit to exhort our brethren and sons.
Let us till the field entrusted to us by our Lord, while it is allowed, let us
sow in fear, while there is time: 'Let us not faint while doing good, for in due
season we shall reap, if we faint not.,164 Let us be with those, about whom
the psalmist says, 'and going they wept as they went, sowing their seeds.' 165
Calling us to the fruit of this matter, he added: 'but coming, they will come
in exultation, carrying their sheaves of corn.' 166 And so, let us be vigilant,
and leaving earthly affairs, let us strive for heavenly ones. Let us forget those
that are behind us and extend ourselves more earnestly for those that are
before us. Let our mind not flow away in the dissipation of the secular, but
hasten and flow on to just one end, which David considered with amazing
sweetness: 'One thing have I desired of the Lord; that will I seek after: that I
may dwell in the house of the Lord all the days of my life.,167 Let the heart
of a good governor dissolve with this love. Let his whole mind hang on this.
While we are still living on earth, let a frequent shower of our tears bear fruit
for us in Heaven, with a cloud of remorse. For then, my beloved brother, we
rightly and truly descend to loving our neighbors, if we persist in loving God
with all our heart and all our soul and mind, and with all our power.
We received the temporal gifts sent over by you with due love, although
we have no need of such things. But we do need to give thanks over your love
and your concern for the command entrusted to you. For these things become
far sweeter for us, when they are established with the sweetness of a priestly
mind and a holy way of life.
6.64 168 Gregory to Maurice Tiberius Augustus I August 596
Among the cares of warfare and countless worries which you endure with
tireless zeal, for the sake of governing a Christian republic, there is a great
cause of joy for me and the entire world, because your Piety always looks after
the custody of our faith with that special concern with which the empire of
your Lordship shines brightly. I am entirely confident, therefore, that just as
you protect the rights of God with the love of a religious mind, even so God
would protect and assist yours with the grace of his majesty. But the tenor of
the letters you have sent here reveals most clearly how the serenity of your
163. Acts 2:3. Gregory makes a very small change, with super for supra, giving the same
sense. This was probably a slip.
164. Gal 6:9.
165. Ps 126 (125):6.
166. See above. Gregory adapts the psalm, with 'they' rather than 'he.' The 'of corn'
is not in the Latin, but helps to explain their sadness at sowing and joy at reaping a good
harvest of corn.
167. Ps 26 (27):4.
168. This letter was sent together with the following one.

BOOK SIX
449
Holiness has been aroused against the most criminal depravity of the Donatists,
through the zeal of your justice and most sincere religion. But some most
reverend bishops, coming from the province of Africa,169 assert that these
commands have been so studiously ignored through inconsiderate dissimu-
lation, that neither the Judgment of God is held in fear there, nor do the
imperial commands have a chance of being put into effect. And they add this
also, that in the1a.foresaid province, where the Donatists' bribes are prevailing,
the Catholic faith is publicly put up for sale.
By contrast, that glorious man, Gennadius, has made similar complaints
to me about one of them. He made just such a complaint when two others
were offering their evidence over the same matter. But because a secular judge
was involved in the case itself, we thought that those same bishops should be
sent to the feet of your Piety, so that they may suggest to your most serene
ears, speaking in person, what they claim to have suffered for the sake of their
Catholic faith. For that reason, I beseech the Christianity of your Lordship,
that, for the sake of the salvation of your soul and for the life of your most
pious son, you issue a strict order, commanding that those whom you find out
to be of this sort, should be punished. With a removing hand you should pre-
vent the ruin of those who are perishing, and apply the medicine of correction
to insane minds, and cure them of their diseases of error. Thus, when the
gloom of ruinous depravity has been driven away by the remedy of your pious
precaution, let true faith spread the rays of our Redeemer. For those whom
you defend externally against the enemy, you free also internally from the
poison of the devil's deceit, which is a more glorious achievement.
6.65 Gregory to Athanasius, priest of Isauria 170 I August 596
Just as we are afflicted and distressed over those whom the error of heretical
depravity has severed from the unity of our Church, even so we rejoice with
those whom their acknowledgment of the Catholic faith contains within her
bosom. And as it is our duty to oppose the former's impieties with pastoral
care, so it is fitting for us to bestow favor on the latter's pious acknowledgments
and to declare that their views are sincere.
And on this, a suspicion of unsound faith arose against you, Athanasius,
priest of the monastery of Saint Mile, called T annacus, which was established
in the province of Lycaonia. For, so that the integrity of your profession
might be seen, you chose to return to the apostolic see over which we pre-
sided, claiming also that you had been beaten on your body, and had suffered
unjust and violent treatment. And although those things done under the force
of compulsion are not censured at all by the canons, and are considered to be
of no weight by law, since anyone who forces another to confess under duress
immediately annuls the confession, yet that confession which is shown to pro-
169. Bishop Paul is referred to here; see Ep 6.62.
170. See Ep 6.14 for the case of Athanasius.

450
THE LETTERS OF GREGORY THE GREAT
ceed from a spontaneous wish, as you were known to have done before us, de-
serves to be accepted and to be embraced all the more. But so that nothing
might remain ambiguous for us, we decided that we should write about you
to that most holy man, John, once our brother and now bishop of the city of
Constantinople, so that he might with his letters inform us what had been done.
After often being informed about this by us,171 he wrote back notify-
ing us that a book had been found in your possession, which contained a great
many heretical comments, and because of this he had been aroused against
your Beloved. Because he was keen to send this book over to satisfy us, we
read through the first parts of it with concern, and as we discovered in it the
obvious poison of heretical infection, we ordered that it should not be read
again. But you testified that you had read it in all sincerity, and to cut out any
material of suspect ambiguity, you handed us a document written in your
hand, in which you set out your faith, and condemned most openly all here-
sies in general, and anything opposed to the integrity of the Catholic faith.
And you declared that whatever the four holy and universal synods accept,
you have always accepted, and still accept, and what they condemn, you have
condemned and still condemn, and you promised to accept and guard that
synod also which was held in the time of Justinian of pious memory, con-
cerning the Three Chapters. When prohibited by us from reading the book
itself, in which the virus of poisonous fraud was interwoven, you consented
most willingly, rebuking also and condemning everything in it that was said
or latently implied against the integrity of the Catholic faith, and you
promised not to read it again. Influenced by this argument, after your Catholic
faith was also made clear to us, with God's protection, from the page of the
document approved by you, we decree that you are free from all stain of
heretical perversity, according to your confession, and a true Catholic, and we
pronounce that you clearly profess a sincere faith in all things, and follow it
by the grace of Jesus Christ our Savior. And we grant you free license
nevertheless to return to your monastery in your former place and rank.
We want to send a letter of ours on this matter also to our beloved
brother and bishop of the city of Constantinole, who was consecrated in
place of the aforesaid most holy man, John. 1 2 But because it is not our
custom that we should write before his synodical letter is brought to us, for
that reason we have put it off, but afterwards, we shall indicate this to him at
an opportune moment. 173
171. See Epp 3.52 and 6.14.
172. John the Faster was succeeded by Cyriacus as patriarch of Constantinople.
173. The promised letter is Ep 7.4, sent in October 596.

BOOK SEVEN
Month of October, fifteenth indiction
7.1 Grego Fortunatus, bishop of Naples! I October 596
Your Fraternity knows quite providently why the lady bearing this letter came
here last year with her mother under compulsion. Her husband, one of your
clerics, is known to have removed her from living with him, because she had
been attacked over her slave status. 2 They assert that while stationed here,
you promised that you would restore her to her husband, if she could prove
with the Lord's help that she was free. Your Fraternity should know, there-
fore, that, as revealed by God, the source of liberty, she has been proved free
and no sign of slavery has been found in her. With this knowledge, therefore,
we want her to be restored to her husband without any delay. Likewise, her
husband must not look any more for arguments for himself, as an excuse to
get rid of her. For if you do not see to the implementation of this, and we are
sure you will, and if perhaps he puts off taking her back, you can be sure that
we shall correct such an act with a strict punishment.
7.2 3 Gregory to Columbus, bishop of Numidia 4 I October 596
We have received the letter of your Fraternity, offered to us by your deacon,
the bearer of this news, in which you informed us what was done before you
with regard to the person of Bishop PauLS But I received this letter so late
that I could not find him anywhere now. For our son, the patrician Genna-
dius,6 a most excellent gentleman, also sent his own private secretary to us
over the same case. But when we had raised the question as to whether he
wanted to enter into a legal contest with Paul, in our presence, he replied that
he had not been sent for this purpose at all, but had just brought certain
people over here, three of them, who were meant to say a great many things
against him on his behalf. Therefore, as we found the private secretary unready
to start proceedings against him, and we were not satisfied that people like
these were suitable for bringing an accusation against a bishop, we could find
no reason to put off the arrival of the oft-mentioned Bishop Paul, who has
1. For Fortunatus, bishop of Naples, see Epp 3.38, 60; 5.50; 6.11, 29.
2. If the woman were a slave, she would be deemed to be living in concubinage with
he cleric of Bishop Fortunatus. This was forbidden by Justinian, NO'lJellae 123.12. However,
1f she were a free woman, she could be recognized as the cleric's true wife. Gregory comes
o the woman's defense, declaring her free status. The Latin, pulsata, could be used as
accused' or 'prosecuted,' even though its normal meaning is 'beaten.'
3. This letter was dispatched to Africa, along with the following one.
4. For Bishop Columbus, see Epp 2.39; 3.47; 4.35; 6.36.
5. For the on-going controversy concerning Bishop Paul, see Epp 4.32, 35; 6.62, 64.
6. For this patrician exarch of Africa, see Epp 1.59, 72, 73; 4.7; 6.62, 64.

452
THE LETTERS OF GREGORY THE GREAT
been begging us to be granted permission to travel to the royal city. And so,
according to his petition, we permitted him to set out soon, accompanied by
two other bishops.
And so, if there was anything that could have been said against him with
some justification, your Fraternity should have informed us at once about
everything in detail, as you have done now, while he was on his way. For as
for your complaint that you suffer the enmity of many men, because we con-
tact you quite frequently with our letters, there is no doubt, most reverend
brother, that the good suffer the hatred of the wicked, and those intent on
divine works are torn apart by the hostility of evil men. But the more these
evil things surround you, the more earnestly should you be occupied in look-
ing after the command entrusted to you, and in watching over the protection
of Christ's flock. And the more the opposition of unjust men oppresses you,
the more your pastoral care ought to inspire you with greater eagerness and
certainty over the promised reward, so that you may be able to offer the profit
from the work imposed on you to the heavenly shepherd.
7.3 Gregory to Gennadius, patrician of Africa 7 I October 596
We have no worries over these men who desire to be recommended by our
letters before your Excellency, and thanks to your kindness, we are doing
what we are asked to do. For indeed Count Ruferius 8 and the other fellow
citizens of his, being summoned by you, as we have discovered, to the
province of Africa, have asked that the support of our letters should recom-
mend them to you. Therefore, we greet your Excellency with paternal affec-
tion, and ask that you should not allow them to be oppressed unjustly in any
way or by anyone, in your judgment, but just as we know you watch over
those entrusted to you with pious and discerning care, even so should you
make arrangements for them peacefully, inspired by our Lord, and make
careful provision for the governing of the island itself, 9 so that, if an army is
sent over there without a useful person capable of commanding it, no help
may be given to the enemy.
They assert that the tribune Anastasius, whom your Excellency appointed
there,10 performed his duty well, without involving himself in any damage
to the province, and they are still upset over his removal. And so, your Excel-
lency must decide to appoint him there again, and with your encouragement,
to inform him that, as he has already pleased us with hi good actions, he
7. For Gennadius, see Ep 7.2 above.
8. As in PL and MGH, rather than Rufinus (Norberg). The editor of MGH sees the title
of 'Count' as a sign of his social standing, rather than of a magisterial position in the ex arch-
ate of Africa.
9. The island in question is Corsica, as is apparent later in this letter.
10. The manner of Anastasius' appointment and subsequent removal remains unclear.
They may have been carried out by the duke of Sardinia, whose jurisdiction included
Corsica, or by the exarch himself.

BOOK SEVEN
453
should not be enticed by anyone's persuasion to behave badly, for fear of
losing his reputation for such great deeds. He deserved to have it, thanks to
his good administration, by doing the opposite, which we do not want. And
so, we ask that your Excellency should bring it about that your goodness, to
which Africa bears witness, may be recognized in Corsica also.
7.4 GregoryjO' Cyriacus, bishop of Constantinople 11 I October 596
Some time ago while I was the emissary of the apostolic see in the royal city,
I recognized the goodness of your Holiness. And I greatly rejoice that the care
of souls has now been entrusted to you, and although unworthy, I beseech our
almighty Lord, with what prayers I can, that he may always increase his own
grace in you, and make you gather together a rich crop of souls for the eternal
homeland. But as for your saying that you are too weak for this task to which
you have been appointed, we know that the first virtue is the recognition of
one's weakness, and thus we gather that you are able to carry out the ministry
undertaken by you with success, in that we see you recognizing your own weak-
ness through your humility.12 For we are all weak, but that man is weaker
who is not able to perceive his own weakness. But you, most blessed bre-
thren,13 are strong since, not trusting your own fortitude, you put your trust
in the strength of almighty God.
However, I cannot express in the words of a letter how much my mind
was bound with love for you. But I pray that almighty God may multiply the
same love which exists between us, through the gift of his grace, and may
remove any chance of offence,14 so that the Holy Church, united by the
confession of true faith and brought close together with the joined hearts of
the faithful, should not suffer any damage (Heaven forbid!), from disagree-
ments between priests. For all that I speak about, for all that I refute the
proud actions of certain men, I myself never lower my guard on personal love,
through the bounty of our almighty Lord. Yet I pursue externally those things
that belong to justice, so as not to disregard at all those things that belong to
love and affection internally. But as for you, always return my affection for
you, and guard those things that belong to peace and affection, so that we may
remain forever united in mind. And as we allow no dissension to come be-
tween us, so we can better obtain what we seek before our Lord, due to the
very unity of our hearts.
11. Cyriacus succeeded John the Faster as patriarch of Constantinople in 595. He sur-
vived the overthrow of the Emperor Maurice by Phocas in 602 and remained in office until
his death in 606. He did all that he could to save the lives of Maurice's wife and daughters,
but his efforts proved unsuccessful ultimately.
12. Gregory made a similar declaration when he became pope (Ep 1.24). See also Regula
pastoralis 1.6.
13. The plural is surprising here. It may refer to all the patriarchs.
14. The title 'ecumenical' patriarch was still a very contentious point at the time. See
Epp 5.37, 39, 41, 44, 45; 6.61, for example.

454
THE LETTERS OF GREGORY THE GREAT
Moreover, I recommend to your Holiness a priest of Chalcedon, John, and
a priest of Isauria, Athanasius, so that nobody may set you against them with
false reports, because I have examined their faith very carefully, and I have
found them honest in their confessions, that have also been given in writing. 15
And may the Holy Trinity protect you with His hand and make you
always vigilant and concerned over looking after men's souls, so that in the
eternal retribution, you can be crowned not only for your own works, but
also for the improvement of your subjects.
7.5 Gregory to Cyriacus, bishop of Constantinople I October 596
We have received our common son with appropriate affection, that is the
priest George, as well as your deacon, Theodore,16 and we rejoice that you
have come from the care of ecclesiastical affairs to the guidance of men's souls,
because according to the voice of Truth, 'he that is faithful in a small matter
is faithful also in a greater one.' 17 And to the servant who administers well,
it is said 'since you have been faithful over a few things, I will make you ruler
over many things.,18 And soon a comment on eternal reward is appended
for him also: 'Enter into the joy of your Lord.' But in your letter you describe
how greatly you longed for rest. Yet through this you show that you have
come to pastoral care suitably. For, just as those longing for a position of
command should be denied it, even so it should be offered to those trying to
escape it. And it is written: 'Nor does anyone take this honor unto himself,
but only he that is called by God, as Aaron was.,19 And again the same
outstanding preacher says, 'if one died for all, then were all dead and Christ
died for all. It remains that those who live might no longer live for themselves,
but for him who died for them and rose again.,20 And the shepherd of the
Holy Church is asked: 'Simon, son of John, do you love me? Feed my
sheep.,21 From these words it is shown that, if someone who is able to do
so refuses to feed the sheep of our almighty God, he shows that he does not
love the supreme shepherd at all. For if the only-begotten son of the Father
has come forward from the solitude of his Father to join us, to fulfill what is
good for all men, what shall we say, if we put our own solitude before the
good of our neighbors? And so we should seek rest, and do so with all our
15. This represents the final communication of Rome's long-promised verdict in the case
of these two men. See Epp 6.16 and 2.65. It had been delayed, first bt the death of the patri-
arch, John the Faster, and then by the delay in enthroning his successor.
16. These two clerics carried the synodical letter of the patriarch, Cyriacus, to Rome, written
on the occasion of his being consecrated to the see of Constantinople. For a collaborative idea of
what this letter would have contained, see Gregory's own letter of this type, Ep 1.24.
17. Lk 16: 10.
18. Mt 25:21.
19. Heb 5:4.
20. 2 Cor 5:14-15. Gregory added superest before ut, 'it remains that,' not in the Vulgate.
21. Jn 21:17.

BOOK SEVEN
455
heart, and yet it should sometimes be postponed for the advantage of the
majority. For, just as we ought to flee from occupation with all our longing,
if there is nobody who can preach, we must bear the burden of occupation on
a willing shoulder. We are taught this from the deeds of the two prophets, one
of whom tried to avoid the duty of preaching, while the other sought it. For
Jeremiah replied to the Lord who sent him, saying: 'Ah, ah, ah, Lord God, I
know not  to speak, for I am a child.,22 And when almighty God was
looking for someone to preach, saying, 'Whom shall I send? Who will go for
us?,23 Then Isaiah offered himself of his own accord, saying 'Here am I, send
me!' See how a different reply came from each of them on the surface,
although they flowed from the same fountain of love. 24
For indeed there are two precepts of love, namely the love of God and the
love of one's neighbor. Therefore Isaiah, keen to benefit his neighbors through an
active life, seeks the office of preacher, whereas Jeremiah, desiring to cling earnestly
to the love of his Maker through contemplation, argues that he ought not to be
sent out to preach. And so, what one sought laudably, the other was afraid of, but
laudably. For the latter, it was to avoid losing the advantage of silent con-
templation by speaking, for the former, to avoid feeling the loss of his earnest
work by keeping silent. But this should be looked at with great care in each case,-
that he who refused did not resist completely, and he who wanted to be sent, saw
himself purified first, through a coal of the altar, so that nobody should dare to
approach the holy ministries who has not been purified, nor should one chosen
by heavenly grace reject it arrogantly under an appearance of humility.
But I find you in your letters seeking serenity of mind with great longing,
and panting for tranquillity of thought by rejecting mental disturbance. But
I do not know how your Fraternity can achieve this. For one who takes on
the control of a ship must be all the more vigilant the further he leaves the
shore behind him, so that when the time comes, he may foresee approaching
storms from signs, and when they do come, either ride over them with a
straight rudder, if they are small, or if they swell up violently, avoid them, by
turning the ship's side to the waves. And often he keeps watch all alone, when
the rest of the crew, who are not responsible for the care of the ship, keep
quiet. 25 And how can you have peace of mind, after receiving the pastoral
burden? For it is written: 'Behold, giants groan beneath the waters.,26 And
indeed, according to the words of John, 'the waters are the people.,27 The
22. Jer 1:6.
23. Is 6:8.
24. Gregory drew much of this material from his Regula pastoralis 1.5, 7.
25. An excellent simile for the arduous, pastoral responsibility of a bishop, or pope. For
Gregory's partiality for a wide range of nautical imagery, see the Introduction, pp. 106-107.
26. Jb 26:5. NAB reads 'The shades beneath writhe in terror, the waters,' very odd
English and not close to the Latin (repeated below).
27. Rv 17:15. A summary of 'The waters that you saw where the whore sits are the
people, and multitudes, and nations, and tongues/

456
THE LETTERS OF GREGORY THE GREAT
groaning of giants beneath the waters means that whoever has increased in his
amount of power in this world, as if with some massive growth of his body,
feels the weight of greater tribulation all the more, as he has taken on the care
of ruling people beyond his ability. But if the virtue of the Holy Spirit
breathes on his afflicted mind, then what was done bodily at once for the
people of Israel, happens to us spiritually. For indeed it is written: 'the
children of Israel went on dry land through the midst of the sea.,28 And
through the prophet, the Lord made the following promises: 'When you pass
through the waters, I will be with you, and through the rivers, they shall not
drown you.,29 For the rivers do drown those men whom the business of the
world overwhelms with mental turmoil. For the man whose mind is held by
the grace of the Holy Spirit, passes through the water, and will not be
drowned by the rivers. For even amid crowds of people, he continues along
his journey's path, so that he does not lower the loftiness of his mind for
secular acts.
I also came to the rank of a ruler undeservedly, and as I was conscious of
my weakness, I had decided at length to seek a less public position. But seeing
that the judgment of Heaven was opposed to me, I submitted the neck of my
heart under the yoke of our Maker, considering this especially, that no
retirement can save one's soul without the grace of God. And we even see this
sometimes in the very mistakes of the chosen. For Lot was righteous in a
corrupt city, but sinned on the mountain. 30 But why do we speak of those
things, when we know of more important ones? For what is more delightful
than Paradise, what more secure than Heaven? And yet through their sins, a
man fell from Paradise, and an angel from Heaven. And so we should seek His
virtue, yes, his virtue, and we should ask for his grace, without which we are
nowhere without fault, but with .which we are nowhere without justice.
Therefore, we should take care that confusion in our thoughts does not over-
whelm our mind, as it can in no way be avoided totally. For whoever is in the
position of a ruler, sometimes finds it necessary also to think about earthly
matters, and to take care of external things too, so that the flock entrusted to
him can continue to do what needs to be achieved. But one should always con-
sider most carefully that this same care does not go too far, and that, although
it is admitted into one's heart without restraint, it is not allowed to grow
excessi vel y.
On this it is rightly said, through the prophet Ezekiel: 'The priests should
not shave their heads nor nourish their locks, but let them keep their hair well
trimmed.'31 For what do hairs on the head signify other than the thoughts
in the mind? As they rise up over our brain insensibly, they denote the cares
28. Ex 15: 19.
29. Is 43:2.
30. See Gn 19.
31. See Ezek 44:20.

BOOK SEVEN
457
of our present life, which grow, as it were, without our sensing them, as they
sometimes arise unsuitably from negligent thoughts. Therefore, all those who
are in charge ought indeed to have external concerns, but not pay excessive
attention to them. Thus, priests are rightly prohibited both from shaving their
heads and from nourishing their hair, so that they neither remove themselves
entirely from concern for the carnal life of their wards, nor allow this concern
to grow exGeBSfely. It is also well said there, 'they shall keep their hair well
trimmed,' so that, of course, the cares of temporal concern should proceed as
far as may be necessary, and yet be cut back all the more quickly, in case they
grow immoderately. And so, while the life of our bodies is protected through
external administration, and again, their heart's direction is not impeded
through moderation, the hair on the head of the priest is both kept long
enough to cover the skin, and trimmed to avoid covering his eyes. 32
Furthermore, we have received your letters, full of righteous faith, and we
offer thanks to almighty God, who by the mutual confession of the faithful
guards in the unity of grace 'the coat was without seam, woven from the to:E
throughout,'33 namely his Church, so it 'should not be rent' through error. 4
And against the flood of so many sins in the perishable world, he has
constructed an ark, so to speak, from many planks, in which the lives of those
chosen by almighty God may be preserved. For when we send back a confes-
sion of our faith to you and show our love for you, what we are doing is
sealing the ark of the Holy Church with pitch, in case the water of error
enters it and kills all the spiritual as if they were human, and all the carnal as
if they were animals.
But although your righteous faith has been wisely professed by you, it still
doubtless remains that you should protect the peace of men's hearts more pru-
dently, because of what Truth has said: 'Have salt in yourselves and have peace
one with another.'35 And Paul the apostle warns us satng: 'Endeavoring to
keep the unity of the spirit in the bond of peace.,3 And he says again:
'Follow peace with all men, and holiness, without which no man shall see
God.,37 And of course you will then truly have this peace with us, if you
reject the arrogance of a profane title,38 following what the same teacher of
the gentiles: '0 Timothy, keep that which is committed to your trust, avoid-
ing profane and vain babbings.'39 For indeed, it is exceedingly unjust if
those who have become preachers of humility should glory proudly in a vain
32. This interpretation of Ezekiel's advice on priests shaving their heads was taken
almost entirely from Gregory's Regula pastoralis 2.7.
33. In 19:23. The word inconsutilem ('not sewn together') appears only here.
34. See In 19:24. Non scindamus earn ('let us not rend it, but cast lots').
35. Mk 9:50.
36. Eph 4:3.
37. Heb 12:14.
38. Another reference to the title of 'ecumenical patriarch' at Constantinople. See Ep 7.4.
39. 1 Tm 6:20.

458
THE LETTERS OF GREGORY THE GREAT
title, although the true preacher says: 'God forbid that I should glory, save in the
cross of our Lord Jesus Christ.,4Q That man, then, is truly glorious who glories
not in temporal power but in the name of Christ, for the sake of his passion.
And so, for this we embrace you from the bottom of our heart, for this
we recognize you as true priests, if you reject the vanity of words and occupy
a position of sanctity with holy humility. For behold, we have been scandal-
ized by the appellation of a wicked title, and we preserve in our mind and
express with our voice most serious complaints. But your Fraternity knows
that Truth says: 'If you bring your gift to the altar, and there remember that
your brother has something against you, leave your gift there, and go your
way. First be reconciled with your brother and then come and offer your
gift.,41 In this matter, consideration should be given to the fact that, when
every sin is washed away with the offering of a sacrifice, so great is the evil of
the offence produced in another person's heart, that from him who has sinned,
the Lord does not accept the sacrifice itself, which usually wipes away the sin.
Therefore, take care to wash away the offence to our heart quickly, so that
almighty God can treat the sacrifice of your offering as acceptable.
Besides this, although a righteous faith has been professed by you, both
truthfully and accurately, we have found that among those whom you thought
should be condemned, accordin to the most holy general synods, you have
condemned a certain Eudoxius,4 whose name we have not found mentioned
in the Latin language, either in the synods, or in the books of those bishops
of blessed memory, Epiphanius, Augustine and Philaster. 43 We know that
they especially have argued against the heretics. 44 But if anyone of the
Catholic Fathers condemns him truthfully, we readily follow his opinion. But
if in your synodical letter you wanted to condemn by name those also who
are condemned through the writings of the Fathers, apart from the holy
synods, your Fraternity did not mention many in your letter, but if it was
those whom the general synods reject, you mentioned this one extra.
40. Gal 6:14.
41. Mt 5:23-4.
42. Gregory inquired of the patriarchs of Antioch and Alexandria who this Eudoxius was
(see Epp 7.31; 8.29). It seems he was an Arian, who was active in Antioch and in Constantinople.
See Theodoret, Historia ecclesiastica 3.5.412, 25. On Eudoxius and Epiphanius, see R.P .C. Hanson,
The Search for the Christian Doctrine of God: The Arian Controversy, 318-381 (Edinburgh, 1988).
43. Gregory takes the works of these three people as references for the theological
production of Italy in his day. Epiphanius may have been the scholasticus who collaborated
with Cassiodorus in writing his Tripartite History, Augustine was the famous scholar and
bishop of Hippo in North Africa, and Philaster was a learned bishop of Brescia in Italy.
44. It seems that there was no copy in Rome of the first canon of the first general synod
of Constantinople, in which the Arian Eudoxius and his followers were condemned (see Ep
7.31 to Anastasius, patriarch of Antioch). In Ep 8.29, he thanks Eulogius, patriarch of Alex-
andria, for information confirming their spare time for further research, relying on the patri-
archs to fill the gap. As pope, his time for research was severely limited, and restricted by
important Greek material not being in Rome.

BOOK SEVEN
459
But in any case, so that we may freely confess the true faith and settle
everything which should be done with peace and concord, we should know
that we must pray incessantly for the life of our most serene majesty, and for
his holy offspring also,45 praying that almighty God subject barbarous
nations beneath their feet and grant them long and happy lives, so that the
faith which is in Christ may reign throughout a Christian empire.

7.6 Gregory to Maurice, Augustus 46 I October 596
Almighty God, who has made your Majesty47 the guardian of the peace of
our Church, preserves you with the very faith which you preserve in the unity
of the priesthood, and when you subject your heart humbly beneath the yoke
of heavenly piety, through heavenly grace it is brought about that you tread
on your enemies with the foot of fortitude. For it could only be greatly
profitable that, when John of holy memory had departed from this life, your
Majesty hesitated for a long time and put off the decision until a little later,
and sought advice, through fear of our almighty Lord, as it was of course a
case involving God that needed to be settled with great fear. Therefore, I also
think that my brother and fellow-priest, Cyriacus, is extremely suitable for
pastoral rule, as your Majesty's lengthy consultations have proposed him for
the same rank. 48 We all know how conscientious he has been in the admin-
istration of Church affairs, for some time now, and in what way he has been
conspicuous. And so, I am in no doubt that this was done with heavenly dis-
pensation, that a man who had performed well in the least of things, should
fitly undertake greater matters, and should pass from being in charge of human
affairs to the rule of men's souls. For this reason, in all our prayers we beseech
that almighty God may repay the serenity of your Majesty and your holy off-
spring 49 with due remuneration for this good deed, both in the present world
and in perpetuity, and may allow my aforesaid brother and fellow-priest, who has
been put in charge of the Lord's flock, to show full concern in the care of men's
souls, so that he can without blame both correct the wrongdoings of his subjects
and encourage them to increase their righteous deeds. Thus we pray that the
judgment of your Majesty about him may strengthen not only before your fellow
men, but also before the eyes of the heavenly Majesty.
As for those venerable gentlemen, the priest, George, and the deacon,
Theodore,50 I have not let them suffer further delays in this city, because of
your Majesty's command, and because of the imminence of wintry weather. 51
45. His eldest son and anointed heir, Theodosius, godson of the pope.
46. This letter was sent with the preceding one, acknowledging the receipt of Cyriacus'
synodical letter at Rome.
47. This shows that the emperor appointed the patriarch of Constantinople, on advice.
48. For Cyriacus, see Ep 7.7.
49. Once more, the emperor is linked with his heir rather than with the empress.
50. For George and Theodore, see the preceding letter.
51. Gregory again shows his concern over the dangers of sea travel during mid-winter,
especially in December and January, when he almost never sent a letter-bearer overseas.

460
THE LETTERS OF GREGORY THE GREAT
7.7 52 Gregory to Maurice, Patrick, Peter, Domitian and Elpidius, bishops
of Greece I October 596
I am greatly delighted that you accepted the consecration of Cyriacus, my
most holy brother and fellow-priest, with great rejoicing, and since we have
learnt from the preaching of Paul the apostle, that 'if one limb rejoices, the
other limbs share its joy,'53 you must consider with what exultation I share
the joy with you over this matter, in which not one limb but many limbs of
Christ have rejoiced. However, as far as I have been able to consider the letters
of your Fraternities from a cursory reading, the great joy has carried you away
with immoderate praise of the same brother of mine. For you say that he has
appeared in the Church like the sun, to such an extent that you all cried out:
'This is the day the Lord has made; let us rejoice in it and be glad. ,54 Yet
this is certainly the promise of life to come, as it is said: 'The righteous shall
shine forth as the sun.,55 For how could anyone shine forth as the sun, with
whatever virtue he might be endowed, while still in this life, in which the
'corruptible body burdens the soul and the earthen dwelling weighs down the
mind that has many concerns?,56 in which 'I see another law in our limbs,
warring against the law of our mind, and bringing us into captivity to the law
of sin which is in our limbs.'57 Wherein 'we had accepted within ourselves
the sentence of death, that we might trust not in ourselves, ,58 where the
prophet cries out: 'Fearfulness and trembling are come upon me, and darkness
has covered me.,59 For it is written also: 'The wise man abides like the sun,
the fool changes like the moon. ,60 There the comparison of the sun is not
drawn to the glow of his brightness, but to his perseverance in doing good.
But you could not yet praise a good beginning to his consecration for its
perseverance. And as for your saying that you exclaimed 'this is the day the
Lord has made,' you ought to have considered about whom this was said. For
what comes before is as follows: 'The stone that the builders have rejected, has
been made into a cornerstone. This has been done by the Lord, and it is amaz-
ing in our eyes.,61 It is only then that the psalmist says of this stone: 'This
52. This letter was sent in the same batch of letters as Epp 7.4-6. The Greek bishops are
not recorded elsewhere. Against the background of his campaign against the title 'ecumenical
patriarch,' Gregory was far from impressed by their fulsome welcome of the new patriarch.
53. 1 Cor 12:26. The NAB has 'one part,' but both the Greek, and the Latin membrum,
have the sense of a 'limb' or 'member.'
54. Ps 117:24.
55. Mt 13:43. It continues 'in the kingdom of their Father.'
56. Wis 9: 15.
57. Rom 7:23.
58. 2 Cor 1:9. It continues 'but in God, who raises the dead.' This and the two biblical
citations above were ignored by Norberg. Gregory's plural personalizes this quotation.
59. Ps 54 (55)5: NAB ends 'shuddering sweeps over me.' But tenebrae ('shadows' or
'darkness') in the text is needed for the light/darkness contrast.
60. Sir 27: 11 (Eccl in Norberg's note). Only the second half is close to the Latin.
61. Ps 1 8:22-23.

BOOK SEVEN
461
is the day which the Lord has made. ,62 For He himself who is called the
cornerstone for strength of construction, has been called the Day, which was
also created, because He was made flesh. In Him we are ordered to rejoice and
be joyful, because he has overcome the darkness of our error with the light of his
own virtue shining on us. And so, those words ought not to have been spoken
in praise of so,mething created, which are suitable for the Creator alone.
But who I censure those words, knowing how much your mind is
taken over by joyfulness? For indeed your Charity has produced great happi-
ness in you, and of course your tongue followed this happiness of mind with
rejoicing. And as that is so, that praise can no longer be called a fault, which
was due to love. But the statement I made concerning my most holy brother
should have been brief, and this would have sufficed, because I knew what sort
of person he was. For some time he has proved his greatness to me, as when
occupied by so many cases of ecclesiastical management, he maintained a
tranquil heart amid turbulent crowds of people, and always restrained himself
through his tactfulness. And this of course is no small praise of a great and
constant mind, that it was not disturbed amid so many disturbances.
Furthermore, your Fraternity ought to apply yourselves to continual pray-
ers, praying that almighty God may guard in our aforesaid brother and fellow-
priest what he has begun well, and may always lead him on to better things.
This should be your prayer, most holy men, this your constant prayer for the
people placed under his care. For the merits of rulers and of common people
are so interconnected with each other, that often the lives of subjects become
worse through the fault of those in charge, and often the life of the pastors is
blamed because of the fault of the common people. For an evil action by one
in charge may greatly harm his subjects, to which the Pharisees bear witness,
about whom it is written: 'You close the kingdom of heaven before human
beings. For you do not enter yourselves, nor do you allow entrance to those
trying to enter.,63 And we know that the fault of common people can greatly
harm the life of pastors, from what David did. For with God as his witness, he
was praised and was conscious of the heavenly mysteries, but he became inflated
with an outbreak of sudden pride, and he sinned in numbering his people. And
yet the people received punishment while David was sinning. Why is this so?
Because, of course, the hearts of rulers are disposed according to the merit of the
Common people. But a righteous judge rebuked the vice of the sinner by punishing
the people on whose account he had sinned. But because he himself arrogantly
wanted to fulfill his desire and was not free from fault, he also endured pun-
ishment himself for this fault. For the savage anger that struck the people in the
body also destroyed the people's ruler by striking sorrow deep within his heart.
And so, consider each of these matters in turn, and as the priest placed
OVer you and the common people should intercede on behalf of all of you,
62. Ps 118:24.
63. Mt 23: 13.

462
THE LETTERS OF GREGORY THE GREAT
even so you all ought to pray for his Christian way of life and morality, so
that before almighty God you may be able to profit by your imitation of him,
and he may be assisted by your merits. But let us all continually pray with one
heart on behalf of our most serene Majesty and his holy offspring as best we
can, and with many tears, asking that heavenly grace may protect and safeguard
their lives, and subject the necks of all nations beneath the Christian rule. 64
7.8 Gregory to Bishop Stephen 65 I October 596
The heart-felt letters of your Holiness have spoken words of love to me, so
that through your pen, your mind has crossed over in the letters, just as if
your mind itself was talking to me on its own. Wherefore I offer thanks to
almighty God, because although we are divided in body, residing far from each
other, yet the love between us remains undivided. And indeed you have
shown great favor to me, and more than I ought to hear, for I am unworthy.
And it is written: 'Call no man happy as long as he lives.,66 But, although
I was unworthy to hear such things, I ask that I may be made worthy through
your prayers, so that, if you have said good things about me because they are
not so, let them be so because you have said them. As for the glorious patri-
cian, Mary, I am highly delighted that she has been added to the holy fold of
God, and I do not doubt that this was achieved by your continual preaching,
as you show from the fruit itself how hard you are working on behalf of the
Catholic faith. I suspect also that many people are joining the Church through
that woman, and this is totally beneficial to your reputation, for it is written:
'where the crops are large, there the strength of the oxen is manifest. ,67 For
the virtue of those in charge is made obvious when a crop of souls grows high.
As for our joint son and most excellent gentleman, Lord Constantine, the
more you love him, the more you should continually exhort him always to
have the judgment of almighty God before the eyes of his heart in the cases
in which he is involved, and be keen to please God only, who can both pro-
tect him in his present life and grant him the reward of a heavenly abode.
7.9 Gregory to John, bishop of Syracuse 68 I October 596
The goods 69 that your Fraternity sent over for the poor were paid out by
the bearer of this letter, your man Candidus, with his own hands, to be
64. Here once more is an expression of Gregory's chauvinism towards the Roman
Empire. It serves to contradict those critics, both then and now, who have asserted that he
was dissatisfied with Byzantine rule.
65. This bishop's see remains unknown. Gregory had addressed Ep 1.36 to a Bishop
Stephen of the I1lyrian town of Scutari, but nothing links him with this bishop, except that
the pope says he had corresponded with him before.
66. Sir 11:28. The Latin is: 'Do not praise a man, as long as he is alive.'
67. Prv 14:4.
68. For this John, bishop of Syracuse, see Epp 5.20; 6.18, 43.
69. Here the benedictio ('blessing') is in money or provisions, not on paper.

BOOK SEVEN
463
distributed by us. And perhaps to your mind it seemed too little, but we
consider it too much and quite excessive, judging from your financial diffi-
culties and the fact that you have countless poor over there in your own city.
And yet, you look for other places, even ones situated far away, to show your
generosity. But about the other cases, I remember replying already to you in
previous letters,70 and there is nothing else that you have to do, except that
you should verything in consideration of our almighty Lord alone, and do
not allow any person to weaken you in the vigor of your discipline, or any
strong disdain (Heaven forbid!), make you hard-hearted with an inflexibility
of immoderate strictness.
Furthermore, I hear that your Fraternity is having extracts from what I
remember having written read aloud at your table, in the presence of strangers.
I do not think that this should be done, since what you are doing because of
your lo:ve for me, some men, as far as I can tell, might assign to vainglory. For
that reason, read out the words of the ancient writers 71 in the presence of
strangers, and those listening can be instructed from their authority.
7.10 Gregory to Agnellus, abbot of Rirnini I October 596
From the report brought back by our son, the monk Secundus,72 we have
learnt that your Beloved has not got a prior,73 but that you are engaged full-
time in governing your brethren. And so, if there is some person from the
orde?4 who supports you, the sort of man who could be found to be saga-
cious concerning the ordination of monks and the protection of the brethren,
and also in winning over men's souls, then he ought to step into this position
without hesitation. But if, in fact, there is no such person as such a position
demands, but one coming from any rank, even the lowest, can be found to be
such a person among his brothers, with the Lord's protection, and who can,
with the merits of his life, provide appropriate proof of his Christian way of
life, and in whom the vigor of divine fear is ever watchful, then no official
position should be provided for him. However, he should be given a chance
to set such an example that all the brethren raise their sights before such a
worthy model to imitate, and their inferior status should not still render them
lukewarm in doing good deeds, as they see in the person placed over them
something for them to imitate now.
70. In Ep 6.43, Gregory had written to Bishop John, urging him to be reconciled with
the patrician Venantius, with whom he was in dispute.
71. For Gregory's ambivalent attitude to the ancient authors, see the Introduction, pp.
2-3. Here it might include the early Church authors also, like Augustine and Ambrose. The
reading out aloud of the pope's letters is interesting, a common practice with his official ones
(with Greek translations in the East).
72. For the monk Secundus, see Epp 6.23, 33.
73. The prior was under the jurisdiction of the abbot, not of the bishop. See Ep 3.3.
74. Rather than 'in turn,' another sense of ex ordine.

464
THE LETTERS OF GREGORY THE GREAT
Therefore, your Beloved should have no doubt about this ordination, as
it is not rank but appropriate action that is being sought. For a man obtains
the rank of prior before God, if, although he may be downcast here, he has
pleased Him in His sight with a record of active goodness. And in regard to
your brethren, you should look after them with a concerned watchfulness, as
I have encouraged you to do, in case they deviate from the righteous path of
a Christian way of life by going astray with illicit thoughts, and fail to keep
watch, providing tne enemy with an opening to infiltrate. They should adhere
to prayer more keenly, so the Lord may complete their pious undertakings
with the gift of his sacrifice, making incomplete works reach a peak of
perfection.
7.11 Gregory to Rufinus, bishop of Ephesus I October 596
The long-standing love in your acts of friendship has moved us to call on your
Fraternity by means of this letter. For we were certainly relieved and rejoiced
to learn from a report on your health, that all goes well. But in this, we pray
our almighty Lord that, just as in our present life, which is somehow a shadow
of our future life, He has granted you knowledge of your body's transitory
condition, even so in that heavenly homeland, in which there is true life, he
may make us give thanks over the perfect health of your soul, and rejoice with
a shared exultation.
The bearer of this letter wanted to be recommended in your presence by
our letters, but when I asked him whether he had learnt to write, as a cleric
should be able to do,75 he replied that he did not know how to. And so, I
do not know what greater recommendation we should make for him before
your Fraternity, other than that you ought to be concerned about his soul,
and watch over him with pastoral care. Thus, as he does not know how to
read, your tongue must be his book,76 and he must see in the goodness of
your preaching and work what he should imitate. For a living voice is often
likely to attract the heart more closely than a cursory reading of a text. But,
while you supply him inwardly with this spiritual learning as his teacher,
show plenty of external concern for him also, so that, assisted by this, he
might come to seek spiritual things. But if you neglect to show concern for
his material needs, you might discover that you do not have anyone left to
whom you may preach.
7.12 Gregory to Respecta, abbess of Marseilles in Gaul-I October 596
The demand of a pious wish should be fulfilled by an appropriate outcome,
so that the sincerity of one's devotion may shine forth laudably, and the
benefit demanded may be put into effect without any delay. Therefore, we
have provided that certain privileges should be granted to that convent
75. Justinian was opposed to anyone having a Church rank if illiterate: see NO'Uellae 6.4.
76. Literally, 'tongues'; here what it says is at issue.

BOOK SEVEN
465
consecrated in honor of Saint Cassian,77 and you will be known as its prior-
ess. This is in accordance with the petition of our children, Dynamius and
Aurelia, who are shown with their religious devotion to have united it with
the house under their control, joining the buildings together. 78
It is our decision that, if the abbess of the aforesaid convent should die,
no stranger should be ordained, but a nun chosen by the community for itself,
from its owmbers. Provided she is judged to be worthy of this ministry,
the bishop of the same place should so appoint and install her. But with regard
to the property and the management of the same convent, we decree that nei-
ther the bishop nor any of the ecclesiastics should have any jurisdiction. But
we have decided that these matters are in every way entrusted to the care of
your Solicitude, or to that of the woman who becomes abbess after you in the
same place. If, indeed, on the day of its Saint's birthday, or of the dedication
of the above-mentioned monastery, the bishop should come there to celebrate
solemn Mass,79 he must still carry out his office in such a way that his
throne is not placed there, except on the aforesaid days, while he is celebrating
the solemnities of Mass. As he departs, his throne must likewise be removed
from this oratory. On the other days a priest, appointed by the same bishop,
must celebrate the offices of Mass.
Furthermore, with regard to the life and activities of the nuns or of the
abbess, who has been appointed in the above-mentioned convent, we have
decided that the bishop, in the fear of God, should take good care of them, so
that if anyone of those living there has committed some fault and must be
subjected to punishment, he ought to punish her in accordance with the strict-
ness of the sacred canons. And so, since these things have been ordained and
allowed by us, be keen to show yourself in earnest to be all the more con-
cerned for the management and protection of your community, so that the
malice of the evil enemy may find nothing there which could be defiled.
Therefore, we consider that everything detailed in the text of this injunction
contains should be preserved by your convent in all ways and by all in per-
petuity, with Christ's protection, so that the benefits of the privileges
bestowed may always remain inviolate in their firmness.
77. Founded in honor of the Virgin Mary, it was later consecrated in honor of Saint
Cassian, and destroyed in the ninth century.
78. The patrician, Dynamius, one time administrator of the papal patrimony in Gaul
(see Ep 3.33), and his wife, Aurelia, were among several members of the aristocracy
encouraged by the pope to endow monasteries. In Germany of the early middle ages, these
Were known as Eigenkloster ('personal monasteries'). See Epp 7.33; 9.218.
79. This was a privilege bestowed on specific monasteries by the pope, which made
them exempt from local Episcopal control, and subject directly to the authority of the Holy
See. It still remains a practice in the Roman Catholic Church.

466
THE LETTERS OF GREGORY THE GREAT
Month of November, fifteenth indiction
7.13 Gregory to Fortunatus, bishop of Fan0 80 I November 596
Just as it is reprehensible and worthy of punishment for someone to sell sacred
vessels, except where it is allowed by the law and sacred canons, even so there
should be no punishment by any condemnation or penalty, if they have been
taken for the holy purpose of ransoming captives. 81 Since, therefore, we
learn from your Fraternity's letter that you have borrowed money for the ran-
soms, and have no way of paying it back, and for this reason want our author-
ity to sell some sacred vessels, in this case, because the decrees of both the laws
and the canons support it, we have seen fit to give our consent, and we grant
you the freedom to dispose of the sacred vessels. But in case their sale could
put you in an invidious position, they ought to be sold in the presence of our
defender, John, for no more than the amount owed, and what they raise
should be paid to your creditors. Thus, as long as this matter has been
completed with an arrangement of this sort, your creditors will not feel any
loss over the money borrowed, and your Fraternity will not endure ill will
either now or in the future.
7.14 Gregory to Constantius, bishop of Milan 82 I November 596
Know that I already heard some time ago from the reports of many, with
what nets of words and snares of evil intentions the ancient enemy of the
human race thought you should be entrapped. But in all the things that turn
out to be unfavorable in this life, we should only consider the strictness of
almighty God, as you know, and one should always"take refuge in one's own
heart. No one's abuse should then entangle us, when our conscience does not
accuse us. For a person defended by his conscience is free even amid accusa-
tions. But if he is accused by his conscience alone, that judges him internally,
he cannot be free, even without being accused. In your own case, let your
Sanctity, as a Christian, take no part in deciding the truth of those comments,
which we believe were made up from the rumors of slanderers, and do not
suspect at all that they were true. For we uphold the testimony of Holy Writ,
so that when people allege perhaps that great evils have been committed, they
ought not to be believed, unless proved. But if they can be proved, they
should be punished with all speed. For when God himself, who created all
things and looks down on all that he created, was troubled by the punishment
of serious evils, He said: 'The cry of Sdom and Gomorrah rises up to me,83
I go down to see whether they have completed the cry I heard with action,
80. Bishop Fortunatus of Fano is otherwise unknown. His see may have been in the
Catana district; see Ep 2.38.
81. As an example of Gregory's thoughts on this subject, see Ep 4.17.
82. For Constantius,. see Epp 1.80; 3.29; 4.1-3, 22, 37; 5.18. He was under attack over
his stance in the Three Chapters controversy. He supported the Roman position, which was
to condemn the Chapters laid down in the second Council of Constantinople in 553.
83. In NAB, 'is so great, and their sin so grave.'

BOOK SEVEN
467
and I shall punish them, or if they have not, so that I may know.,84 For
why would God go down there, to learn what had been done? Or what would
he not know, He who is everywhere?
But to provide our ignorance with an example of discretion, so that we
ought not to believe those serious evils we hear about, He himself said that he
went down there, to find out. It is clear to everyone that he would know
everything without going down there. I have said this, then, to show you
that it is a sign of excessive levity, if someone is keen to believe that serious
evils have been committed which cannot be proved. Thus, your Sanctity ought
to separate your mind from the rumors and disparagement of slanderous men,
and think about those things alone that concern your inner life, and help to
benefit your subjects. For it was for this also, perhaps, that the ancient enemy
wanted you to be involved in such a concern, so that, while your Fraternity's
mind is occupied incessantly with its own concerns, you might think less
about the cares of others, and provide no word of consolation to your sub-
jects, and contradict those acting perversely without any strict punishment.
For thus in physical warfare, it usually happens that the enemy makes their
strongest assault on the man carrying a flag into battle, so that, if he who is
obeyed by the others should receive a wound, the whole mass of men would
scatter quickly and be captured. And so your Fraternity ought not to feel this
wound of gossip inflicted on you, but you should take care of the life and
betterment of those entrusted to you, so that when the Judge appears, you can
give a good account of your own innocence and of the betterment of your
subjects. But as for the other matters, which are in agreement, for the benefit
of our time, I have ordered them to be made known to you verbally, through
your defender, Marianus. 85
As we have heard that your Fraternity has deposed that bishop,86 since
the sacred canons, as you know, command that a church should not be vacant
for more than three months,87 if he is clearly involved in criminal activity,
let it be your concern in every way to consecrate a bishop in his place, because
a church should not be left long without a bishop of its own.
7.15 Gregory to George, priest, and Theodore, deacon 88 of the church
of Constantinople I March 597
As I remember your goodness and your affection, I greatly blame myself for
letting you both return home too soon. But because I saw you urging me
insistently once or twice about your release, I thought that it might have been
harsh to make your Beloved selves remain with us. However, after I had found
84. See Gn 18:20-21. Gregory adds et ulciscar ('and I shall punish') after 'to me.'
85. The text in MGH erroneously supports the reading Marinianus, found in some
manuscripts.
86. His identity is not known.
87. See NO'Uellae 123.1, where Justinian decrees that a bishopric should not be left vacant
for more than six months.
88. For George and Theodore, see Ep 7.5.

468
THE LETTERS OF GREGORY THE GREAT
out that you were held up for such a long time on your journey because of
the winter season, I must admit that I was upset that you had been sent away
too soon. For if your Beloved selves were unable to complete your proposed
journey, it would have been better for you to have delayed with me rather
than outside Italy.
Furthermore, after your departure, I learnt from the reports of my most
beloved sons and deacons that your Beloved selves had said that, when our
almighty Lord and Savior Jesus Christ descended into Hell, he saved all those
there who confessed that he was God and freed them from the punishments
they deserved. On this matter, I want your Beloved selves to have very dif-
ferent thoughts. For indeed, when He descended into Hell, he freed through
his grace only those who believed that he would come and also followed his
precepts in their way of life. For it is certain that, since the Lord's incarnation,
nobody can be saved who professes the faith but does not lead a life of faith,
as it has been written: 'They claim to know God, but by their deeds they
deny him.,89 And John says: 'He who says "I know him," and does not keep
his commandments, is a liar.,90 James also, the brother of the Lord, writes
saying 'Faith without works is dead.'91 If the faithful, therefore, are not
saved now if they lack good works, while those liars without faith or good
actions, were saved when our Lord descended to Hell, then the fate of those
who did not see the incarnation of the Lord, is better than these who were
born after the mystery of his incarnation. And our Lord himself bears witness
to the foolishness of saying or thinking this, as he says to his disciples, 'Many
kings and prophets longed to see what you see and did not see it. ,92 But so
as not to detain your Beloved selves with my arment, hear what Philaster
wrote about this heresy, in his book on heresies: 93 'There are heretics who
say that the Lord descended into Hell and after his death, announced to all
already there that, by confessing there, they would be saved, since this is
contrary to what the prophet David says: "For who among the dead will re-
member you?,,94 And the apostle: "All who have sinned outside the law will also
perish outside the law.,,,95 And Saint Augustine also agrees with those words in
his book about heresies. 96
You should consider all these matters, therefore, and believe in nothing
except what the true faith teaches through the Catholic Church, that when
descending to Hell, our Lord only saved those from the infernal prison, who,
while living in the flesh in faith and with good works, !lere saved by him
89. Ti 1:16.
90. 1 In 2:4.
91. Jas 2:20. The mortua ('dead') appears as 'useless' in NAB, inappropriate here.
92. Lk 10:24, Mt 13: 17.
93. Philastrius of Brescia, Diversarum hereseon fiber 125.
94. Ps 6.6.
95. Rom 2.12.
96. See Augustine, De haeresibus 79.

BOOK SEVEN
469
through his grace. For he says this through the Gospel: 'And when I shall be
lifted up from the earth, I shall draw everything to myself,,97 that is to say,
all things chosen by Him. For a person could not be drawn to God, after his
death, who has separated himself from God by living in an evil way.
May almighty God look after you both with his protection, so that,
wherever you are, you may feel the aid of his grace both in your soul and in
your body. .-/
7.16 Gregory to Agnellus, bishop of Terracina 98 I April 597
A direct report has revealed the death of Bishop Bacauda. 99 For that reason,
we solemnly delegate to your Fraternity the work of visitation of the church
that has lost its bishop. It is proper that you carry it out in such a way that
nothing is presumed by anyone over the promotion of clergy, their income,
attire and table service, and whatever else there is in the patrimony of the
same church. And for that reason, your Fraternity will travel quickly to the
aforesaid church, and with persistent exhortations, you will hurry to warn the
clergy and people of this church that they should give up their partisanship,
and all agree to search for a priest to be appointed over them, someone worthy
of such a great ministry, who would in no way be rejected by the venerable
canons. And when he has been called by you, with a solemn decree supported
by all your signatures, and with the testimony of a letter from your Beloved,
let him come before us to be consecrated. And we also warn your Fraternity
not to allow anyone to be chosen from a different church, unless perhaps
nobody can be found among the clergy of the city in which you are carrying
out your duty as visitor, not that we believe it likely to happen. Take care
before all else that they do not dare to support some layman simply due to his
exemplary life, or you will endanger your own office, Heaven forbid!
7.17 Gregory to Sabinian, bishop of Zara 100 I April 597
If you had been keen to examine and carefully consider the rule of Church
administration and the process of ancient custom, then no fault of unlawful
pride would creep up on you, nor would others incur danger because of your
sin. It is obvious that you knew that, when we had learnt some facts about
Maximus, which were strong impediments to his promotion to a bishopric, we
refused to support him, and that we did not want him to reach the position
he strove for, before these allegations were answered to our satisfaction.
Although you should have observed our wishes in every way, it happened in-
97. In 12:32. The Latin has omnia ('all things') but the Greek has 7raPTa.
98. For Agnellus of Fundi, later bishop of Terracina, see Epp 2.45; 3.13; 5.57.
99. For Bacauda, bishop of Formi, see Epp 1.4, 8; 2.45; 4.42.
100. Zara (formerly J adera) in Dalmatia. Sabinian had received a letter from Gregory
before (Ep 6.48). Then, as here, the subject was the on-going dispute between Rome and
Maximus of Salona (see Epp 4.20; 6.3, 25, 26, 48). This time, it was the city's bishop,
Sabinian, who was the object of the pope's diplomacy.

470
THE LETTERS OF GREGORY THE GREAT
stead that this Maximus, snatching the episcopacy with a mind blinded by his
greed, was rashly trying to bend you to his wishes, contrary to our veto. How-
ever, we summoned him by letter to come here to Rome, so that those matters
that had been reported to us should not remain unexamined any longer.
And when he delayed it, also due to his wicked desires, we took care to
warn him repeatedly in our letters, with the threat of banning him from Holy
Communion, that he should stop making excuses and come to us quickly for
his purification, without making any excuses. He chose to accept excommuni-
cation rather than show obedience. As a result, it has come about that his
depraved and wicked mind has involved others on its road to ruin, dreadful to
relate. But now we have learnt that you disagree with his wickedness. And so
we exhort you finally, with the present letter, not to share communion with
him, nor to make any mention of his name during solemn Mass. Thus it may
profit your soul to have disagreed with him, even at a late stage. And do not
delay in coming to us, but hasten to bring with you any bishops and any
other religious persons you can. Thus, once this matter has been carefully
examined, your absolution should proceed fittingly and decently, if the case
should demand it, and those who were rashly submerged in the sin of that
man may be recalled to the path of salvation, with the help of Saint Peter,
prince of the apostles, with an arrangement pleasing to Christ. And let any
bishop or religious person who comes to us know that he is not a victim of
any prejudice or injustice, but whatever should please our Redeemer is so or-
dained, once the truth is fully revealed. The way we carry this out with the
Lord's support should make it clear to all that we are not influenced by a private
hatred for anyone, but by our love of God and of a well-balanced Church order.
7.18 Gregory to Martin, deacon and abbot I April 597
Just as charges truthfully brought against religious men deserve to be punished
with retribution, even so they should be absolved from charges brought against
them, when no sinful intention can be shown. Since, therefore, certain things
had been reported to us about you, that would seriously damage the reputa-
tion of your office, we took care to look into them at length and with a
meticulous investigation. We found nothing that could harm you, but in case
any suspicion should remain over these accusations, for complete satisfaction,
even if you have been cleared of these charges, we have carried out strict
sacraments before the most holy body of Peter, prince o( the apostles. For
that reason, once we were satisfied, as was proper, we provided for your
Beloved to be absolved in every way, and we have decided unreservedly that
you should go back to your church in that same position and rank which you
had before, and you should bear no objections from anyone, nor any disturb-
ance over these matters that had been brought before us. But we warn you
that you ought to show yourself to be so cautious and concerned about all other
matters, that you do justice to your office in your habits and actions, and that
there should be no chance at all of any adverse report being made against you.

BOOK SEVEN
471
7.19 Gregory to Cyprian, deacon of the Sicilian patrim ony 101 I May 597
Your Beloved knows that it has long been customary for our brethren and
fellow-bishops to come from Sicily to meet in Rome once every three years,
but considering the trouble it is for them, we have decided that they should
present themselves here once every five years. And because it is already a long
time since they have met here at all, we want you to encourage them to cele-
brate the natRrlt y of Saint Peter 102 with us here, under the leadership of
God. But in case perhaps some suspicion might arise in the praetor's mind, if
he should find out that they are coming here at our request, you will know
that we want you to try to credit this to yourself, so that they come here at
the fixed date, that we mentioned before, and that there might be no suspicion
about them in the praetor's mind. But you will warn the bishops of Lipari and
Reggio to travel here together. 103
But with regard to that magnificent man, Libertinus,104 take care that
no fraud deceives him, for some things have been written to us from the city
of Ravenna. We have sent this letter to you, so that you might learn from it
how you should present yourself to him. But assure him, so that he does not
distress himself, as we believe that our most excellent son, the exarch,105 is
not trying to upset us at all. For we have not avoided writing about his
character. But as the same exarch has been busy on the river Po, we have not
received any letters at all from him.
7.20 Gregory to Fortunatus, bishop, and Anthelm, defender 106 in
Campania, equally I May 597
Catellus, bearer of this letter, has notified us that his sister, who had been
engaged to a certain Stephen, has, through the inspiration of divine favor, be-
come a nun in a monastery at Naples, and the same Stephen is retainin 1 a
house and some property of hers without just cause. And since legal decrees 07
have ordained that an engaged woman, if she should wish to become a nun,
should not be penalized by any loss at all, your Fraternities, together with the
sub-deacon, Anthelm, must be keen to investigate the truth, with diligent
concern. And if, as we have been informed, you find out that the above-
mentioned Stephen is unjustly retaining a house or anything else, then you
should warn him with an earnest exhortation to restore what he retains un-
101. For the deacon, see Epp 3.55; 4.6, 15; 5.7, 20, 23, 28, 32, 33; 6.4, 13, 20, 38.
102. That is, 29 June, a good time of year for sailing.
103. At this time, Agatho was bishop of Lipari, and Boniface bishop of Reggio.
. 104. Libertinus is named as praetor of Sicily in Ep 3.37, a very important position, while
1n Ep 9.28, he is described as an ex-praetor.
105. This was Callinicus, who succeeded Romanus after his death in 595. Callinicus
remained in office until the murder of Maurice. He was busy with the Lombard question
along the Po.
106. For Fortunatus, see Epp 3.58, 60; 5.50; 6.11,29; 7.1. For Anthelm, see Epp 3.58, 60;
5.S0; 6.11, 29; 7.1.
107. See Codex Justinianus 1.3.54 (56).

472
THE LETTERS OF GREGORY THE GREAT
justly without any delay or argument, and not to delay the restitution of
another's property with any excuse. And if perhaps you learn that he is
neglecting your exhortation, let us know, giving us a precise account of the
truth of the case. So, when the merit of the business is known, he might be
compelled by other means to restore what he scorns to give back of his Own
accord, perhaps with the persuasion of justice, or through a consideration of
honesty. However, commending the bearer of this letter to your Fraternities,
we exhort you not to let him suffer delays there any longer over this case.
7.21 Gregory to Candidus, our priest in the Gallic patrim ony 108 I May 597
Dominic, bearer of this letter, has informed us with tears in his eyes that four
of his brothers had been freed from captivity by Jews, for a ransom, but were
now being detained in Narbonne 109 in servitude to the same Jews. And as
it is extremely serious and detestable that Christians should be in servitude to
Jews,110 we exhort your Beloved with the present words to be keen to examine
this with all acuteness and concern. And if in fact that is so, and you are quite
satisfied that it is true that the brothers do not have the funds to buy their
own freedom, and the letter-bearer named above does not either, it should be
your responsibility to redeem them, knowing that, whatever you pay in their
case, will certainly be charged to your account.
7.22 111 Gregory to Gregoria, lady-in-waiting to the empress l12
June 597
I have received the letters I wanted from your Sweetness, in which you have
been keen to accuse yourself in every way over a multitude of sins. But I
know that you love almighty God fervently, and I trust in his mercy that this
sentence proceeding from the mouth of Truth, and originally said about a
certain holy woman, also applies to you: 'Her many sins have been forgiven,
because she has shown great love.' 113 And how they were forgiven was also
108. For the important priest Candidus, administrator of his Gallic patrimony, see Epp
6.5, 6, 10, 51, 52, 54-56, 59, 60 and the Introduction, pp. 67-69.
109. At that time, Narbonne lay within the Visigothic territory, and so outside the terri-
tory of Frankish Gaul (see Gregory of Tours, Historia Francorum 9.15), as Gregory must
have known, although Candidus may have had some influence there.
110. For Gregory's approach to the queston of slaves held by Jews, see Epp 4.9; 9.105. Note
also Reccared's law forbidding such a practice: Leges Vtsigothorum 12.2.12-14.
111. Letters 22-31 dealt with material brought to Rome as the deacon, Sabinian, returned
from Constantinople. They were probably sent to Constantinople at the same time, via the
deacon, Anatole, who succeeded Sabinian, and passed on to their various important recipients
by the pope's emissary.
112. In MGH, this Gregoria was either the daughter-in-law of Gregory's old friend, Rus-
ticiana, or else a close relative of hers. Either way, the letter gives us an interesting insight
into Gregory as a spiritual director of souls. His choice of biblical quotes is very apt.
113. Lk 7:47, with 'because' for quia, rather than 'hence' in NAB. Gregoria is linked
both here with Mary Magdalene, and with Mary (and Martha), in Lk 10:39; see below.

BOOK SEVEN
473
shown in what follows next. She was sitting at the feet of the Lord, listening
to the word of his mouth. 114 For elevated DY the contemplative life, she
had already transcended the active life, that her sister Martha was still
following. She also searched earnestly for her buried Lord,115 and bending
over his sepulchre, she did not find his body. But even when his disciples were
retiring, she kept standing before the door of the sepulchre, mourning, and
was counted worthy to see Him alive for whom she was weeping when he was
dead, and she announced to the disciples that he had risen from the dead. It
was by the amazing dispensation of God's loving-kindness that the mouth of
a woman should announce his life, because by a woman's mouth death was
first offered in Paradise. 116 At another time too, she saw the Lord after his
resurrection, with the other Mary, and approached him and held his feet. 117
Just put before your eyes, I beg you, what hands held whose feet. That
woman who had been a sinner in the city, those hands which had been pol-
luted with iniquity, touched the feet of him who sits at the right hand of his
Father, above the heads of the angels. Let us consider, if we can, those bowels
of heavenly loving-kindness, that a woman who had been sunk in the depths
of a whirlpool through her sin should be lifted so high on the wings of love
through His grace. It has been fulfilled, sweet daughter, it has been fulfilled as
was promised at about this time to us, the holy Church, by a prophetic voice:
'And on that day there shall be open to the house of David a fountain, to
purify from sin and menstruation. 118 For the house of David is a fountain
for us sinners, open for our ablution, because we are washed free of the filth
pf our iniquities by the mercifulness now revealed to us, through the son of
David, our Savior.
But as for what your Sweetness has added to your letters, that you are
going to pester me, until I write that it has been revealed to me that your sins
have been forgiven, you have demanded something both difficult and also fruit-
less. Difficult, indeed, because I am not worthy of having anything revealed
to me, but useless, because you should not become secure about your sins,
except when, in the very last day of your life, when you will no longer have
any power at all to bewail those same sins. Until that day comes, ever sus-
picious and ever fearful, you ought to be afraid of your sins, and wash them
daily with your tears. Certainly Paul the apostle had already ascended to the
third heaven, and had even been led into paradise, and had heard secret words
114. See Lk 10:39. The practical Martha appears in Lk 10:40.
115. For this and what follows, see J n 20: 11-18.
116. The text of Gn 3:4-5, to which Gregory refers, places the words of death in the
serpent's mouth, but here they are found in the mouth of the first woman, as she persuaded
Adam to eat of the fruit.
117. See Mt 28:9.
118. Zec 13:1. The menstruatae in the Vulgate and Gregory's text was cleaned up by the
, Jerusalem English Bible (London, 1966), and the Nova Vulgat4 (Rome, 1979) with immun-
dltla ('uncleanness'). So too in Ep 1.24 (with n130), NAB turned 'fornication' into 'inunorality'!

474
THE LETTERS OF GREGORY THE GREAT
which no human would be allowed to speak,119 and yet he was still fearful
as he said: 'I punish my body and bring it in to subjection, for fear that, while
preaching to others, I myself should prove false.' 120 Is he still afraid as he
is already being led up to heaven, while one who is still living on earth is no
longer willing to be afraid? Consider, sweetest of daughters, that security is
normally the mother of negligence. And so, you ought not to have hope in
this life through which you may be rendered negligent. It is written: 'Blessed
is the man who is always on his guard.,121 And again it is written: 'Serve
the Lord with fear; with trembling bow down before him in homage.,122
Thus, in the brief time of this life, fear must hold your mind, so it may
rejoice afterwards without end, through the joy of security. May almighty
God fill your mind with the grace of his Holy Spirit, and after the tears shed
daily in your prayers, lead you to eternal joys.
7.23 Gregory to Theoctista, patrician, and Andrew 123 I June 597
I give great thanks to almighty God that your Excellency, while placed in such
a great tumult of concerns, is filled with the richness of Holy Writ and
incessantly longs for eternal joys. For I see fulfilled in you what was written
about the chosen fathers: 'The children of Israel had marched on dry land
through the midst of the sea.,124 But by contrast: 'I have gone down to the
watery depths; and the flood has overwhelmed me.,125 But you walk with
dry feet, as I see it, through the waves of secular affairs, to a land of new
promise. 126 Therefore, let us give thanks to that Spirit which lifts up the
hearts that it fills, and which amid the tumults of humans creates a place of
retreat in the mind, and in its presence every place for a soul feeling remorse
is free of care. 127 For you inhale the odor of eternal sweetness, and love the
bridegroom of your soul so ardently that you could say to him, with the hea-
venly bride: 'Draw me! We run after you in the odor of your ointments.,128
But in your Excellency's letters, I found this omission. You were unwilling to
tell me about your most serene mistress,129 how studiously she is reading,
119. See 2 Cor 12:2-5.
120. 1 Cor 9:27. The Latin castigo and seruituti subicio is far stronger than the NAB
version above ('I castigate my body and subject it to slavery').
121. Prv 28:14.
122. Ps 2:11.
123. For Theoctista, the emperor's sister, who had care of his children, see Ep 1.5. For
Andrew, the children's teacher, see Ep 1.29.
124. Ex 15:19. The 'Israelites' in NAB is awkward with 'fathers.'
125. Ps 69:3. Literally, 'I came to the depths of the sea, and a tempest submerged me.'
126. The Latin word repromissio was usually a law term (a 'summons'), but with Dei,
it has the special sense of 'God's promise' (as .in Rom 4:20). The re- suggests repetition.
127. Reading securus ('secure, without care') in PL rather than secretus ('secret, separate')
in MGH and most manuscripts. It better suits the tricolon's theme of mental peace.
128. An adaptation of Sg 1:3-4.
129. That is, the empress, Constantina.

BOOK SEVEN
475
and how she is made contrite by her religious texts. For indeed, your presence
ought to be a great advantage for her, so that, amid the turbulent affairs which
she endures continually, and through which she is drawn abroad, whether she
likes it or not, she may always be recalled in her mind to the love of the
heavenly kingdom. Whenever she sheds tears for her own soul, you should
inquire, if she is still contrite through fear, or through love now.
For ther two types of contrition, as you know. One that is afraid of
eternal punishments, and the other that longs for heavenly rewards, as a soul
thirsting for God is first made contrite by fear, and afterwards by love. For at
the start, it affects itself with tears, for when it remembers its evil deeds, it is
afraid of suffering eternal punishments because of them. But indeed, when fear
has been destroyed by the long anguish of grief, a sort of security is created
from anticipation of mercy, and the mind is inflamed with the love of hea-
venly joys. And he who was weeping before for fear of punishment, then
begins to weep most bitterly because he is kept back from the kingdom of
God. For indeed, the mind contemplates the nature of the choirs of angels, the
society of blessed spirits, the vision of God's internal brightness, and it laments
more for what it lacks from this eternal goodness, than it wept beforehand
when it was afraid of eternal evils. And thus is comes about that the contrition
of fear, when completed, draws the mind to the contrition of love. This is well
described in the sacred and true history, by a figurative narration: 'Achsah, the
daughter of Caleb, sitting on an ass, sighed. Her father asked her: "What is
troubling you?" And she replied: "Give me a blessing. You have given me a
southern and parched land, join to it well-watered land also." And her father
gave her the upper pools and the lower pools.,130 For indeed, Achsah sits
on an ass, when the soul governs the irrational motions of its flesh. Sighing,
she seeks a well-watered land from her father, because the grace of tears must
be sought from our Creator with great longing. For there are some men who
already consider it a gift to speak on behalf of justice, to protect the oppressed,
to give their own goods to the needy and to have an ardent desire for the
faith, but they still do not have the grace of tears. These of course have the
southern and parched land, but still lack the well-watered land. For they are
situated in good works, in which they show greatness and passion, but they
certainly need to lament each day their sins, without which they cannot live,
either through fear of punishment, or through love of the heavenly kingdom.
But because, as I have said, there are two types of contrition, her father gve
her the upper pools and the lower pools. For indeed, the soul receives the
upper pools when it afflicts itself with tears, from its desire for the heavenly
ingdom. But it receives the lower pools, when it weeps from fear of the pun-
Ishments of hell. Indeed, the lower pools are given first, and the upper pools
afterwards. But as the contrition of love is superior with its great dignity, it
Was necessary that the upper pools should be mentioned first, and then the
130. Jos 15:18-19. Gregory's Latin is closer to the Vulgate.

476
THE LETTERS OF GREGORY THE GREAT
lower pools. Thus, as you know both types of contrition through experience
and with the help of almighty God, you should carefully examine each day
how much you are benefiting your most serene mistress with your words. 131
I beg you also to take care especially to teach morality to the dear young
Lordships, whose nurse you are,132 and to remind the glorious eunuchs
who have been allotted to them, that they should discuss those things with
them that may make their minds contrite in their mutual love for each other,
and in their clemency towards their subjects. Otherwise, if they should now
feel some hatred between themselves, it might break out afterwards in the
open. For the words of their nurses will either be like milk or food, if they
are good, or like poison, if they are evil. And so, let them suggest such things
to them now, which may show afterwards how good the words were which
they sucked from the mouths of their nurses.
Furthermore, my son and deacon, Sabinian,133 has brought me thirty
pounds of gold, sent over by your Excellency, to be given for the ransoms of
captives, and to be paid out to the poor. I rejoice for you over this, but I am
most afraid for myself, because I shall have to render my accounts before the
fearful Judge, not only for the substance of Saint Peter, prince of the apostles,
but also for your possessions. May almighty God grant you heavenly returns
for earthly ones, and eternal ones for temporal ones. But I inform you that the
city of Cotrone,134 that is situated in the land of Italy, on the Adriatic Sea,
was captured last year by the Lombards. From it, many noblemen and many
noble women were led away as booty, and children were separated from par-
ents, and parents from children, and husbands from their wives. Some of these
have been ransomed already. But because they fix high prices on them, many
have remained until now among those most wicked Lombards. I immediately
sent over half the money that you had sent for their ransoms. And from the
other half, I have arranged to purchase some bed-coverings l35 for the nuns,
whom you call 'monastic women' in Greek,136 because they are suffering from
a terrible lack of bedclothes in the extremely bitter cold of this city. And there
are many of them in this city. Indeed three thousand of them are found listed
in the census, and they receive eighty pounds a year from the goods of Saint
Peter, prince of the apostles. But what is that for such a great multitude, es-
131. Gregory uses the same words in Dialogi 3.34 in the allegorical interpretation of this
episode from Joshua.
132. When Maurice was overthrown in 602, he had five sons (Theodosius, Tiberius,
Peter, Paul and Justinian) and three daughters (Anastasia, Theoctista and Cleopatra).
Gregory's godson, Theodosius, was born in 585. See Theophanes, Chronographia AM 6094,
6095 and Theophylact Simocatta, Historia 8.11.3.
133. His emissary in Constantinople. See Epp 3.51, 52, 65; 5.6, 37, 43-5.
134. For Cotrone, see Ep 6.32. .
135. The word lectisternia was used for woollen blankets and pillows in medieval texts,
as here and in Ep 11.2, rather than ancient 'feasts of the gods,' their images lying on pillows
in the street. See Ep 13.16, where he uses lectumstratum.
136. In Greek, p.opaUTPLaL, as in Justinian, Novellae 123.36, transliterated by Gregory.

BOOK SEVEN
477
pecially in this city, where everything costs so much to buy? But such is their
life, so very strict with tears and abstinence, that we believe that if they had
not been here, none of us could have survived for so many years in this place,
surrounded by the swords of the Lombards.
Furthermore, I have sent over to you as a blessing from Saint Peter the
apostle, a key from his most sacred body.137 Note that with regard to this
key, the folng miracle took place, which I relate. A certain Lombard
entered a city in the district beyond the Po, and found the key. But he ignored
the fact that it was the key of Saint Peter, and as he saw it was made of gold,
he took out a knife to carve it, wanting to make something else for himself
out of it. But he was at once seized by a spirit, and he took the knife, with
which he wanted to divide up the gold, and thrust it into his own throat, and
within an hour he fell down dead. And when Autharit, the king of the Lom-
bards, and many of his men arrived there, and the person who had stabbed
himself was lying in one place, and this key was lying on the ground in
another place, a most terrible fear came upon all of them, so that nobody
dared to lift this same key from the ground. Then indeed, a Lombard was
summoned, called Mimiulf, who was Catholic and known to be given to
prayer and charitable works, and he lifted this key from the ground. And,
because of this miracle, Autharit 138 had another gold key made, and sent it
together with this one to my predecessor of holy memory,139 indicating
what sort of miracle had happened through it. Therefore I have been keen to
send this key over to your Excellency, with which almighty God destroyed
an arrogant and faithless man, so that with it, you who fear and love Him,
may enjoy good health now and for eternity.
7.24 Gregory to Anastasius, bishop of Antioch 140 I June 597
I have received the letter I wanted from your most delightful Holiness,
brought to me by our common son, the deacon Sabinian, in which the words
flowed not from your tongue, but from your soul. And it is not surprising if
a man who lives in a perfect way speaks well. For, since )Iou have learnt the
precepts of life through the teaching of the Spirit in the school of your heart,
namely to despise all earthly things and to hasten to the heavenly homeland,
the more you have advanced in goodness, the more you think good things
about others. But when in the letter of your Beatitude, I heard many things
being said about me full of praise, I realized your purpose. You wanted to
record not what I am, but what I ought to be. As for your saying that I ought
to remember my morality, and not give way for any reason to the malignant
137. For more on the keys of Saint Peter, and Gregory's use of them as gifts, see Ep
1.25, and the Introduction, pp. 74-75.
138. Autharit died on 5 September 590, after reigning for six years and six months.
139. This refers to Pelagius II, as often.
140. For this patriarch of Antioch, see Epp 1.7, 24, 25; 5.40, 41, 42.

478
THE LETTERS OF GREGORY THE GREAT
SpIrIt, which seeks to sift141 men's souls, I certainly recall that I have
always had bad habits, and I am making all haste to see if I can overcome
them and wipe them out. But if, as you believe, I had some goodness, I trust
in the help of almighty God that I have not forgotten it. But your Holiness,
as I see it, in your opening words of sweetness and this subsequent comment,
wanted your letter to be like a bee, which carries honey at the same time as a
sting, to both satiate me with the honey and prick me with the sting. But on this
I return to the words of Solomon for you to meditate upon: 'Because the wounds
of one who loves you are better than the kisses of a flattering enemy.,142
However, as for your saying that we ought not to allow any opportunity
for offence for any reason, our most pious son and Lordship has also written
to me already, quite often, and one should pray incessantly for his life. And
what he says out of power, I know you say out of love. Nor have I been sur-
prised that you have included imperial language in your letters, because love
and power are very closely related. For they both presume in a princely man-
ner, and they both always speak with authority.
And indeed, on receiving the synodical letter of our brother and fellow-
bishop, Cyriacus, it was not worthwhile for me to cause delays for the sake of a
profane title,143 so as not to disturb the unity of the Holy Church. And yet I
was still keen to admonish him about this superstitious and arrogant title, saying
that he could not have peace with us unless he corrected the self-exaltation of the
aforesaid title, which the first apostate discovered. But you should not say that this
matter is not important, because if we bear this with equanimity, we corrupt the
faith of the universal Church. For you know what great heretics and heresiarchs
have come out of the church of Constantinople. And not to mention the injury
done to your honor if one bishop is called 'universal,' the universal Church
collapses if one who is universal falls. l44 But let my ears be spared this fool-
ishness and this levity. I trust in the almighty Lord that what he romised will
soon be implemented: 'Whoever exalts himself will be humbled.'1 5
I have made this brief reply to your letters, while I was busy with many
affairs, for what I ought not to say now through my written words, remains
imprinted in my mind. I pray your Beatitude always to recall me to your
memory in your holy prayers, so that your intercessions may save me from
temporal and eternal evils. Pray zealously and fervently for his most serene
Lordship, the emperor, because his life is extremely necessary for the world.
I cease from saying more, as I am sure that you know it oo.
141. The verb cribrare means 'to sift,' but the metaphor 'goad' or 'torment' may be bener.
142. Pry 27:6. NAB reads 'wounds from a friend may be accepted as well meant, but
the greetings of an enemy one prays against.' It lacks the force of the Latin.
143. Again, the dispute over the 'ecumenical' title is referred to. See Ep 7.5. It is
significant that Gregory, while maintaining his position, was not prepared to let this become
a cause of division in the Church. The Church's unity was always a major concern for him.
144. This is a central text for those wanting to study the issue of Roman Primacy.
145. Mt 23:12, Lk 14:11 and 18.14.

BOOK SEVEN
479
7.25 Gregory to Theodore,146 doctor at Constantinople I June 597
My most beloved son, the deacon Sabinian, returning to me, brought me no
letter from your Glorious self. But he brought over what had been sent for the
captives and the poor, from which I understood his reason. For you were
unwilling to speak to a man through letters, for the reason that you had
spoken to almighy God with your good deeds. For these same works of yours
have a voice "oftheir own, which cries out to the ears of God in secret, as it
has been written: 'Hide lour alms in the bosom of the poor, and this shall
entreat on your behalf.' 47 And indeed it is sad for me, I admit, to spend
the money of others, and to prepare accounts for the most delightful gifts of
our son and Lordship, Theodore, as well as those accounts which I have for
the substance of the Church.
However, I rejoice in your kindness, because you pay careful attention and
look after what Truth says: 'Give alms, and behold, everything will be clean
for you,,148 and this which is written: 'As water extinguishes fire, even so,
giving alms extinguishes sin.,149 Paul the apostle also says: 'Let your abund-
ance sUfgly your needs, so that their abundance may also supply your
needs.' 1 Tobias warns his son, saying: 'If you have great wealth, give alms
abundantly. If you have but little, distribute freely even from the little you
have.,151 So you must follow all these precepts. But we beg that you should
pray on our behalf, so that we spend the fruit of your labors with discretion
and as is necessary, and so that we do not increase our sin through the same
act of generosity by which you diminish yours. And may almighty God guard
you with his protection, and so grant you human thanks in an earthly palace that,
after a long time, it may lead you to the eternal joys of the heavenly palace.
We are sending over to you, however, a blessing of Saint Peter, prince of
the apostles, whom you greatly love, a key from his most sacred body, in
which iron from his chains is enclosed, so that what bound that saint's neck
for his martyrdom, may free you from all your sins. 152
7.26 Gregory to Andrew 153 I June 597
Receiving the letter of your Greatness, with news of your good health, I was
delighted, and extremely pleased about the kindness of her most pious Majesty,
who deigned to show her gratitude towards you. And I rejoice exceedingly
146. For this doctor of the imperial family, see Epp 3.63, 64; 5.46.
147. Sir 29:12.
148. Lk 11:41.
149. Sir 3:29.
150. 2 Cor 8:14.
151. Tb 4:8.
152. One of many such gifts. The 'blessing' may be 'relic' in the context; see Ep 7.23.
153. His identity is unclear. Possibly a scholastic at Ravenna who moved to Constantinople,
as in MGH, or someone met by Gregory before he became pope, as Norberg suggests. The for-
mer candidate is preferable, as he shows an intimate knowledge of the new exarch' s entourage.

480
THE LETTERS OF GREGORY THE GREAT
that lady Constantina, a most famous young lady before she got married, was
removed from the enticements of this world. 154 But as for your saying that
you entered into military service under her fiance, and that you wanted to be
recommended to our most serene Lordship, the emperor, to obtain some ad-
vantage when he thinks that you are useful, this has touched my mind with
a great deal of sorrow, because I myself always thought that the goodness of
your morality was heading in a different direction. But I have known many
men who are greatly afflicted when placed in service to the state, because they
cannot have time off to weep for their sins. And do you desire to be fully
occupied? Why, I cannot imagine. For why, magnificent son, do you not real-
ize that the world is at its end? Today everything is under pressure. We are
being led to the eternal and terrifying Judge to render our accounts. What then
should we think about, other than his arrival? Our life is like a mariner's, for
he who navigates must stand up, sit down and lie down. He moves as the
impulse of the boat drives him. And we are just the same, whether awake or
asleep, whether silent or speaking, whether lying down or walking about,
whether willing or unwilling, we move daily through moments of time to our
end. When, therefore, the day of our end shall come, where will all that be
that we seek now with so much care and collect with so much concern? There-
fore, no honor should be sought, no riches, as all this is left behind. But if we
seek good things, let us love those that we shall have without end. But if we
are afraid of bad things, let us fear those that are tolerated by reprobates
without end.
In fact, when one is in service to the most pious emperor, how great is the
mental effort of one's desire for earthly esteem, and how great the fear that
this same esteem may be lost, once it has been acquired? And so, consider care-
fully what a punishment it is to wear one's self out through the desire for
prosperity, or to be afraid through the fear of adversity. Wherefore, I suggest
rather that your Greatness should seek to live in some out-of-town villa 155
of your own for a little while, as a delightful little bonus. 156 You will be out
of town, able to enjoy a quiet and tranquil life, having time to read Scripture,
meditating on heavenly words, inflamed with a love of eternity, doing good
deeds from your earthly possessions, as far as your resources allow, and hoping
for the never-ending kingdom as repayment for them. To live like that is to
have a share already in an eternal life.
I say this, my magnificent son, because I love you so much. And as you
run into rainstorms and floods, I haul you back to the shore with the ropes
154. This clarissima domina seems to be close to the empress, well prepared for her
marriage to some nobleman. She had been a puella. To Norberg she is still a young lady.
155. Gregory transliterates the Greek word rpOaUT€WJI, for his Greek friend, rather than
the Latin suburbanum (praedium).
156. The diminutive acceptaculo, from acceptum ('credit' or 'acceptance'), appears to be
a coinage by Gregory, its sense linked with delectabili. The 'glorious' may be ironical.

BOOK SEVEN
481
of my words. And if you are willing to follow where I drag you, you will
perceive what dangers you have escaed, what joys you have found, when
placed on that shore of your retreat. 1 7
Besides this, thank you for taking care to warn me about the two persons
who came with the glorious Callinicus,158 although, with regard to that per-
son whom your Greatness has already named, we think that his experience in evil
is extensive.-But because these are evil times, we bear everything with sorrow.
But may almighty God guard you with his own protection, and grant you
that you fare well here, and rejoice with him permanently in eternal glory.
7.27 Gregory to Narses, a religious man 159 I June 597
When I was sending the defender Romanus to the royal city,160 I spent a
long time looking for your letter, but it could not be found at all. Never-
theless, it was found later among many other letters from other people, and
in it your Sweetness indicates to me your spiritual afflictions and tribulations,
and the opposition of evil men. But I ask you, in all of this, recall to your
mind what I believe also you will never forget, that 'all who want to live
piously in Christ suffer persecution.,161 In this matter, I say confidently _
that you are living less religiously, if you suffer less persecution. Let us hear
what else the same teacher of the gentiles says to his disciples: 'You yourselves
know, brethren, that our reception among you was not without effect, but
after we had suffered and had been treated with insolence.' 162 Look, most
charming son, the holy preacher has claimed that his entrance would have
been worthless, had he not endured insolent treatment. And your Beloved
wishes to say good things, but refuses to suffer evils. So it is necessary that you
gird yourself more tightly amid adversities, so that adversity itself may add
more to your desire for the love of God and to your concern for good advice.
Even so, the seeds of harvests germinate with more fertility when covered with
ice, and fire likewise is pressed down with a blast of air to make it flare up.
Indeed, I know that from the perverse comments by so many evil tongues,
you are suffering a violent storm, and bear in your mind floods of contradic-
tions. But remember what the Lord said through the psalmist: 'I answered you
in the secret place of the tempest, I tested you at the waters of contradic-
tion.,163 For if, amid those contradicting you, you do what belongs to God,
you are then proved to be a true worker.
157. Gregory is very partial to nautical imagery. This lifeline is unique. See the
Introduction, pp. 106-107.
158. Callinicus became exarch of Italy after the death of the Romanus in 595. See Ep 7.19.
159. For this Narses, see Epp 1.6; 3.63; 6.14.
160. It was some time after September 595, when Ep 6.14 was written.
161. 2 Tim 3:12.
162. 1 Thes 2: 1-2.
163. Ps 81:7. NAB omits the 'secret place' and with A V has Meribah at the end. The
,
Contradiction' is needed, with 'contradicting' below.

482
THE LETTERS OF GREGORY THE GREAT
But your most charming Beloved has written to me, suggesting that I
should write something to the monasteries founded through your prayers and
instruction by our son and Lordship, Paul, to give them some advice. But if
they are on the true path of God, I know that through the grace of contrition,
they have a fountain of wisdom within them, and do not need to receive the
poor little drops of my dryness. And your perfect wisdom recollects that in
paradise there was no rain, but a fountain ascended from the middle of para-
dise to water the face of the earth. 164 Thus, those souls that have a fountain
within through the gift of contrition, need no rain from another person's
tongue.
In your letter you notified me of the crossing over there of her Ladyship
Hesychia, and I rejoiced with great exultation that her good soul has reached
her own country successfully, after laboring in a foreign land. And greet on
my behalf my glorious daughters, her Ladyship Dominica and Ladyship Eudo-
chia. 165 But because it is now a long time since I heard that the aforesaid
Ladyship Dominica was made prioress, let your Beloved watch over her in this
regard. As she is no longer compelled to serve and labor in an earthly palace,
she should flee completely from all the bustle of this world, and devote herself
totally to God, leaving nothing of herself outside her. She should also collect
all the souls she can to serve her Creator, so that their minds may receive the
grace of contrition through her word, and she herself may be absolved from
all her sins all the more quickly, as through her way of life and tongue, the
souls of other women may also break the bonds of sin that bind them. But
since no human being in this world is without sin (and what is sin other than
to flee from God?), I say with confidence that even that same daughter of
mine has some sins. And so, for her to completely satisfy her mistress, eternal
wisdom, for fleeing alone let her return with many. For the fault of turning
aside will be blamed on no woman who brings back a profit as she returns.
I pray you also to greet his Lordship Alexander and Lordship Theodore
on my behalf. But as for your writing that I ought to send letters to my most
excellent daughter, her Ladyship Gordia 166 and to her most holy daughter
and Ladyship Theoctista, and to their husbands, his Lordship Marinus and
Lordship Christodorus, and to give them some advice about their souls, your
most charming Greatness well knows that these days there is nobody in the
city of Constantinople who can give a good translation of dictated Latin into
Greek. For, while they stick to the words and pay no attntion to the sense,
164. See Rv 21:6, 22.1-2.
165. Hesychia, Dominica and Eudochia were also mentioned by Gregory in Ep 1.6 to
Narses. Hesychia has only recently returned to Constantinople, after working overseas.
166. According to this letter, Gordia was a sister of Maurice, and married to Marinus.
They had a daughter, Theoctista, married to a Christodorus. If so, the emperor had two sis-
ters, as Epp 1.5 and 7.23 show that a Theoctista was his sister, married to Philippicus. Cf.
the Introduction, p. 8 with n26.

BOOK SEVEN
483
they do not make the words intelligible and destroy the sense. 167 For this
reason I have written briefly to my aforesaid daughter, her Ladyship Gor-
dia,168 and I have said nothing to the others.
I have sent over to you two linen shirts and four napkins,169 and I beg
you to offer them humbly to the aforesaid husbands, with the blessing of Saint
Peter. Furthermore, someone who died left me a little slave-boy. Thinking
about his soave sent him over to your Sweetness, so that in this world
he may live in servitude to a man through whom he can reach his freedom in
heaven. 170
I pray also that your most charming Beloved may frequently visit my son,
the deacon, Anatole,171 whom I sent over to make reports to the Church
in the royal city, and that, after the labors which he endures in secular affairs,
he may find rest with you in the word of God, and wipe away the perspira-
tion from his earthly toil, as it were, with a white napkin. Commend him to
all the persons you know, although I know that, if he is known really well,
he needs no commendation. But show in his case how much you love Saint
Peter the apostle, and how much you love me.
And may almighty God protect your Beloved, most sweet to me, from
enemies within and without, and when it shall please him, may he lead you
to his heavenly kingdoms.
7.28 Gregory to Cyriacus, bishop of Constantinople 172 I June 597
We have received the letter of your Beatitude, which spoke to us with words,
not of your tongue, but of your soul. For indeed, it revealed your mind,
although it was not closed to me, because I had personally experienced its
sweetness. Wherefore, I give thanks to almighty God incessantly because, if in
your heart love, the mother of the virtues, remains for me, you never lose the
branches of good works, for you hold the very root of goodness. Therefore,
you should show to me and to all your brethren the beauty of that love,
chiefly by doing the following. Be quick to remove the arrogant title,173
167. An interesting, but ironical comment on the problems in translating the pope's
dictated letters into Greek. Official ones were placed on notice-boards in the city, which
would have worried him. It shows how he would have used Greek when a young monk there.
168. Presumably she was the sister of Maurice (see above). The letter has not survived.
169. The lined shirts and napkins may have been sanctified through Saint Peter's tomb
('blessed'), as the quality of such material would probably have been higher in the shops in
Constantinople than in Rome, but the Italian cloth trade may have survived.
170. It did not occur to Gregory that he could easily free the slave-boy, and give him
freedom on earth too. One needs to remember that slavery was very much the assumed
background of Gregory's world, just as much as in ancient Rome.
171. Anatole succeeded Sabinian in 597, as we have seen, and must have taken over
letters 22-31 with him. Ep 12.6 Ganuary 602) refers to Anatole's death in 601.
172. For this patriarch, see Epp 7.4, 5.
173. That is, the 'ecumenical' addition to patriarch.

484
THE LETTERS OF GREGORY THE GREAT
through which great offence is aroused in the churches, in all ways implement-
ing what is written: 'Striving to preserve the unity of the spirit through the
bond of peace.,174 And again: 'To give the adversary no chance of maligning
us.,175 For then is true love shown, if no schism arises between us through the
sick delusion 176 of arrogance. For I call upon Jesus as my witness for my soul,
that I do not want to give anyone a reason to take offence, from the highest
right down to the lowest of them. I want everyone to be great and honorable,
provided their honor does not detract from the honor of almighty God.' For
whoever seeks to be honored contrary to God, is not honorable in my view.
But, so that you may know what feelings I have for your Beatitude, I have
sent over my most beloved son and deacon, Anatole, to the feet of our most
pious emperor, to give satisfaction to his piety and to your Fraternity, because
I seek to harm nobody in this affair, but to defend a humility pleasing to God
and the concord pleasing to the Holy Church. And because Antichrist, the
enemy of our almighty Lord, is near at hand, I keenly desire that he does not
find anything of his either in the morals or even in the titles of our priests.
And so, let those things that have been introduced in a new way be removed
in the same way as they were brought in, and peace in the Lord will remain
for us unimpaired. For what pleasantness will there be between us, what love,
if we refresh ourselves with words, and afflict ourselves with facts? Therefore,
let your Holiness bring it about that we may feel deep in our hearts the good
things which you say, so that, while the priests are of one accord, we may
deserve to be heard praying for the life of our most pious emperor, just as
quickly as peace illuminates our prayers before the eyes of God, and no stain
of discord obscures them.
7.29 Gregory to Anastasius, a priest I June 597
That a · ood person brings forth good things out of the good treasury of his
heart,,17 has been shown by your Charity, both by your whole way of life
and now by the way you speak to me in your letter. I found in it two indi-
viduals engaged in a dispute over virtues. You were arguing for love and the
other priest for fear and humilitr- And although I was really busy and
ignorant of the Greek language,17 I still sat as judge over your dispute. I
have sought the truth, and in my view you have overcome the priest contra-
dicting you, through the apostolic opinion offered to you by me in your
dispute, that 'there is no fear in love, but perfect love drivs out fear. For fear
174. Eph 4:3.
175. 1 Tim 5: 14.
176. The Greek word  was used by Gregory (t:yphum) for 'fever,' 'vanity' or 'delusion.'
177. Mt 12:35, Lk 6:45. NAB omits the 'heart,' and its 'store' is weak for 'treasury.'
178. Certainly not to be taken literally, and out of context. It was special pleading for
Rome's bishop, forced to judge the hair-splitting between the two Greek theologians. See
likewise Epp 1.28 and 3.63. Gregory was ready to use Greek words in his letters, as here.

BOOK SEVEN
485
has to do with punishment, and so, one who fears is not perfect in love.,179
I know, therefore, how perfect your Fraternity is in love. And because you
love almighty God greatly, you ought to have great confidence in your neigh-
bor. For it is not a position or a rank that make us neighbors of our Creator,
but it is our good qualities that join us to him as surely as our bad qualities
separate us from him. Therefore, since it remains uncertain what sort of per-
son anyone isinrernally, why did you not dare to write, not knowing who is
superior between you and me? And indeed, I know that you live a good life,
and I know that I am burdened with many sins. But although you are a sinner
yourself, yet you are much better than I am, since you just bear your own
sins, while I also bear the sins of those entrusted to me. For this reason, I look
on you as being lofty and great, because in your great and lofty position, you
have not put yourself forward before human eyes. It often happens, when
honor is given by all externally, the mind sinks into the depths, because it is
burdened with distracting cares. But for you, almighty God, according to what
is written, 'arranged the ascents in his heart, in an enclosed valley of
tears.,180 But you could have seemed to me to be much more lofty, much
more sublime, if you had not undertaken the command of the monastery
called Neas. 181 For in that same monastery, from what I hear, a certain
type of monk is retained, certainly, but many secular things are carried out
under an appearance of holiness. But I shall think you have come even to this
place through heavenly grace, if those things there which displease almighty
God, are going to be corrected under your leadership.
But quarrels between the father of the same monastery and the pastor of
the church of Jerusalem have always tended to arise. I believe, therefore, that
almighty God wanted your Beloved, and my most holy brother and fellow-
priest, Amos,182 to be in Jerusalem at the same time, so that the quarrels
which I mentioned above might be ended. Now, therefore, show me how
much you loved each other before. Because I know that each of you is absti-
nent, each is learned and each is humble. Thus, it is necessary that we should
glorify our Savior, according to the words of the psalm: 'give praise with tam-
bourines and a chorus.,183 For, indeed, in a tambourine, the sound comes from
a dry skin, but in a choir, from concordant voices. What, then, is meant by
the tambourine, except abstinence, what by the choir, except unanimity?184
179. 1 Jn 4:18.
180. Ps 83 (84):6.
181. This was one of the monasteries in Jerusalem.
182. Amos was patriarch of Jerusalem at this time, and according to Theophanes, Chro-
ngraphia AM 6085, he ruled for eight years (593-601). Gregory's Ep 1.24 was addressed to
hls predecessor, John, while his Ep 11.28 went to Amos' successor, Isaac.
183. Ps 150.4. Here 'chorus' suits the context better than 'dance' in NAB. The reflection
that follows comes from Gregory's Regula pastoralis 3.22.
. 184. For Gregory's musical imagery, see Imagery in the Introduction, p. 108. The dry
skln of the tambourine and concordant choir remind us of his activities as choirmaster.

486
THE LETTERS OF GREGORY THE GREAT
And so, because you praise the Lord through abstinence, with the tambourine,
I beg you to praise him through unanimity with the choir. The Truth also
says through itself: 'Keep salt in yourselves and have peace with one an..
other.,18S Saint Paul attested that salt meant nothing other than wisdom, as he
said: 'Let your speech always be gracious, seasoned with salt?' 186 Since,
therefore, we know that you two have salt through your learning in Holy
Writ, it remains that, through the grace of love, you maintain peace also
between yourselves, with all your hearts. I say this, dearest brother, because
I love both of you greatly, and I am very much afraid that the sacrifices of
your prayers may be polluted by some dissension between the two of you.
I received with thanksgiving, however, the relic 187 that you sent over, first
through the assistant notary, Exhilaratus,188 and, afterwards through the
deacon, Sabinian. From a holy place, it was proper for you to send holy things
and to show whom you serve assiduously, from the gift that you sent.
May almighty God protect both of you with his right hand, and preserve
you unharmed from all evils.
7.30 Gregory to Maurice, Augustus I June 597
In case some problem might perhaps have arisen in the unity of the Holy
Church, through dissension between priests, the provident piety of my
Lordship deigned to warn me not once but twice to receive the emissaries of
my brother and fellow..priest, Cyriacus, and to leave them free to return home
quite quickly. And although my most pious Lordship gives me apt and provi..
dent advice on all things, yet I find that I am being reproved by a warning of
this sort, as having been indiscreet in your opinion. If my mind has been
wounded quite deeply by an arrogant and profane title,189 surely I could not
have been in any way guilty of such a great indiscretion, so as not to know what
lowed to the unity of the faith and to the concord of the Church? Would I re-
fuse to accept the emissaries of my brother and his synodical letter, 190 due to
the intervention of any reason for bitterness? Heaven forbid! To be wise like that
was excessive folly. For what we owe to the preservation of unity of the faith is
one thing, and what we owe to the restraint of pride is something else.
And so, time had to be allowed, so that the newness of my aforesaid
brother should not be disturbed even for an instant. Wherefore, I also received
his emissaries with great affection. Whatever love lowed them, I showed it to
them, and honored them more greatly that had been the frmer custom, and
185. Mk 9:49.
186. Col 4:6.
187. Perhaps a 'blessing,' but a 'holy thing' seems to be a 'relic,' quite often the sense
of benedictio.
188. The word secundicerius was used for a 'junior' or 'assistant' clerk, deacon, teacher,
priest or chamberlain; here 'notary' seems most likely.
189. The 'ecumenical' title again.
190. See Ep 7.5.

BOOK SEVEN
487
I got them to join me in celebrating solemn Mass. For, just as my deacon, in
revealing the holy mysteries, ought not to minister to that man who has either
committed the sin of ¥Jride, or has not himself corrected it when it was
committed by others, 1 1 even so, his ministers were obliged to join me in
celebrating Mass, as I have not fallen into the sin of arrogance, thanks to
God's protection. But I have taken care to advise my brother and fellow-priest
earnestly, 192 Jhat he should restrain himself from calling himself with a
stupid title, if he desires to have peace and concord with all men.
On this matter, the piety of your Lordship has advised me in your orders,
saying that trouble should not be generated between us, because of the use of
a frivolous title. But I beg your imperial Piety to realize that some frivolous
matters are quite harmless, but others are extremely harmful. When Antichrist
comes and says that he is God, surely it will be extremely frivolous, but yet
all too pernicious? If we consider the amount of letters, there are just two
syllables, but if we consider their weight of wickedness, there is universal ruin.
But I say confidently that, whoever calls himself a 'universal' priest, and
desires to be called so, anticipates Antichrist in his pride. For he puts himself
above all others by being arrogant, and he is not being led into error by a
different sort of pride. For just as that perverse man wants to appear as God
above all human beings, even so, the man, whoever he is, who seeks to be
called the only priest, wants to appear above all other priests. But since Truth
says 'Whosoever exalts himself shall be humbled,193 I know that the more
fully any pride is inflated, the more quickly it bursts. Therefore, let your Piety
order those who have fallen into arrogance and delusion, not to generate any
offence through the use of a frivolous title. For I, a sinner, preserve humility,
with God's help, and I do not need to be advised to be humble.
May almighty God watch over the life of our most serene Lordship, for
a long length of time, both for the peace of the Holy Church, and for the
advantage of the Roman republic. For indeed, we are certain that, while you
are alive and fear the Lord of heaven, you would allow no arrogance, contrary
to the true word.
7.31 Gregory to Eulogius, bishop of Alexandria, and Anastasius, bishop
of Antioch, equally I June 597
The love that binds you to me so strongly does not allow me at all to be
silent, so that your Holinesses, may learn whatever is going on in our place,
and, as you have begun perfectly, may keep more perfectly to the path of your
justice and rectitude, not deceived by false rumors. For indeed the emissaries
of our brother and fellow-bishop, Cyriacus, came to me and handed me a
synodical letter. There certainly is a serious dispute between him and us, as
191. In Ep 5.85, Gregory had forbidden his deacon, Sabinian, from celebrating the
mysteries with that errant patriarch, John the Faster.
192. In Epp 7.5, 28.
193. Mt 23:12, Lk 14:11 and 18.14.

488
THE LETTERS OF GREGORY THE GREAT
your Beatitudes know, because of his use of a profane title. But I thought that
his emissaries, sent over to us in case of faith, should be accepted by us, so
that the sin of pride, which has arisen in the church of Constantinople
contrary to almost all priests, would not cause a disagreement over faith and
a dispute over Church unity. But I made the same emissaries celebrate solemn
Mass with me, because they prayed for this with great humility. For, as I was
keen to intimate to my most serene Lordship, the emperor, the emissaries of
our brother and fellow-priest, Cyriacus, were obliged to take communion with
me, because I have not succumbed to the sin of pride, with God's help. But
my deacon ought not to celebrate solemn Mass with the aforesaid brother of
ours, Cyriacus. For, with a profane title, he has either committed or is
practising the sin of arrogance. Otherwise, if my deacon proceeds with some-
one in such a state of pride (Heaven forbid!), I may seem to be confirming the
vanity of his foolish title. But I was keen to warn the same brother that, if he
fails to correct this fault, he will in no way have peace with us.
Besides this, the same brother of ours has expressed everything in his
synodical letters in a Catholic manner, with God's authority. But he has
condemned a certain Eudoxius, but we have found him neither condemned in
the synods, nor repudiated by his predecessors in their synodical letters.
Certainly the canons of the council of Constantinople condemn the Eudox-
ians, but they do not say at all who their author Eudoxius was. But so far the
Roman Church does not have the same canons or acts of that synod, nor has
it accepted them. But it has accepted the same synod in what was defined
through it against Macedonius. But it does reject the other heresies which were
mentioned therein, condemned already by other fathers, but it knows nothing
to date about the Eudoxians. But in the history of Sozomen, some things are
told about a certain Eudoxius, who is said to have seized the episcopacy of the
church of Constantinople. But the apostolic Church also refuses to accept that
history itself. For it is full of falsehoods, and praises Theodore of Mopsuestia
too much, and suggests that he was a great doctor of the Church, right up to
the day of his death. And so, it remains that, if anyone accepts that history,
he contradicts the synod, which was held in the time of Justinian, of pious
memory, concerning the Three Chapters. But anyone who is unable to con-
tradict this synod, is forced to reject that history. And so, up till now we have
found nothing in the Latin language about this Eudoxius, neither in Philaster
nor in Saint Augustine, and they wrote a lot about heresie.s, nor in the other
fathers. And so, let your Charity inform me in your letters, if one of the
approved fathers among the Greeks has mentioned him.
Furthermore, three years ago, compelled by the case of the monks of
Isauria, who were being accused of heresy, my brother and fellow-bishop, the
Lord John, sent me a letter to satisfy me, in which he tried to show that they
had contradicted the definitions of the synod of Ephesus, and he chose certain
chapters for me, as if taken from the same synod, which they themselves
opposed. Among other things, some writing was contained there about the

BOOK SEVEN
489
soul of Adam, that it did not die in sin, and that the devil does not enter into
the heart of man, and if anyone had said this, he would be anathema. When
this had been read by me, I was extremely saddened. For if the soul of Adam,
who was the first to sin, did not die in sin, how was it said to him about the
forbidden tree: 'On whatever day you eat from it, you are doomed to
die?,194 And ceainly Adam and Eve ate from the forbidden tree, and yet
they lived in their flesh afterwards for more than nine hundred years. And so,
it is clear that he did not die in the flesh. If, therefore, he did not die in his
soul, which is wrong to suggest, then God gave him a false sentence, as he said
that he would die on the day that he ate. But let the true faith be free of this
error, let it be free. For we say that the first man died in the soul on the day
he sinned, and through him the whole race of mankind has been condemned with
this penalty of death and corruption. But through the second man, we trust that
we can be freed both now from death of the soul, and afterwards from all corrup-
tion of the flesh, in eternal resurrection. And just as we said to the aforesaid
emissaries, we say that the soul of Adam died in sin, not from the substance of
living, but from the quality of his life. For because substance is one thing and
quality is another, his soul did not die so that he did not exist, but it died so that
he was not blessed. Yet this Adam returned afterwards to life, through penitence.
But if we believe the gospel, it is not denied that the devil enters into the
human heart. For it is written there: 'After the morsel, Satan entered into
him.' 195 And there it is said once more: 'The devil had already entered into
the heart of Judas to betray him.' 196 And whoever denies this, falls into the
Pelagian heresy. Since, therefore, after examining the synod of Ephesus, we
have found nothing contained in it of that sort, we had an extremely old
codex of the same synod brought down to us from the church of Ravenna,
and found that it concurred with the synod we have in such a way that it dif-
fered in no way, and it contains nothing in its definition of anathema and
reprobation, except that they condemn the twelve chapters of Cyril, of blessed
memory. But we stated the whole of this argument more broadly and in more
detail to the aforesaid emissaries of his, when present with us, and we satisfied
them most fully. Therefore, to prevent these or something similar to them
from creeping in there, which would cause trouble for the Holy Church, it has
been necessary for us to indicate this matter itself to your Holiness. And we
know that our brother and fellow-bishop, Cyriacus, is orthodox, yet because
of others, we ought to be cautious, so that the seeds of error are crushed
before they appear in public.
I received the letter of your Holiness as our common son and deacon,
Sabinian, arrived here. But because its bearer was already prepared to set out and
could not be detained, I am replying to it as my deacon comes as my emissary.
194. Gn 2:17.
195. In 13:27.
196. In 13:2. It was strange to see 'hand over' for 'betray' in NAB, the epithet for Judas.

490
THE LE TTERS OF GREGORY THE GREA T
7.32 Gregory to Dominic, bishop of Carthage 197 I June 597
We believe that your Fraternity is concerned over the care of monasteries,
with pastoral vigilance, and yet we have found it necessary to indicate to you
what we have learnt about a monastery in the province of Mrica. The abbot
there, Cumquodeus,198 who bears this letter, complains that, whenever he
wants to restrict under regular discipline the monks, over whom he is known
to be in charge, they desert his monastery, and exist by wandering wherever
they want to go. Since, therefore, this is both totally pernicious for the monks
themselves, and shows an example to others of perdition, we exhort your
Fraternity that, if it is so, you should employ ecclesiastic correction against
them, and stop them from what is certainly such presumption, with a suitable
punishment. In this way, you may subject their arrogant minds to the yoke
of discipline, with a salutary lesson on obedience. Thus, those could be
provoked to excessive depravity of this sort, by imitating these monks, should
be brought back from sin by their correction, and be taught to obey those in
charge of them, as they ought to. But since he claims that monks leaving are
defended by some bishops, let your Fraternity be keen to take care of this, and
in every way stop them from defending them like this, with your own threats.
Month of June fifteenth indiction
7.33 Gregory to Dynamius and Aurelia, in Gaul 199 I June 597
Reading through a page of your writings has brought great joy to us with the
indication of your zeal. For, this announcement that you were seeking the
sustenance of Holy Writ, and desired the joys of our heavenly Father, has
shown that your Beloved selves have clearly maintained your religious
conversion, not only in name, but in your way of life also. And since we are
confident that you can reach what you desire, our heart rejoices with you with
mighty exaltation. For Truth itself informs us that divine grace does not desert
a desire of this sort, as He says: 'For everyone who seeks, finds, and he who
asks, receives, and to the one who knocks, it shall be opened.,2oo And so,
supported by this certitude, we ought to have no uncertainty about the com-
passion of the same Redeemer of ours, but should be confident with hope, free
of doubt.
For he who agrees to want it, will not be frustrated by the size of his gift,
but certainly needs the strength to uphold it. For seeking this itself now with
desire, is a gift. But the same is expressed by the voice of Truth, that we ought
to be confident enough about heavenly grace, not to be negligent in prayer or
197. For Bishop Dominic, see Epp 2.40; 5.3; 6.19, 63.
198. In English, 'with whom God,' one of many such compound proper names, with
God as a part of them, like Quodvultdeus, Deusdedit, Adeodatus and Spesindeo.
199. See Epp 7.12. The manuscripts give her as Aurelia here. She seems to be the sister
of the Gallic Aurelius in Ep 9.222.
200. Mt. 7:8, Lk 11:10. Gregory's memory slips, as he wrongly puts 'seeks/finds' first.

BOOK SEVEN
491
work: 'Men ought always to pray and not to faint.,201 Therefore, let us ask
by praying, let us seek by reading, let us knock by doing good deeds. Let our
mind be vigilant, therefore, let it be suspicious on all sides, let it be concerned
everywhere, so that it can guard against the snares of the deceiver. But the
more our enemy knows that each one of us is cautious about him, the more
he contrives to subvert the hearts of those resisting him, with subtle skill. Let
us ask almightrd'od, therefore, with persistent tears and prayers, that he does
not allow us to be corrupted by the devil's poison, but let him surround us
with the shield of his power against the attacks and hidden suggestions made
by him, and let the javelins of the devil himself be shattered as they strike
against it. And may contact with the blow not wound our heart, but with the gift
of his grace, may he let us understand the traps laid for us, and overcome them.
As for the book, however, of the sort to instruct you, as requested by
you, we did not have one ready, but we are sending one over subsequently.
7.34 Gregory to Dominica, John's wife I July 597
Your letters made us feel all too joyful, as we learnt that you were joined to
the unity of the Church, with God's protection. And indeed, as you yourself
write, you should have done this before, as it was very improper for the wife
of such a man to be separated from the unity of communion. For you should
have considered, glorious daughter, how great a multitude of the faithful exists
in the bosom of mother Church, and with what great virtues the priests shine
who have died in that faith, and for how many bodies they make their mira-
cles, and you ought not to have judged them, but you should have trusted
such great men and priests more than yourself. For all that, we give thanks to
almighty God, as he has poured the light of his truth into your heart, so that,
driving away the darkness of his sin, he may show you the path of righteous-
ness, which you should follow and stick to. But we are unwilling to send away
from us your glorious husband, as long as we are alive. And for that reason do
not expect him to return to you somehow. And indeed he himself wants to
go to you, but after coming to the city of Rome, he cannot, he is not allowed
to, because he is held bound completely by the chains of our love. 202 And
so, it is better that you should hasten in every way to come to him, because
limbs should rather follow their head, and accompany it wherever it might be.
7.35 Gregory to Donus, bishop of Messina 203 I July 597
The statutes of both the sacred canons and of the law permit utensils of the
Church to be sold, for the ransoming of captives. 204 And so, there is proof
201. Lk 18:1.
202. The wife finally set out to join her husband John in Rome nearly two years later.
See Epp 9.117, 118 (April 599).
203. For Bishop Donus, see Ep 6.8.
204. For the ransoming of captives, a major task for the pope, see Ep 4.17.

492
THE LETTERS OF GREGORY THE GREAT
that F austinus, 205 the bearer of this letter, contracted a debt of a hundred
and thirty gold coins, so that he could free his daughters from the yoke of cap-
tivity, and it is certain that, after paying off thirty gold coins, he cannot
manage the repayment of the remaining amount. We exhort your Fraternity,
therefore, with these words, that you should anyway give him fifteen pounds,
in return for his receipt, from the silver of the church of Myrie, which is in
your possession. He is known to be a soldier of that church. When the silver
has been sold, and his debt paid off, he can be freed from the necessity of his
obligation. But your Fraternity ought to be concerned about this too. If in fact
from the aforesaid church, silver is normal, he should accept the amount men-
tioned above. Otherwise, it is necessary in this matter for you to provide that
amount which we mentioned before, from the sacred utensils. For just as it is
extreely serious to sell utensils of the Church unnecessarily, so it is a sin
again, under pressure of a necessity of this sort, for a mostly desolate church
to put its property before its captives, and to delay in their redemption.
7.36 Gregory to John, bishop of Syracuse 206 I July 597
To prevent controversy over secular affairs from separating the hearts of
religious men from loving each other, great care should be taken to ensure that
a matter brought into altercation might receive the easiest of conclusions.
Thus, from the indication of Caesarius, abbot of the monastery of Saint Peter,
established in a place called Baiae, we have found out that a serious question
has arisen about certain boundaries, lying between him and John, abbot of the
monastery of Saint Lucia, established in the city of Syracuse. 207 Therefore,
so that the tension itself between them should not be prolonged, we have
provided that their controversy should be concluded by the measurement of
a surveyor. 208 For that reason, we have written to the defender, Fantinus,209
saying that he ought to appoint there, for your Fraternity, the surveyor John, who
has set out from the city of Rome for Palermo. We exhort you, therefore, to
travel with him to the places at issue, and when both of the parties have been
brought close together, you should have the boundaries of the places in dispute
defined in your presence, but preselVing a forty year limitation for each of the twO
parties. 210 But whatever borders have been defined, let your Fraternity ensure
with care and diligence that they are so obselVed, that no strife at all should again
be stirred up from there, nor should any complaint be able to reach us.
205. The son of Peltrasius, Faustin was sub-deacon ('soldier') of the church of Myrie,
but returned to Messana from Rome (see Ep 8.3).
206. For Bishop John, see Epp 6.18, 43; 7.9.
207. For John, abbot of the monastery of Saint Lucia, see Epp 1.67; 3.1.
208. Literally, 'land-measurer' (agrimensor), as in Cassiodorus, Variae 3.52.
209. For the defender Fantinus, administrator of the papal patrimony in Palermo, see
Epp 1.42; 3.55; 4.43; 5.4, 28.
210. T.his was provided for in the Codex Justinianus 7.39.9.

BOOK SEVEN
493
We believe that your Fraternity is not unaware that Caesarius, a venerable
abbot, was once our friend. For that reason, we recommend him to you in all
things, treating him fairly. And be.cause he is inexperienced in secular cases, it
is necessary for him to be assisted by your Solicitude, but in such a way that,
as in all matters, you preserve reason and justice, as is fitting.
7.37 Grego Eulogius, bishop of Alexandria I July 597
In your letter, your most delightful Holiness said many things about the chair
of Saint Peter, prince of the apostles, stating that he himself sits on it, right up
to now, in the persons of his successors. And indeed, 1 myself recognize that
I am unworthy, not only in the honor of those presiding, but also in the
number of those just standing. But 1 gladly accepted everything that was said
in it, because that man spoke to me about the chair of Saint Peter, who is
sitting on Peter's chair. And although special honor does not please me in any
way, yet 1 was extremely happy, because you, most holy one, have given to
yourself what you bestowed on me. For who would not know that the Holy
Church was made firm by the solidity of the prince of the apostles, who
brought firmness of mind into his name, to be called Peter from a rock? As
the voice of Truth said to him: 'I shall give you the keys to the kingdom of
heaven.,211 And again, it was said to him: 'And once you have turned back,
strengthen your brethren,'212 and again 'Simon, son of John, do you love
me? Feed my sheep.' Wherefore, although there are many apostles, yet, with
regard to the principality itself, only the see of the prince of the apostles has
grown strong in authority, which is in three places and belongs to one. For
he himself elevated the see, in which he even deigned to rest and finish his pre-
sent life. He himself adorned the see, into which he sent his disciple as evan-
gelist. He himself strengthened the see, wherein which he sat for seven years,
although bound to leave it. So, since it is the see of one, and is one see, over
which three bishops now preside, with divine authority, whatever good 1 hear
about you, this 1 credit to myself. H you believe any good about me, credit that
to your merits as we are one in Him, who says: 'That they may all be one, as
yqu, Father, are in me and 1 in you, that they also may be one in us.,213
In discharging my address of salutation, which 1 owe you, 1 declare that
I exult with great joy, because 1 have learnt that you are working tirelessly
against the howls of the heretics, and 1 pray our almighty Lord to assist your
Beatitude with his protection, so that through your tongue, he may tear out
every root of bitterness from the bosom of the Holy Church, in case it sprouts
gain, and obstructs many, and through it many are totally infected. For
Indeed, when you have accepted your talent, you think about what has been
211. Mt 16:19. For his name, see 18. 'You are Peter, on this rock I will build my church.'
212. Lk 22:32 and In 21:17.
213. In 17:21.

494
THE LETTERS OF GREGORY THE GREAT
ordered: 'Engage in trade, until I come.'214 And so, although I myself am
unable to engage in any trade, yet I rejoice with you in the profits of YOur
trade, knowing this, of course. Although no activity makes me a participant,
yet your love makes me a participant in your work. For, in my opinion, the
good deed of a neighbor becomes communal even for someone doing nothing,
as he knows how to rejoice in common over the actions of the other person.
Besides this, I wanted to send over timber, but your Beatitude did not
indicate if it was needed._ And we can send much larger ones, but no ship at
all is being sent here, capable of holding such timbers. And I think it shameful
to send over smaller ones. 215 But your Beatitude should notify me in a let-
ter of yours, what I should do. But as a tiny gift from the Church of Saint
Peter, who loves you, I have sent over six small-sized, Aquitanian cloaks, and
two napkins. 216 For as I love you greatly, I presume on you even over
small things. For love itself has its authority, and it is quite certain that there
will be no harm in all that it presumes from loving. I have received a gift of
the evangelist, Saint Mark, according to the brief insertion in your letter. But
because I do not enjoy drinkin over-purified wine and syrup of figs, I presume
to ask for the cathartic juice,21 which your Holiness made known last year in
this city, after a long period of time. For here we get the name of that juice from
the traders, but we do not obtain the real thing. I pray that the prayer of your
Holiness may support me against all the bitterness tha I suffer in this life, and
defend me from them with your intercessions, before the almighty Lord.
7.38 Gregory to Cyprian, deacon, our rector in Sicily I July 597
The inhabitants of the city of Locri 218 have sent a certain priest to us, who
ought to have been consecrated as their bishop. But because he was found to
be not at all suitable, to prevent them from continuing for a long time without
a priest of their own, they were advised by us and promised in a letter-case to
look for another candidate, and to bring him over to us for consecration, with
214. Lk 19:13. The 'occupy' in A V gives no sense of negotiamini.
215. See Ep 6.61. The lack of a ship capable of holding such timber was a regular
problem. See Ep 8.28, where the load has arrived, and Eulogius is assured that it is gratis. See
Epp 9.176 and 10.21 as well.
216. See Ep 7.27, where two linen shirts and four napkins, blessed by Saint Peter, are
sent for the husbands of Maurice's two sisters. These six small cloaks seems a more substan-
tial present, and here the napkins are most probably saddle-cloths for horses, as elsewhere.
217. Gregory criticizes deceitful traders, but the exact nature of these drinks is uncertain.
They came from Alexandria, and seem to have been Clistilled from dates and other fruits, including
grapes, grown in Egypt. Gregory may have enjoyed the wines and fortified drinks of the Mediter-
ranean area, but these were more probably for medicinal purposes, the co/latum, a wine purified
through a co/um ('strainer'), the juritheum (rather than viritheum), Jerome's distilled date-juice, and
coccum guidium (rather than cognidium), the grains from daphne used as a cathartic from the time
of Hippocrates. I have translated them as types of medicine, to suit the pope's permanent sickness.
218. Locri and Torino were on the border of Calabria. Their citizens had fled to Sicily
to escape Lombard assaults; see Ep 1.38. For Marcian as bishop of Locri, see Epp 9.76, 135.

BOOK SEVEN
495
God's help. For that reason, when the bearer of this letter reaches your
Beloved, ensure in every way that Marcian, a priest of the diocese of the
church of Torino, is summoned to you. He is living at present in a church
that was established in the estate Largia,219 in the diocese of Catana. And
take care to inquire into him most thoroughly, with regard to the crimes that
do not allow one to become a bishop. If he replies that he is free of them,
hasten to seI!4Jtim with the bearer of this letter. And so, when a decree has
been made about him, he may come to us with God's protection, to be conse-
crated. But if there is something that could make him unsuitable, take care to
send away this man who has come to your Beloved quickly, so that, returning
to his place, another candidate may be sought, after what was promised.
7.39 Gregory to Marinianus, bishop of Ravenna 220 I July 597
From the report in lour Fraternity's letter, we have found that the sons of the
church of Imola 22 are asking, with a persistent supplication, for you to
consecrate a bishop for them, in place of their former bishop, who has lapsed.
We find that you are in doubt as to what ought to be done in that matter, and
are waiting for a clear command from us. Therefore, no reason allows some-
one to be recalled to the rank from which he has lapsed, after departing crimi-
nally, and the statutes of the sacred canons do not fermit a church to remain
without a bishop for more than three months,22 in case, with the loss of
the shepherd, the ancient enemy (Heaven forbid!) may lie in wait and tear
apart the Lord's flock. And so, your Fraternity should consent to their
entreaty, and consecrate a bishop in place of the lapsed one. For, while you
should have advised and encouraged them to' do this, even before they had
asked you, you ought not to put them off with any excuse as they ask you. For
a church of God should not remain deprived of its own bishop for a long time.
7.40 Gregory to Marinianus, bishop of Ravenna I August 597
For some time news has reached us, through the reports of many people, that
the monasteries founded in the district of Ravenna are being heavily oppressed
in every way by the domination of your clergy, so much so that, with that
excuse of governing them, as it were, they possess them, which is dreadful to
relate, as if they owned them. Condoling with them to no small degree, we
sent letters to your predecessor, saying that he ought to have corrected this in
all cases. 223 But since he was taken over by the end of his life too soon, so
that this burden on the monasteries should not remain, we recollect having
219. Known today as Mascalucia, not far from Catana.
220. For Marinianus, see Epp 5.51, 61; 6.1, 2, 24, 28, 33.
221. Imola (ancient Forum Cornelii) was a center in Aemilia, whose bishop was a
suffragan bishop to the bishop of Ravenna. The account of the Roman synod of 680, shows
that Barbatus was its bishop at that time.
222. See Ep 7.14 for this three months limit.
223. See Ep 5.1.

496
THE LETTERS OF GREGORY THE GREAT
written the same things to your Fraternity.224 And since, as we have found
out, there has been no progress in correcting this matter, we have decided to
direct this letter to you once more. And so, we exhort you to put aside any
delay and any excuse, and to be keen to relieve the monasteries themselves
from a heavy burden of this sort, in such a way that thereafter the clergy, and
those appointed to holy orders, should have no freedom of entry in them, for
anything other than for the sake alone of having prayers, or if perhaps they
have been invited to conduct the sacred mysteries of the Mass.
However, so that no burden at all should perhaps be endured, by the pro-
motion of one of the monks or of an abbot, you must ensure that, if any of
the abbots or monks from any of the monasteries should be promoted to a
clerical office, or to holy orders, he must not have any power there any
longer, as we have said, in case the monasteries are forced to bear those bur-
dens which we prohibit, under the cover of any such excuse. And so, let your
Holiness not put off correcting all these abuses with vigilant care, having been
warned a second time now. Otherwise, if we should sense that you are negli-
gent after this, which we do not believe, we would be forced to look after the
peace of the monasteries differently. For you should know that we do not suf-
fer the community of monks to be subjected any further to such great compul-
sion. But in case some excuse arises from you over the monks, let your Frater-
nity send over a person here, whom you will have thought beneficial from his
work, and we shall allot monks to him, who could accompany him to you. When
you have looked after them, you should appoint them to those monasteries, if in
fact there are positions of the sort there to provide them with their essentials.
7.41 Gregory to Cyprian, our deacon in Sicily225 I August 597
Paula, bearer of this letter, complained to us that a certain Theodore, once a
Jew, is being excessively hostile to her, to no purpose, so much so that, hor-
rible to relate, he is trying to harm her with his unfair wrongdoings. And the
same Theodore is quite strongly supported by the people of the church of
Messina, against her charge. So, may your Beloved take care that none of the
clergy try to act in opposition to that woman, in this case. But for your inves-
tigation of it, see that you are concerned yourself, and if the above-mentioned
Theodore is shown to be guilty of such great wickedness, see that it is pun-
ished with such a strict penalty, through those who are involved, so that God
can be appeased and it may also act as an example of punishent for the others.
224. See Ep 6.28.
225. See Ep 7.38 above.

BOOK EIGHT
Month of September, first indiction
8.1 Gregory to eter, bishop of Aleria in Corsica 1 I September 597
On receiving  letters of your Fraternity, we thanked almighty God very
much that you have been so good as to comfort us with your news that you
have brought together many souls. And so let your Fraternity be eager to
bring to perfection the work that you have begun, with the Lord's help. As
for those who were once Christians, but have reverted to worshiping idols
through negligence or compulsion, you should hasten to bring them back to
the faith, imposing penance on them for some days. 2 Thus they should bewail
their guilt, and they should hold on to what they are brought back to with
the Lord's help all the more firmly, the more completely they have wept for
their sins. For those who have not yet been baptized, your Fraternity should
hasten to bring them together with the almighty Lord by admonishing them,
by questioning them, by scaring them over the coming judgment and by ex-
plaining why they should not worship stocks and stones. Thus at his advent,
when the strict day of Judgment shall come, your Holiness might be found among
the number of the saints. For what work can you do more advantageous and
more sublime, than thinking about the quickening and gathering of souls, and
bringing immortal profit to your Lord, who gave you your place of preaching?
We have sent over to your Fraternity fifty gold coins, to purchase the
vestments for those who need to be baptized. 3 And we have seen fit that pos-
session of the church located on Mount Negeugnus,4 that your Fraternity
sought, has been given to its priest, in such a way that the greater its income,
the less he should accept from the money which he normally received. Your
F raterni ty has also requested an episcopal residence for you yourself in the
church, near the same mountain. I am very glad to hear it, because the closer
you are, the more fully you will be able to benefit the souls living there.
In fact, we have made the bearer of this letter an acolyte,s in return for
the prayers of your Holiness. We have sent him back to your service, so that, if
he gives you greater service in winning souls, he could accomplish a lot more.
1. For this bishop of Corsica, see Ep 6.22.
2. The danger of country folk like these reverting to their former non-Christian beliefs
and practices was an ever-present problem for Church leaders at this time. Gregory uses the
Context of the coming Last Judgment to remind Bishop Peter of his pasto.ral duty.
3. Elsewhere also, Gregory is concerned that those newly baptized should be given
appropriate baptismal robes: see Epp 5.17; 8.23.
4. This church is also referred to in Ep 6.22.
5. An acolytus was next in rank to a sub-deacon, and the highest of the minor orders.
Besides attendance at the altar, he carried the candles and performed similar duties.

498
THE LETTERS OF GREGORY THE GREAT
8.2 Gregory to Anastasius, bishop of Antioch 6 I September 597
1 received the letters of your most charming Beatitude, which were awash with
tears, instead of words. For in them 1 saw a cloud floating up into the sky, as
they do, but bearing some blackness of sadness, and at the start 1 was not able
to see easily from where it came and where it was going. For, due to the dark-
ness that 1 mentioned, 1 did not fully understand the reason for it. But it is
proper that your most holy selves bring to mind always, just as you do, what
the preacher to the gentiles says: 'There will be terrifying times in the last
days. People will be self-centred and lovers of money, proud,'7 and the rest,
which is difficult for me to say and unnecessary for you to hear. Behold, in
your holy old age, your beatitude is laboring under many tribulations. But
consider carefully whose see you occupy. 8 Does it not belong to that man,
to whom it was said by the voice of Truth: 'When you shall be old ... another
shall dress you, and carry you where you do not want to go.' But in saying
this, 1 recollect that your Holiness wore yourself out in many adversities, even
from your youth. You should say, therefore, with the good king: 'I shall go
softly all my years, in the bitterness of my soul.,9 But there are many who
obtain pleasure for themselves, as you write, from our wounds. But we know
who said: 'You shall weep and lament, but the world shall rejoice; but you
shall be sorrowful,' and there he added also at once 'but your sorrow shall be
turned into joy.,10 But because we are already suffering what was foretold,
it remains that we ought also to hope for what was promised. For 1 know that
these men, whom you say add burdens when they should be lightening them,
are those who 'come to you in sheep's clothing, but inwardly they are
ravening wolves.' 11 But they have to be tolerated all the more, as they
persecute us not only with a malicious mind, but also through their religious
clothing. But as for the fact that they seek to have for themselves alone, above
all others, what was not proper for them to have, even shared with their
brethren, this disturbs us not at all, because we trust in almighty God that
these who seek what belongs to others are more quickly deprived even of
what is theirs. For we know who said: 'For whosoever exalts himself will be
humbled,' 12 and it has been written again: 'a haughty spirit goes before a
fall.' 13
6. For Anastasius, patriarch of Antioch, see Epp 1.7, 24, 25; 5.40, 41, 42; 7.24.
7. 2 Tm 3:12.
8. Gregory is referring here to Saint Petor' being bishop of Antioch before he set out
for Rome. The scriptural text that follows is Jn 21:18.
9. Is 38:15. It refers to Hezekiah, king of Judah, who made this pledge on recovering
from a bout of illness.
10. Jn 16:20.
11. From Mt 7:15.
12. Lk 14: 11, 18.14 and Mt 23:12.
13. Pry 16:18: 'Pride goes before disaster, and a haughty spirit before a fal1.'

BOOK EIGHT
499
But these days, as I discover, new wars are arising with heretics. I wrote
to your Beatitude before about these heresies, and how they strive to make
void the prophets, the gospels and all the sayings of the fathers. But while the
life of your Holiness remains, with the grace of our Protector, we hope that
their mouths, opened against the solidity of truth, may be more quickly
silenced. For, however sharp the swords are which are thrust in, when they
strike rock, tare broken and recoil. But by the abundant grace of almighty
God, it has come about that there is no unity in the number of those who
have been separated from the doctrine of the holy Church, because every king-
dom divided against itself shall not stand. 14 The Holy Church is always
more precise in its own teaching, when it is being attacked by the questioning
of heretics, with the result that what the psalmist said about God against the
heretics, is clearly fulfilled: 'They are divided by the anger of his countenance,
and his heart has approached them.,15 For while they are divided in their
evil error, the heart of God approaches us, because we discover his meaning
more accurately when we learn through adversity.
But I flee from describing to your Beatitude what evils we suffer from the
swords of barbarians, what from the perversity of judges, so as not to increase
your groaning, which I ought to have decreased by consoling you. But in all
of these matters, the precepts of our Creator console me, as he says: 'I have
told you this, so that you might have peace in me. 'In the world you will have
tribulation.,16 For I consider carefully to whom it was said: 'This is your hour,
and the power of darkness.' 17 And so, if the power of light shall continue
afterwards, as was said to those chosen: 'You are the light of the world,' 18
and as it was written: 'The upright shall have dominion over them in the
morning,,19 then we should not have to bewail everything that we suffer in
the hour and power of darkness.
But your most charming Holiness indicates to me that, if it were possible,
you would have liked to speak with me without paper and pen, and you
lament because a distance lies between us almost from East to West. But what
I say is what I think is true, and on your paper your mind speaks to me
without any paper, because love alone sounds in the words of your Holiness,
14. See Mk 3:24, Mt 12:25, and Lk 11:17-18. The divisions existing between those who
have departed from the unity of the Church and its doctrines is a common theme among the
Fathers of the Church: see Irenaeus, Adversus haereses; Cyprian, De ecclesiae catholicae unitate
(esp. 4.10) with Ep 69; Ambrose, De fide 1.6.46 and Expositio Psalmi cxviii 13; Augustine Epis-
tulae 43.8, 87.6, 185.10, De baptismo contra donatistas 5.15, and De haeresibus; Vincent of
Urins, Commonitorium. Gregory often returned to this theme: see especially Maralia in lob 3.48.
15. Ps 55:21 (22). The word appropinquavit appears in el, e2, e3 and it is needed; Rl's
apPropriavit ('appropriated') is meaningless here, and likewise in the next line.
16. J n 16:33.
17. Lk 22:53.
18. Mt 5:14.
19. Ps 49:14.

500
THE LETTERS OF GREGORY THE GREAT
and we are not divided by places, for we are one with the bond of love, as a
gift of our almighty Lord. Why, then, do you seek to obtain the wings of a
dove, plated with silver,20 when you have them already? For, indeed, your
wings are the love of God and of your neighbor. For with them, the Holy
Church flies up with them, it transcends all earthly things, and if your Holi-
ness did not have them, you would not have come to me in your letters with
such great love.
I ask you to pray for the infirmity of my heart more earnestly, so that
almighty God might defend my mind from all evils due to your intercession,
and snatch me away from so many storms of this calamitous time, and bring
me to the shore of eternal peace.
I have received all of the very rich presents 21 that you sent to me. You,
a man of God and poor in spirit,22 sent them over with these words: 'For
what could a poor man give, except for what are poor presents?' But if you
had not been poor through the spirit of humility, your presents would not
have been rich.
May almighty God guard you from all evils with his protection, and since
your life is extremely necessary for all good people, may he lead you to the
joys of his heavenly kingdom many years from now.
8.3 Gregory to Donos, bishop of Messina 23 I September 597
Our son, Faustinus, a most eloquent man, came to us complaining that his late
father, Peltrasius, left some things to your church to pay for his burial, but
these items belonged to someone else. 24 And indeed, he himself knows, and
we have heard, what the secular laws say in this matter, that an heir is forced
to pay if his father has bequeathed what was not his own. 25 But, because we
know that your Fraternity lives by the law of God, and not by secular law,
it seems extremely unjust to me that your Fraternity should be keeping an
amber goblet 26 and a boy, who is said to belong to a certain church in your
possession, situated in the diocese of the church of Cosenza. For, a most rever-
end man, Palumbus, now a bishop but then an archdeacon, also testified that
this was so. 27 You, therefore, should have trusted his word entirely, and
should have restored what was not your own.
20. See Ps 68:13 'the wings of a dove covered with silver,' and Ps 55:6 'Oh for the wings
of a dove!'
21. Literally, benedictiones, a word that has many senses: see Ep 6.61.
22. See Mt 5:3 'blessed are the poor in spirit, for their's is the kingdom of heaven.'
23. For Bishop Donus, see Ep 6.8. See Ep 8.35, sent to J anuarius of Cagliari, on a similar
subject.
24. For Faustinus, sub-deacon of Myrie, and his late father, see Ep 7.35.
25. See Codex Justinianus 6.37.10, to which Justinian, lnstitutiones 2.20.4.
26. Or 'electrum,' an alloy of gold (four parts) and silver (one part).
27. For Palumbus, bishop of Consentia), see Epp 9.123, 135; for Cosenza, Ep 13.18.
o /BO'\

BOOK EIGHT
501
But as for the gold brooch that the aforesaid man left at his death likewise,
you should have considered, in my opinion, what there was in excess from the
substance of his bequest, if anything, from which those whom he left behind
were to receive sustenance. Then you should have accepted it for his funeral.
Although you will know that we have passed an ordinance banning the
ancient custom 2 . 8 totally from our Church, and we do not give our assent to
anyone, thaces for the burial of bodies should be obtained at a price. For
if the gentiles, as we suppose, the men of Sichem, offered to Abraham a free
grave for his dead Sara, and for her burial in a place of her own,29 and even
his great insistence could hardly induce them to accept a price for the place of
her burial, why should we who are called bishops make a charge for burying the
bodies of the faithful? And so, we entrust this to the judgment of your Fraternity.
The aforesaid most eloquent man also made this complaint to us, that
Sisinnius, defender of your church, is detaining competent slaves in his posses-
sion without good reason. Concerning them, he also asserts that it was decided
by the judgment of Bishop Maximian, of holy memory,30 that their detainer
should restore them, but so far he has willfully put off their restoration. We
exhort your Fraternity, therefore, to carry out what was decided, if the case -
has already been clearly judged. Otherwise, depute an executor, and see that
he goes for a judgment to the region of our brother and fellow-bishop,
Secundinus. 31 Then, when it has been declared with his sentence who the
rightful owner is of the slaves in question, neither may one appear to endure
prejudice, nor may the other appear to suffer ill-wil1.
8.4 Gregory to Brunhilde, queen of the Franks 32 I September 597
You show in a praiseworthy manner with what great solidarity the mind of
your Excellency has been strengthened by your fear of almighty God, among
other good deeds that you do, most of all in your love of his priests. And we
receive great joy over your Christianity, because you are keen to increase with
honors those whom you truly love, venerating them as servants of Christ.
For it is proper for you, most excellent daughter, it is proper for you to
be such a person that you could be subject to the Ruler. For in him, you
confirm the rule of your power also over subject peoples, whereby you subject
the neck of your mind to the fear of our almighty Lord, and in the way in
which you submit yourself to the service of our Creator, in that way you bind
your subjects to you in more devoted servitude.
28. The extra nostram ('our custom') is otiose, deleted by e2 (not om as in Norberg).
29. See Gn 23.
30. For bishop Maximian, (d. 594), see Epp 2.5, 15, 21, 48; 3.12, 50, 53; 4.11, 12, 14, 36.
31. For this bishop of Taormina, see Epp 1.71; 3.56; 5.57, 62; 6.35.
32. For Brunhilde, queen of the Franks, see Epp 6.5, 58, 60 as well as the Introduction,
pp. 55-56.

502
THE LETTERS OF GREGORY THE GREAT
Receiving your letters, therefore, we signify that the devotion of your Ex-
cellency pleased us immensely, and in answer to your request, we were willing to
arrange a pallium for our brother and fellow-bishop, Syagrius. 33 This is because
our deacon, who sends replies to the Church at the emperor's palace, has notified
us that this is the wish of our most serene Lordship, and he fully desires it to be
granted. 34 And many good things about our brother Syagrius have been reported
to us, from your witness and that of others, and we have learnt a great deal about
his way of life, since John, our regional manager,35 returned to us. Hearing what
he did in the case of our brother Augustine,36 we thanked our Redeemer,
because we felt that he was fulftlling the title of priest with good works also.
But very many things remained, which have not allowed us to do this at
all in the meantime. First of all, indeed, because the one who had come to
accept that pallium is known to be implicated in the error of the schis-
matics. 37 Secondly, because you wanted it to be understood that it was sent
not due to your request, but from us. Thirdly, because he who desires to use
it, did not request that it be bestowed on him through a special petition sent
to us, and in no way should we have presented such a great case without his
request, especially because the old custom also applied, that the honor of the
pallium ought only to be given to someone making a strong request for it, as
the merits of the case demand. 38 But, so that it does not seem perhaps that
we want to put off the request of your Excellency under the pretext of some
excuse, we have arranged for the pallium to be sent by our most beloved son
and priest, Candidus, adding for him that he should bestow it on our behalf,
with suitable respect. 39 As a result of this procedure, it is necessary that our
above-mentioned brother and fellow-bishop, Syagrius, should request it
together with several of his fellow bishops, and he should hope for it to be
granted and make his request to the aforesaid priest, so that he can with God's
grace obtain the use of the same pallium in a worthy manner.
33. For Syagrius, bishop of Autun and trusted friend of the queen, see Ep 6.55. He was
one of the most influential bishops in Gaul, and Gregory was keen to win him over. With
the emperor's permission (Ep 8.4) he granted Syagrius the pallium, although he was not even
a metropolitan, and was suffragan to the archbishop of Lyon, denied the pallium. See the
Introduction, pp. 78-79.
34. See above, for the emperor's role in granting a pallium, a very great honor. The dea-
con was Sabinian (see Epp 3.51, 52, 65; 5.6, 37, 39, 43-45; 7.23-25, 29, 31).
35. The Latin regionarius was used for a senior Church manager, i charge of the school
of notaries and sub-deacons. He had several honors, including chairing the council of clergy
in the pope's absence. Gregory's father, Gordianus, had this title.
36. See Ep 6.55.
37. In the context, it must refer to the Three Chapters schismatics.
38. During the fifth and sixth centuries, it was customary for the Church to confer the
pallium on the bishops of Aries, as vicars of the Apostolic See. Conferring it on Bishop
Syagrius was a significant change in policy; cf. Ep 5.58.
39. For Candidus, administrator of the papal patrimony in Gaul, see Epp 5. 31; 6.5, 10,
51-52, 54-56, 59, 60; 7.21.

BOOK EIGHT
503
Therefore, so that this care may be fruitful for you before the eyes of our
Creator, let the concern of your Christianity diligently keep watch, and do
not allow anyone who is under your rule to be promoted to Holy Orders
through gifts of money, or throut the patronage of any persons, or through
the right of a near relationship.4 Rather, a man should only be elected to
the rank of bish or to any other Holy Order, if he has been shown worthy
of it by his way of life and morality. Otherwise, if the honor of the priesthood
is for sale, which we hope is not so, then simoniacal heresy, which first
appeared in the Church and was condemned by the vote of the Fathers, may
rise up in those districts, and weaken the strength (Heaven forbid!) of your
kingdom. For it is an extremely serious crime, indescribably so, to sell the
Holy Spirit who redeemed the World. 41
But take note of this also. Because the outstanding preacher totally forbids a
novice from being appointed to the office of priesthood,42 as you know, do not
allow anyone from the laity to be consecrated as a bishop. For what sort of master
will he be, who has never been a pupil? Or what sort of leader for the Lord's
flock, who has not been subject before to the discipline of the shepherd? IT,
therefore, someone's way of life was such that he deserved to be promoted to this
rank, first he ought to serve as a minister of the Church, so. that, through the
practice of long experience, he may see what he should imitate and learn what he
should teach, in case the newness of his conversion might perhaps bear the burden
of rule, and a chance of ruin might arise from his premature promotion.
We have learnt through the reports of various Christians how your
Excellency behaved towards our brother and fellow-bishop, Augustine, and
how much love you devoted to him, with God's blessing. For this, we offer
thanks to the divine power, and pray for His mercy, so that he may guard you
with his protection. Also, as is usual between humans, may he allow you to
reign, after a period of many years, in eternal life.
Furthermore, be keen to recall those whom the error of the schismatics
dissociates from the unity of the Church to a harmonious unity, which will
be added to your reward. For so far they have been wrapped up in the
blindness of their ignorance for no other reason than to escape the discipline
of the Church, and to have the freedom to live sinfully, as they want to do.
For they do not know what they should defend nor what they should follow.
But we venerate in every way and follow the synod of Chalcedon, about
which those men claim clouds of pestiferous excuses for themselves, and if
anyone should presume to diminish or add anything over the true faith, we
40. In diplomatic negotiations, Gregory gave away nothing without expecting a return.
ere, in return for the pallium for her favorite bishop, he tries to secure the queen's support
1n his campaign against simony in the church of Gaul, without success, it seems.
. 41. This and the next paragraph provide a very clear and succinct definition of what the
S1n of simony entailed.
42. See 1 Tm 3:6.

504
THE LETTERS OF GREGORY THE GREAT
anathematize him. But ruinous error swallows them up in such a way that
they trust in their ignorance, and flee from the universal Church and all four
patriarchs, not with reason, but simply from a malicious mind. Thus, when I
asked the man whom your Excellency sent to us, why he was separated from
the universal Church, he admitted that he did not know he was. But he could
not know either what he was saying or what he was hearing.
We also exhort you equally to restrain the rest of your subjects also,
beneath a moderating discipline, so that they might not offer sacrifices to idols,
or continue to worship trees or to make sacrilegious offerings over the heads
of animals. 43 For we have learnt that many of the Christians flock to the
churches, but, terrible to relate, they do not give up the worship of demons.
But since these things are thoroughly displeasing to our God, and because he
does not own minds that are divided, ensure that they should be banned pro-
fitably from these unlawful practices, in case (Heaven forbid!) the sacrament
of holy baptism might not save them, but punish them. And so, if you learn
that some are violent, some adulterous, and some are thieves, or they practise
other wicked acts, hasten to please God over their correction,44 so that
through you he may not bring in the scourge of faithless races, that has been
aroused to punish many nations, as we see. This is in case, if the anger of
divine punishment should be aroused by the actions of criminals, which we do
not believe could happen, the plague of war might destroy them, since the
precepts of God do not recall them from their sin to the path of righteousness.
And so it is necessary that we should hasten with all endeavor and with con-
tinuous prayers to be converted to the compassion of our Redeemer, where
there is a place for all, really safe and secure. For there, neither danger wears
down nor fear disturbs anyone who persists firmly.
But as for the manuscript,45 that you wrote about, we have sent it to be
offered to you by the aforesaid most beloved son of ours, the priest Candidus,
because we are in a hurry to participate in your splendid studi'es. May al-
mighty God look after you with his protection, and may he defend your king-
dom from perfidious nations with his outstretched arm, and lead you to
eternal joys after long cycles of years on earth.
43. The persistence of such practices among people described as 'rustics' today, seems
very widespread. Gregory describes it on the Italian mainland (Ep 8.19), and in the islands
(see Epp to Sardinia, Corsica and even Sicily), while the Sermons of Caesarius of Aries show
that such practices survived in Gaul too. Later, in Ep 8.29, Gregory uses similar terms to
describe the religion of the Anglo-Saxons before his missionaries went there. All this suggests
a literary topos, more than historical reality.
44. Gregory's suggestion that the imposition of a rule of law and eradication of injustice
is pleasing to God should not go unnoticed. It underlies his approach to the world where
he lived, and his Christian chauvinism. To the pope, Roman law was the means to the estab-
lishment of a rule of law, which would be pleasing to God.
45. In the legal context, the codex may have contained the Theodosian or Justinian
code, but a c.opy of the New Testament may have been sent.

BOOK EIGHT
505
8.5 Gregory to Venantius, bishop of Luni 46 I October 597
We have learnt from your Frater:ffity's insinuation, that appears in the appendix,
that you have founded a convent within the city of Luni, in your own house, for
nuns, as a mark of your devotion, and you desire to have it consecrated in honor
of Saint Peter, prince of the apostles, and of the holy martyrs, John, Paul, Hermes
and Sebastian. For that reas9n, my very dear brother, if it is certain that no
human bociy1i"as been buried there, your Fraternity should first of all give the
donation fixed by law. That is, a silver chalice of six ounces, a silver plate of two
ounces, two rolls of muslin, a single altar-cloth, ten beds with blankets, twenty
items in bronze pots and thirty items in iron utensils. Then, starting with public
masses, you will solemnly consecrate the oratory of the aforesaid convent, estab-
lished in untilled territory on a field at the farm of Faborian and Lumbrica, a mile
or so from the same city of Luni, beside the river called Macra, together with two
slaves, that is Maurus and John, and just two oxen likewise, contributed by a
municipal act. The rest will be done in the normal way.47
8.6 Gregory to Amos, bishop of Jerusalem 48 I November 597
We are confident that your Fraternity readily accepts the statutes of the-
canons and the vigor of Church discipline, and yet, so that the falsehood of
one of our clerics should not be able to induce you to avoid the strictness of
the ecclesiastic order, we have taken care to indicate his fault to your Holiness.
Thus, through your concern, he should be submitted to the discipline from
which he has fled. For we have found out that the acolyte, Peter, whom we
had made servant to our most beloved son and deacon, Sabinian, who gives
the Church's responses in the royal city, has run away and come to your
church. If this is true, let your Fraternity be keen to keep him secure, and
send him back here, when an opportunity is found. Or perhaps he was afraid
of this, and has left your church, and is hiding in different places so as not to
be caught. If so, give orders for him to be looked for diligently in all of your
parishes, and when he is found, send him back to us, as we have said before.
And we want him to know also through you that he is deprived of commun-
ion, and he must not dare to receive the mystery of the Lord's body and
blood, until he returns to us, unless perhaps he is in grave danger of dying.
46. For Venantius, bishop of Luni, see Epp 4.21; 5.5, 17.
47. This letter is interesting for the attention to detail shown by Gregory, and the basic
requirements for a new convent and oratory. It seems that the ten nuns were given a chalice
and plate and an altar-cloth for Mass, muslin for veils, ten beds, and plenty of cooking and
farming utensils. Self-sufficiency was vital. The river suggests a water supply, with arable land
beside it, and two slaves and two oxen to do the hard work; see Ep 2.11. Gregory would
have provided this for the six monasteries he founded in Sicily. See John R.C. Martyn,
'Gregory the Great on Organ Lessons and on the Equipment of Monasteries,' Medievalia et
Humanistica n.s. 30 (2004): 107-122.
48. For Amos, bishop of Jerusalem, see Ep 7.29.

506
THE LETTERS OF GREGORY THE GREAT
8.7 Gregory to Leo, bishop of Catana 49 I November 597
The order of reason has distinguished grades of offices and has decided that
there should be trials, so that those placed in command should not be able to
occupy themselves in fruitlessly oppressing their subjects, and subjects in turn
should not have an unbridled license to fight back against those placed over
them. And for that reason, we have ordered our most beloved son and deacon,
Cyprian, to inquire very carefully into some acolytes of your church, who
have made certain complaints against you, throughout the recently completed
fifteenth indiction, after paying their tax, so that tbey should not remain
unpopular with lour Fraternity and we should not appear to ignore them in
their petitions. 5 As he learnt what I wanted, it was made clear to our in-
quiry more precisely what you had decreed on each of the topics. And,
amongst other things, with regard to the fourth portion, the clergy decided
that this should apply, that those in Holy Orders should receive one portion,
and the clergy the other two.
Because of this, the bearers of the present letter, the priest, Donatus, and
the deacons, Theodosian and Viator, and some others also who have been
placed in Holy Orders, brought a report to us, complaining that this had been
decided contrary to ancient custom in its seriousness, and in a prejudicial man-
ner. For indeed, because they claim that they always get two parts from the
same quarter, and the clergy get a third part, and they have asked that this
division should not be permanent in its prejudice, we have decided that this
ought to be left for your Fraternity to arrange. And we wish, therefore, that
whatever happens to be paid to your church from revenue or any other item,
you ought to segregate a fourth part from it, without any reduction, and di-
vide it with discretion and the fear of God among the priests, deacons and cler-
ics, as you see fit. But do so, of course, in such a way that you have a free
license to reward any person, if his hard work deserves it, so that both these
who are deserving may feel that they are consoled by temporal goods also, and
others, with the help of our Lord, may strive to become better by imitating them.
8.8 51 Gregory to Vitalian, bishop of Sipont0 52 I November 597
IT you knew how to be a guardian of religious clothing, or to be a bishop, the
daughter of Tullianus, a general of glorious memory, would not have been allowed
to throwaway her religious vestments and revert to secular dress, with you in
charge there, nor would you have allowed her to send such a perverse letter to us.
But because you are overcome by excessive idleness and inactivity, the illegal act
has been committed without being punished yet, to your disgrace. For if, as we
49. For Leo, bishop of Catana, see Epp 4.34; 6.30, 47.
50. For his deacon, Cyprian, administrator of the papal patrimony in Sicily, see Epp
3.55, 57; 4.6, 15; 5.7, 20, 23, 28, 32, 33; 6.4, 13, 20, 38; 7.19, 38, 41.
51. This letter was probably sent as part of the same batch as the next one.
52. Bishop Vitalian succeeded Felix as bishop of Siponto some time after 593, and was
still its bishop in July 599 (Ep 9.175), when the last is heard of him.

BOOK EIGHT
507
said before, you had been worried, the punishment of the most depraved woman
ought to have come to our attention before her fault did. And so, because you are
so sluggish and negligent, that, unless you have experienced canonical restraint, 53
you do not know how to look after strict discipline in others, we shall show you
at a suitable time, if it pleases our Lord, how you ought to be concerned.
Therefore&e up the present letter, and be wakeful. Thus aroused, carry out
what you have put off until now, overcome by laziness. And so, let it be a sign
of your urgency to arrest the aforesaid woman, working with our defender, Ser-
gius,54 and at once not only recall her to the habit she wrongly despised, with-
out any excuse, but also consign her to the convent, where she can be strictly
guarded in every way. Show total care over her, so that from your strictness, she
can learn how wicked the sin was which she committed. In this matter, if any of
the laymen, although we do not think. it very likely, attempts to prevent you, for
any reason, suspend him from participation in the most holy communion, and
hasten to report back to us, so that by the nature of her punishment she may rea-
lize how accursed her presumption was, as she failed to realize it by her own con-
sideration. But in all of these matters, be keen to show yourself so careful and vigi-
lant, that neglect cannot double your fault, but concern can lessen it for a while.
8.9 Gregory to Sergius, defender5 5 I November 597
If you were a man or had some strictness, you ought to have been a guardian of
the discipline of the rule, and you would have corrected things committed there
illegally with a punishment, before reports reached us. But while excessive stupid-
ity makes you negligent, we are not only offended over those matters, but we are
also provoked nevertheless to punish your idleness. Therefore, put aside all post-
ponement and every excuse, and together with our brother and fellow-bishop,
Vitalian, hasten to arrest the daughter of Tullianus, a general of glorious memory,
as she has thrown out the religious garments which she had assumed of her own
accord, and has disgraced herself with lay attire. Recall her quickly to her religious
habit, and send her to the convent, where she can be strictly guarded in every
way. And do not permit her custody to be relaxed to any extent, until you receive
a letter from us again. For if you prove to be in any way negligent or idle in this
matter, know that you will have to be punished most strictly, so that you can
learn what you do not realize yourself, when restrained by the penalty. For, if you
had had the intellect of a man, we should have heard from you directly that you
had already taken steps, with a threat of punishment if necessary, to bring about
what I must now order you to do.
53. The reading coercitationem in the manuscripts is unique, but is due to dittography,
from the normal word coercitionem. It suggests 'restraint' or 'punishment.'
54. Sergi us was the defender of the papal patrimony of Calabria and may have exercised
the same function in the patrimony of Apulia. Ep 8.9 is addressed to him over this matter.
See also John the Deacon, Vita Gregorii 2.53.
55. See the previous letter.

508
THE LETTERS OF GREGORY THE GREAT
8.10 Gregory to Eusebius of Thessaloniki, Urbicus of Dyrrachium, Constantius
of Milan, Andrew of Nicopolis, John of Corinth, John of Prima Justiniana, John
of Crete, John of Scutari, John of Larissa, Marinianus of Ravenna, Januarius of
Cagliari in Sardinia, and all the bishops of Sicil I November 597
I have taken care to send over to your Fraternities the law that our most pious
emperor gave me, stating that those who are perhaps under obligation to mili-
tary service or to public accounts, should not put on ecclesiastical habit or
become monks in monasteries, while they are escaping from the danger of law
cases of their own. I exhort you most of all that such men as are implicated
in secular actions, should not be accepted hastily into the clergy of the
Church. For while they live in ecclesiastical clothing, they live in the same
way as they lived before, and they are in no way keen to escape from a
worldly state, but simply want to change their relationship to it.
But if some such men should even seek a monastery, they should not be
accepted in any way, unless they have first been absolved from their public
accounts. But if some from the military ranks are in a hurry to become monks
in monasteries, they should not be accepted rashly, unless their way of life has
been very carefully looked into. And according to the normal rule, they
should be under probation in their own dress for three years, and then put on
the monk's habit with God's authority. If they have been under probation and
accepted in this way, and they are keen to do penance for their sins, for the
good of their soul, then their conversion should not be rejected, for the sake
of their life and profit in heaven.
On this matter, our most serene and most Christian emperor, believe me,
is totally reconciled, and willingly accepts the conversion of those whom he
knows are not implicated in public accounts.
8.11 Gregory to Sabinian, bishop of Zara 57 I December 597
Just as punishment is rightly due for a persistent fault, even so pardon should
be conceded to those showing better sense. For as the former rightly arouses
56. These metropolitan bishops were all under Gregory's patriarchal jurisdiction. It is in this
capacity that he informs them of the emperor's edict concerning imperial officers becoming
monks. The importance of these sees may be gauged by the number of surviving letters sent to
them. Eusebius: Epp 9.157, 197; 14.8. Urbicius: Ep 9.157. Constantius: Epp 1.1-3, 22, 37, 80; 3.29-
31; 4.1-4,22, 27, 33; 5.18, 52; 7.14; 9.104, 150, 156, 184, 187, 188, 224, 235; 10.11; 11.6, 11; 12.14.
Andrew: Epp 6.7; 9.157; 14.7, 8. John of Corinth: Epp 5.57, 62, 63; 9.157.)ohn of Justinia Prima:
Epp 5.8, 10.16; 8.10; 9.157; 11.29; 12.10, 11. John of Crete: Ep 9.157. John of Scutari: Ep 9.157.
John of Larissa: Epp 3, 6, 7; 5.62; 9.157. Marinianus: Epp 5.51, 61; 6.1, 24, 28; 7.39, 40; 8.17, 18,
20; 9.118,132,139,149,156,178,189; 11.21; 13.28; 14.6. Januarius: Epp 1.47,60-62,81; 2.41; 4.8-
10,24, 26,29; 8.35; 9.1, 11, 196, 198,205; 10.17; 11.13; 13.4. The collective mention of the Sicilian
bishops shows they were a special group within the patriarchate; see the Introduction, pp. 28-29.
A notable omission is the see of Salona, as its metroplitan, Maximus, was in dispute with Rome.
57. For Sabinian, bishop of Zara (then J adera), see Ep 7.17. Put under pressure by the
pope, he had broken communion with Maximus of Salon a and had retired to a monastery.
For the dispute with Maximus, see Epp 4.20; 6.3, 25, 26, 48; 7.17.

BOOK EIGHT
509
anger against oneself, so the latter normally promotes concord straightaway
with one's goodwill. Neglect had first driven your Fraternity to fellowship and
communion with Maximus, but afterwards the gravity of priesthood returned
to your mind, and withdrew you from him. As a result, you did not suffer to
be content with merely breaking with him, but you bewailed your past sins,
as you withdre into the seclusion of a monastery. For that reason, you
should not dout)t that you have been received in our grace and communion.
For as much as the wrongdoing of your Charity had offended us before, your
repentance has appeased us to the same extent. I exhort you, therefore, my
most beloved brother, that you earnestly show pastoral concern for the Lord's
flock, and pay diligent attention to making a profit from the sheep entrusted
to you, so that you may abound with the full retribution of a copious reward,
and be offered plentiful fruits of your labors, when the eternal Judge arrives.
And so, be keep to rescue 58 those who have lapsed in sin, be keen to show
the path of redemption to those in error, and be keen to recall to the bene-
ficent grace of communion those who have been deprived of it. Let the change
of heart of your Charity be the duty of saving the rest, let it be an example
of salvation, so that, while your Solicitude's care directs the wandering steps
of the sheep to the folds of the supreme shepherd, they may not be left ex-
posed to the teeth of wolves, and the compensation of a well-deserved reward
may await you in eternal life, that must be sought above all else.
But as for the case about which you wrote to us, that we ought to be
concerned in case there is a secret move against you in the royal city, do not
let that matter disturb your thoughts. For we have given very detailed orders
to our emissary, 59 that he should show himself concerned and cautious, and
we trust in the power of our God. For action is being taken that no opposi-
tion by anybody can either disturb or oppress you unreasonably in any way.
Moreover, the inhabitants of the city of Epidaurus have requested most
persistently that we should send Florentius, whom they say is their bishop,
back to them, claiming that he had been driven into exile without any reason,
simply at the mere whim of Natalis, one-time bishop.60 And therefore, if
your Fraternity knows anything about his case, you should inform us in detail
by letter. But if you do not know about it yet, inquire into it and report back
to us, so that, with the Lord's help, we might deliberate with certainty what
should be decided about him.
58. The normal sense of eruere would be to 'root out,' but the other two requests sug-
gest saving sinners, and the verb often has that sense.
59. At this time, Anatole was still his representative in Constantinople.
60. For the ongoing troubles involving Natalis, bishop of Salona, and Florentius, bishop
of Epidaurus, see Epp 1.10; 3.8, 9.

510
THE LETTERS OF GREGORY THE GREAT
8.12 Gregory to Candidus, abbot of Saint Andrew's monastery on the Hill
of Scaurus 61 I February 598
Just as a consideration of our position advises us to provide that the search for
peace be distinguished from the business of monasteries, only in the whole-
someness of its outcome, by the same line of reasoning we are constrained by
the authority of our own precedents to confirm what has previously been
decided as expedient. Otherwise, through special pleading in an individual case,
as it disagrees markedly from religious custom and fairness, renewed conten-
tion might bring the strength of precedent into doubt, and legal wrangles
might arise out of peace. 62
In this way, a case of succession and inheritance has arisen between you,
Candidus, abbot of the monastery of Saint Andrew, situated on the hill of
Scaurus in this city of Rome and placed in charge of the business of the same
monastery, and Maurentius, a glorious general. 63 It involves the will of the
aforesaid man's blood-brother, John, who had become a monk in the above-
mentioned monastery, and had died there. This was finally decided, with our
consent also, by the intervention of a letter detailing an apt and careful
transaction. And although the sincerity of the faith of that aforesaid glorious
man could have sufficed totally for us, being found well and truly satisfactory,
yet he still gave an oath on his life that he was not involved in any fraud, nor
had he concealed anything, but had put forward everything honestly.
For that reason, having ratified the transaction and decision between you
and the aforesaid glorious Maurentius, with this second decree and order of
ours, we confirm it in every way, and we decree that it should not be broken
in whole or in part, for any reason, but should have a perpetual firmness. And
if someone, and we do not believe it possible, should somehow try to produce
a will contrary to this one, he will know indeed that he is on trial before God
for trying to rescind what has been properly completed. For he should realize
that he is removing nothing from this decision and transaction. 64 Therefore,
so that the security of the glorious and often mentioned Maurentius may
remain unimpaired, and that you should have no doubt about these decisions,
we have granted him a similar provision, for the protection of both parties.
61. Gregory donated this mansion on the Clivus Scauri owned by his family to the Church,
where he became a monk; see the Introduction, pp. 1-2, and Epp 8.16 and 11.26.
62. Gregory often opens with a complicated analysis of a general theme, but this one
is particularly involved, suggesting a learned abbot ready to enjoy its legal sophistry.
63. As commander of the Naples district, Maurentius received several letters from
Gregory (Epp 9.17, 53, 65, 120, 125, 132, 134, 160). He last appears in Ep 9.163 aune 599),
and appears to have been replaced by Godisale at the end of the year (see Ep 10.5).
64. See Justinian, Novel/ae 5.5; 123.38.

BOOK EIGHT
511
8.13 65 Gregory to Adeodatus and Maurentius, bishops of Africa. 66 The
same to each. I February 598
My very dear brothers, I rejoice with you greatly in the goodness of your
sincerity, because the bearer of this letter, Paul, our brother and fellow-bishop,
has testified to your seriousness, with which I had heard you have long been
endowed. The more widely he has indicated how much concern you show for
ecclesiastic ranlv"and how much care for what is right, the more he finds this
quality present also, and has realized it can defend him as well. And so, it is
a great achievement, as you know, for someone to be steadfast and tireless in
good works, before our God. For this reason, the concern of your Fraternities
should sharpen itself for fostering the parts of justice, and the concern of your
provision should let nothing be done contrary to the controls of ecclesiastic
vigor, as far as possible. Let nothing distract you from an intention of this
sort. But if there are some things which offend the sincerity of your Beloved
selves, and exceed the rules of canonical discretion, be keen to concentrate on
vigilance, and through encouragement, persuasion and fear, strive to emend
them, preserving the unity of charity, as far as your strength allows, with
God's help. Strive to restrain the one responsible for excess with the bridle of
coercion, in a priestly manner, and bring him back from his trackless journey,
leading him with your tongue and action. Thus you should exhibit your
efficacy in all things, so that almighty God, who is the author of goodwill and
examiner of intention, may be willing to aid you here and reward you in a
future life.
Indeed, as we commend our above-mentioned brother and fellow-bishop,
Paul,67 to your Fraternities, encourage him to take full advantage of the love
that you preach, in a suitable manner.
8.14 Gregory to Victor and Columbus, bishops of Numidia. 68 Equally
to both I February 598
As much as the order of the Church pours joy into our heart when it is pre-
served blamelessly, even so it fills it with irksome grief when it is destroyed.
For the temerity of depravity tries to overturn discipline and to dissolve what
was decided laudably long ago, and to dare things that should be punished
quite severely. And so, through a complaint made by Crisconius, our brother
and fellow-bishop and the bearer of this letter, it has come to our attention
that the churches of that parish, allotted in former times by Valentio, our
brother and fellow-bishop, were occupied about fifteen years ago, without any
65. This letter was dispatched with Ep 8.15.
66. For Bishop Adeodatus, see Ep 3.48. This is the only reference to Maurentius.
67. For the case of Paul, bishop in Numidia, see Epp 4. 32, 35; 6.62, 64; 7.2, 3, 14. The
case has been judged in Constantinople, presumably in favor of Paul, and the bishop now
returns to Africa, armed with two papal letters of commendation as well.
68. Bishop Columbus seems to have been one of Gregory's most frequent correspondents.
No further reference has been found to the bishops in this case, Crisconius and Valentio.

512
THE LETTERS OF GREGORY THE GREAT
good reason, although no fault demanded it, nor did a council decision define
it. Moreover, we heard that he removed the property of his predecessor for his
own use, which is a serious claim. But if that is the truth, we cannot say how
perverse and how detestable it is, especially for one leading a religious life.
Therefore, in this matter, because there ought to be no softness nor any post-
ponement, we warn your Fraternity with the present letter to inquire more
carefully, and, if it is agreed that his complaint is manifest, your Beloved
should without delay ensure that you help to restore the stolen goods and
occupied parishes, and that he receives all those things with your support,
without any excuse and with justice on his side. Thus, neither should the
effort of watching this do him harm, nor should the usurper of profit acquire
anything from his loss. Therefore, let a desire for fairness inspire you, let the
rectitude of justice inspire you. Pay earnest attention to protecting in all things
the ancient arrangement of ecclesiastic rank, and show yourselves strict and
concerned over the difference between sins and innocence, so that, as you take
care of justice, there may be great sincerity in your zeal for what is right, and
any chance of your being disturbed in the future may be removed.
8.15 Gregory to Columbus, bishop of Numidia I February 598
How we should presume on the love of your Fraternity, we gather from the
quality of our feelings that we have for you. Nor do we think that you love
the apostolic see differently from the way it loves you. And so, it is necessary
that we should commend more particularly those whom we know are devoted
to the Church of Saint Peter, the prince of the apostles, as they should be,
whose lives are adorned both by the actions of a priest and by his dignity. We
already have firm proof of his sincerity, of course, from his past deeds.
And so, with regard to our brother and fellow-bishop, Paul,69 the bearer
of this letter, he recalls that your Holiness is well aware what great waves and
what great adversities are shaking him. And he asserts that the complaints
against him, that you signified as having reached you, were not true, but were
stirred up against him at the instigation of his enemies, and he trusts that if
you examine the matter, he can answer all of them, with the support of truth
and the Lord's help. We encourage you, therefore, most beloved brother, to
provide him with a hand of support, as is proper, where a reason for justice
proves obvious, and to assist him with priestly compassion. And so, let no pos-
sessions, and the power of no person, divert you from a desie for fairness, but
rely on the precepts of the Lord, and despise all things that are opposed to
rectitude. Persist constantly with justice, in the defense of opposite parties. Do
not refuse to put up with hatreds, if there are any, for the sake of the truth.
Thus you should find a far greater fruit of recompense when our Redeemer
comes, the more you devote yourself to the support and defense of justice,
while upholding his commandments.
69. For Bishop Paul, see Ep 8.13 and for Columbus, see above.

BOOK EIGHT
513
8.16 Gregory to Boniface, first defender. 7o The privilege of the first rank
of defenders I March 598
- Those who work hard to the Church's advantage should be honored with the
benefit of suitable remuneration, so that we may seem to have made an
appropriate response to their services, and that they may prove to be more
advantageous due to the gift of support bestowed upon them. Since, therefore,
it is known that-1hose holding the office of defender work hard over affairs of
the Church and over their service to the pontiffs, we have taken care that they
should be pleased with the following prerogative of recompense that we have
granted them, making this arrangement. We have decided that, just as in the
school of notaries and sub-deacons, regional managers 71 were established
through the generosity of the pontiffs granted to them long ago, so also with
the defenders, seven men who have pleased us through the value of their
experience sho\lld be decorated with the honor of provincial contro1. We have
decided that these men, in the absence of a bishop, should have the freedom
of sitting anywhere in an assembly of clergy, and obtain the privileges of their
honor in all things.
Furthermore, if one obtaining a position of priority should perhaps be
living in another province for his own benefit, it is necessary that he should
be deprived of his position of priori ty 72 in every regard, so that he may be
the chief of all the defenders, provided he has not ceased from a permanent
and industrious presence in benefiting the Church and in serving the pontiff,
even before attaining to his position of priority.
- And so, we have decided that these decrees of our constitution, that have
been set down for the privileges and regulation of defenders, should be
preserved with perpetual stability and without any opposition. This applies to
what we have decreed in writing, or what seems to have been arranged about
them in our presence, and we decree that they should not be annulled or
changed by any bishop, in whole or in part, for any reason at al1. For it is
70. Deacon Boniface was one of Gregory's most trusted advisers, and imitators. He was a
very able man in his own right. As first defender, he was head of the vast organization that ad-
ministered the pope's secular affairs. Besides being a papal secretary, he was charged with the
equitable disposal of the Roman Church's assets. His diplomatic postings required great skill.
Firstly, to Corsica, then to Corinth and fmally to the chaos of Phocas' court in Constantinople,
near the end of Gregory's life. He became pope himself (608-615). An improvement in the mater-
ial conditions of Italy were to his credit. See Epp 1.25, 50; 2.50; 4.2; 5.40; 6. 31; 9.73, 111; 11.58;
13.39,41,43,44; 14.2, 8. While he was pope, he witnessed the overthrow of Phocas by Heraclius,
and managed to preserve good relations between Rome and Constantinople. He helped in the
development of the English church, begun by his mentor. At the end of the thirteenth century,
he was made a saint. John R.C. Martyn, 'Six Notes on Gregory the Great,' Medievalia et
Humanistica, n.s. 29 (2003): 1-25, at 1-7.
71. See Ep 8.4 above. This seems to be the only description of their important function.
72. The correction of curare ('take care of) to carere ('to lack' or 'to be deprived or) in MGH
is needed to make sense. It is one of the few cases where Norberg does not stick to the text of
the manuscripts, even where it is meaningless or completely inconsistent.

514
THE LETTERS OF GREGOR Y THE GREA T
exceedingly harsh and especially hostile to the good morality of priests for
anyone to attempt, with any sort of rational excuse, to rescind what has been
well ordained, and by his examEle, to teach others to dissolve his own consti-
tutions at some stage after him. 73
8.17 74 Gregory to Marinianus, bishop of Ravenna 75 I April 598
The previous office that you held in governing a monastery,76 tells us how
necessary it is to provide for the quietness of monasteries, and to deal with their
permanent security. On that, we have learnt that the monastery of Saints John and
Stephen, which was established in the city of Classe,77 and over which our com-
mon son, the abbot Claudius, is known to preside, has endured many disadvan-
tages and grievances from your predecessors. For that reason, your Fraternity
ought to provide for their future, providing quietness with a salutary arrangement,
so that those living the monastic life there in the selVice of God may persevere
with free minds, and with the support of His grace. But in case, due to a custom
that should rather be emended, someone should presume to cause trouble there at
some stage or other, it is necessary that your Fraternity should preselVe with
enthusiasm those customs that we have taken care to enumerate below, so that
they should provide no further opportunity for destroying their quietness. 78
Therefore, let no one dare any more to remove anything from the
revenues, property or books of the aforesaid monastery, or from any place that
it owns, in any way at all, or by any kind of inquiry, nor cause any incur-
sions 79 or trickeries. But if some dispute should perhaps arise between the
church of Ravenna and the aforesaid monastery, and it cannot be settled
amicably, let it be brought to an end in the presence of God-fearing men,
chosen from both parties, without any wilful delay, with the holy gospels as
mediators. 80 But on the death of its abbot, no stranger should be ordained,
unless from the same Christian way of life, but someone chosen by the com-
munity for themselves, of their own will, and elected without fraud or any
venality.81 But if they should be unable to find a suitable person from
among their own number, they should likewise carefully select one for them-
selves from another monastery, to be ordained.
73. The role of defenders as such appears to have ended when Gregory died.
74. This letter was sent with the following one.
75. For Marinianus, see Epp 5.51, 61; 6.1, 2, 24, 28; 7.39, 40; 8.10, 18.
76. Gregory's own monastery of Saint Andrew, in Clivius Scauri, Rome. See Ep 8.12 above.
77. For the on-going trouble between this monastery and the bishops of Ravenna, see
Epp 2. 38; 5.25; 6.24.
78. Compare what follows with Epp 5.47, 49.
79. The Latin immissio was rare, and had the sense of 'admission' in Classical times, but
in Gregory's day it implied violence, in attacks or incursions.
80. See Codex Justinianus 3.1.14.
81. See Codex Justinianus 1.3.46; Justinian, Novellae 123.34; Regula Benedicti 64.

BOOK EIGHT
515
While the abbot is alive, no person should be placed over him in his own
monastery for any reason, except perhaps when crimes arise (Heaven forbid!),
that are shown to be punishable by the holy canons. Equally, precautions must
be taken that, if the abbot of this monastery is unwillini' his monks ought not
to be removed from there to supply other monasteries 2 or for Holy Orders,
or for some clerical position. But if they are abundant in number, and there
are enouglLuYCelebrate the praises of God and to carry out the services of the
monastery, then the abbot may with devotion offer some of those who are
spare, and whom he thinks worthy in the sight of God. If he has a sufficient
number but is still unwilling to hand any over, then the bishop of Ravenna
should take monks from those in excess to supply other monasteries. But not
one should be produced from there for a Church office, unless the abbot of
the place has been warned and offers him spontaneously. But no one from the
aforesaid monastery entering Holy Orders, should any longer have any power
or freedom to live there.
It should be observed also that no catalog of the goods or documents of
the same monastery ought to be made by priests, whenever the need arises,
but the abbot of the place should make an inventory of the goods together_
with other abbots.
Whenever the abbot should wish perhaps to visit the Roman pontiff, or
to send someone there, for the benefit of his monastery, he should be allowed
to do so in every way.
Furthermore, the monasteries should eagerly await the arrival of bishops,
yet it has been reported to us that, in the times of your predecessor, the
aforesaid monastery was greatly burdened by the occasion of providing him
hospitality. Your Holiness, therefore, ought to moderate this, so that the
bishop of the same city may be granted the favor of visiting and encouraging
the monastery, whenever he wants to. But the bishop should fulfill his office
of love there in such a way, that the monastery does not suffer any burden.
However, the aforesaid abbot not only had no fear of your Fraternity often
visiting his monastery, but even desired it longingly, knowing that the
substance of his monastery could not be burdened at all through you.
8.18 Gregory to Marinianus, bishop of Ravenna I April 598
Because a long delay has so far detained our joint son, the abbot Claudius, at
our place, it has brought it about that he has been great comfort for us, as you
know, in the word of God. We had wanted to keep him here even longer than
now, except that he himself would have quickly gone to his own monastery,
and we would know that his presence was entirely necessary for the commun-
ity of his brethren.
82. Editors (except for Norberg) have followed the reading in el and replaced an ad
before ordinanda, essential for the syntax (as used two lines below), and easily lost in the
transmission of any text.

516
THE LETTERS OF GREGORY THE GREAT
For that reason, because we have foreseen that he should be readily
available, just as usefulness required and was demanding, we recommend him,
and we exhort your Holiness to do this. Receive him with priestly affection,
devote paternal love to him and to his monasteries, as is fitting, refresh him
with the consolation of your kindness, accommodate yourself earnestly to
being his tutor, allow him to have time for quiet and for the benefit of his
brethren, made free from all disturbance by the benefit of your assistance, and
love him as you know he is loved by us, so that he may recognize the affec-
tion of your Charity, that he experienced in the past, multiplied for himself,
and may rejoice that he has found us again in you.
8.19 Gregory to Agnellus, bishop of Terracina 83 I April 598
It has come to our attention that some people there, terrible to relate, are
worshiping trees and perpetrating many other illegal acts, contrary to the
Christian faith. We are amazed why your Fraternity has put off correcting this
with a strict punishment. For that reason, we encourage you with this present
letter to enquire into these with a very careful investigation, and when you
find out the truth, have just such a punishment inflicted on them, as could
both please God and make their penalty provide an example of punishment
for others. But we have written also to Maurus, a very famous count, saying
that he should give your Fraternity support over this matter, as long as you
could not find an excuse to arrest them. 84
But we have found that many excuse themselves from guard duty on the
walls, so let your Fraternity be concerned, and do not let anyone be excused
from guard duty, through the name of our church, or of yours, or in any
other way. Let all in general be compelled to do so, and then, as everyone
keeps watch, the custody of the city can be better ensured, with the help of
our Lord.
8.20 Gregory to Marinianus, bishop of Ravenna I April 598
John, the bearer of this letter, complains that his wife is taking refuge from the
molestations of a certain George, and has been long residing in venerable
precincts, but so far has found no support. 85 He asserts that there is a
controversy over her condition, and has sought that she be recommended to
your Fraternity. Therefore, with these words we exhort you, that you should
provide protection for the same woman, while preserving jstice, and should
not allow her to be troubled by anyone, in any way, contrary to the demands
of reason. But if the question about her status continues, take care that it is
83. For Bishop Agnellus, see Epp 2.45; 3.13; 7.16.
84. The logic here is odd at first sight, but Gregory is saying, ironically, that if Agnellus
could not find an excuse to punish them, the count would. Barmby added another negative.
85. There is some doubt over the wife's status, free or slave, as she seeks sanctuary in
a church, it seems. She may have been a slave, owned by George.

BOOK EIGHT
517
brought to trial, without any oppression and in a lawful manner. Thus, when
the truth has been found out, and what the order of law requires has been
determined, neither side should complain it has endured some prejudice.
8.21 Gregory to John, bishop of Syracuse 86 I May 598
Felix, the bearer of this letter, has complained to us that, although he was
born of Christiari parents, was given by some Christian to a Samaritan, which
is terrible to relate. 87 And while neither the reasoning of law, nor the rever-
ence for religion, allows men of this sort of superstition to possess Christian
slaves in any way at all, yet he asserts that he remained as his slave per-
manently for eighteen years. But he said that, when Maximian, your predeces-
sor of holy memory, found out about this, he was freed from his evil slavery
to the Samaritan, by him, influenced by priestly zeal, as was fitting. But the
son of the same Samaritan is said to have been made a Christian five years
later, and certain men are trying to return the aforesaid Felix into slavery to
him, as he himself tells us. Let your Holiness, therefore, inquire diligently into
these matters about which we have been told, and if it is certain that he is in
this position, you should be keen to protect him, and do not allow him to be
troubled by anybody, for any sort of reason. For, while the laws would pro-
hibit slaves to a superstitious sect from being openly returned to slavery under
them, when preceding their masters in adopting the faith, how much more
ought this man, born from Christian parents and made a Christian from early
childhood, not endure any inquiry at all? Especially so, as he could not be the
slave of the Samaritan's father. And it is clear that he, rather, could suffer a
penalty coming from the laws, due to his wicked presumption. And for that
reason, as we have said, the defense of your Holiness should so protect him
with good reason, that nobody should have the freedo of afflicting him any
more, with any sort of argument.
8.22 Gregory to Rusticiana, 88 patrician I May 598
I remember having written to your Excellency some time ago, and I repeatedly
encouraged you to revisit soon the threshold of Saint Peter, prince of the
apostles. I do not know what your great delight is in the city of Constanti-
nople, and what your oblivion is of the city of Rome. So far, I have been
thought unworthy of obtaining anything from you, on this matter. For how
much it could benefit your soul, for collecting the rewards of eternal life, and
how much it would also totally suit your glorious daughter, her Ladyship,
Eusebia, we attend to with great care, and you also can consider with greater
86. For this bishop John of Syracuse, see Epp 5.20; 6.18, 20, 43; 7.9, 36.
87. Compare this letter with Ep 6.30.
88. For Rusticiana, see Epp 2.24; 4.44; 13.24. For her daughter, Eusebia, wife of Appio,
See Epp 2.24; 4.44. See the Introduction, p. 8 for Gregory's relationship with this important
family.

518
THE LETTERS OF GREGORY THE GREAT
care. But if you require my son, Peter, your servant, whom I have found to
be wise beyond his years and keen to grow up, you will find how much love
there is among all who live here towards your Excellency, and how great the
longing to be worthy of seeing you again. If we are warned in Holy Writ, as
taught by our Lord, that we should love even our enemies,89 we should con-
sider how great a fault it is not to love even those who love us. And if, per-
haps, they are said to be loved, we know most certainly that nobody can love
those whom he does not want to see. 90
But if, in fact, you are afraid of the swords and wars of Italy, you should
observe most carefully what great protection is given to this city by Saint
Peter, prince of the apostles. For we have been preserved for so many years,
unharmed amid swords, with God's support, without a large population of
people, and without the support of soldiers. We say this, because we love you.
But may almighty God grant whatever he sees as benefiting your soul for ever-
more, and whatever he sees as benefiting the reputation of your home at the
present tIme.
As for the ten pounds of gold 91 that your Excellency sent over for the
redemption of captives, I have received it, brought by my aforesaid son. But
I ask that the heavenly grace, which allowed you to give the gold as a reward
for your soul, may allow me to distribute it without any contagion of sin, so
that we are not stained by what you use to wipe away your sins. May al-
mighty God, who sees your bodily weakness and pilgrimage, comfort you al-
ways with his grace, and by the life and health of my most charming son, his
Lordship Strategios,92 so that He may nurture him both for your sake, for
a long time, and for his own sake, for eternity. May He both fill you and all
of your family with present good things, and allow you to have heavenly
grace. But we ask that the glorious Lord Eudoxius be greeted on our behalf. 93
8.23 Gregory to Pantinus, defender 94 I May 598
From a report by Domina, the abbess of the convent of Saint Stephen, that
was established in the territory of Agrigento, we find that many of the Jews
want to be converted to the Christian faith, inspired by divine grace. But it is
necessary, we hear, that someone should set out for that place, at our
command. Therefore, holding this authority, we order you to give up every
excuse and to go to the aforesaid place, and quickly assist their desire with
your encouragement and the favor of God. But if it seems a long time or
89. See Mt 5:44 and Lk 6.27, 35.
90. There may be echoes here of 1 J n 14: 12, 20.
91. The equivalent of 720 solidi.
92. The son of Eusebia. He was still alive in June 603 (see Ep 13.33). As stated before,
it is not impossible that this young man was godson to the pope, like Maurice's eldest son.
93. For Eudoxius, see Ep 2.24.
94. For Fantinus, defender of the papal patrimony in the Palermo region, see Ep 4.43.

BOOK EIGHT
519
gloomy for them to wait for the solemnity of Easter, and you know that they
are in a hurry to be baptized now, so that a long delay (Heaven forbid!), is not
able to change their minds again, speak with our brother, the bishop of the
place itself. And so, when penitence and abstinence have been prescribed for
forty days, they should be baptized, protected by the compassion of almighty
God, either on a Sunday or if a much celebrated festival should perhaps
occur. 95 For Mnature of these times also, because of the destruction that
is rampant, forces us not to put off their desires with any delay. However, for
any of them whom you know are poor, and cannot afford to purchase a vest-
ment for themselves, we want you to purchase and provide a vestment, for
them to have at their baptism. You will know that the price you pay for them
should be charged to your accounts. But if they should have chosen to wait
for the holiness of Easter, speak with the bishop again, so that some of them
can now become catechumens and he may visit them frequently, and show
concern for them, and inspire their minds with encouraging advice. Thus, the
longer away the festival is which they await, the more they might prepare
themselves, and support it with fervent desire.
Furthermore, let it be your concern to examine with all zeal and diligence,
as to whether the above-mentioned convent, over which the aforesaid Domina
is in charge, has sufficient means, or suffers some need. And be quick to
inform us in detail whatever you find out to be the truth, and what has been
done about these who want to be baptized.
Month of June, first indiction
8.24 Gregory to Sabinian, bishop of Zara 96 I June 598
Dearest brother, I am happy enough over your sincerity, because, with the
discretion of a caring judgment, I know that you are obedient, when you need
to obey, and resist with priestly zeal, when resistance is required. For a page
of your epistle, that you sent through the bearer of this letter, has revealed
with what great alacrity of devotion you submitted yourself to these charges,
which we made over the fault of your past sinfulness. For it could not be
received by a beloved brother, other than as a considerate command. Thus I
trust in the compassion of almighty God that his grace so protects you, that,
absolved from other sins through this also, you may rejoice that you were
obedient advantageously. But as for the fact that your Charity has signified
that you are distressed by the jealousy of Maximus, the excommunicated sin-
95. This reference is important, as it indicates a change in the observance of the
Church's practice of the rites of Christian initiation. Until then, the normal practice had
been that neophytes embarked on a drawn-out process, over several years, the' catechumen-
ate.' The candidates were baptized at the end of this process, and admitted to the eucharist.
Bere Gregory indicates that circumstances could justify a shortening of the process, with a
neophyte able to receive the sacraments after a period of just forty days.
96. See Ep 8.11 above.

520
THE LETTERS OF GREGORY THE GREAT
ner, you ought not to be disturbed. Rather, it is proper that you should
endure empty billows that swell in moderation, by putting up with them
patiently, and you should scatter the foaming waves with the virtue of
perseverance. For patience knows how to lighten what is heavy and conquer
with constancy what is savage. And so, do not let adversity depress your
spirits, but let it inspire them. Let your priestly vigor show you to be more
daring in all things. For it is certainly evidence of the truth, when anyone
shows himself more prepared for hardships, and braver in adversities. There-
fore, so that the strength of rectitude cannot be torn from the goodness of
deliberation, by any impact, settle the movements of your mind on the
solidity of that rock, as you have begun to do, on which you know our
Redeemer has founded the Church throughout the world, so that the righteous
footsteps of a sincere heart should not stumble on a devious path.
But do not believe that we are negligently overlooking what you wrote
to us, and what the bearer of this letter explained in our presence, for we are
thinking about these matters extremely carefully.
We have given a very accurate description of everything to our most
beloved son, the deacon, Anatole,97 both already before, and now again,
encouraging him to hasten to do strictly and zealously whatever concerns the
peacefulness of your Charity and of your sons, with the supporting help of
our Creator. And do not let grief affect your Fraternity, therefore, nor let
anyone's enmity afflict you. For, with the help of divine grace, we are con-
fident that it will soon come about both that the presumption of the aforesaid
sinner and excommunicated priest will be reprimanded more strictly, and that
your quietness will arrive, just as you desire. We have also by no means
omitted to write about the depravity of the man himself, to our most excellent
son, the exarch,98 who is keen to commend him to us.
But as for the priest, about whom your Fraternity has consulted us,
through the report of the bearer of this letter, you should know that after his
lapse, he should not be able to remain in Holy Orders, nor be restored to his
position. But he should be dealt with more leniently, because he is said to have
confessed the crime he committed with a ready admission.
Furthermore, this letter-bearer intimated equally certain privileges of your
church, granted by our predecessors. We wish to be more accurately informed
about these writings by your Charity, and if any of them are lying in your
church records,99 it is necessary that copies of them should be sent over
here, so that, whatever concerns the reverence for your honor, or the spirit of
the aforesaid church, we can renew with a willing mind.
97. Anatole was the pope's emissary in Constantinople at this time; see Ep 7.27.
98. The exarch of Italy, Callinicus, stationed at Ravenna: see Epp 7.19, 26; 9.142, 155.
99. For the Latin scrinium, 'writing-room,' sometimes used by modern historians.

BOOK EIGHT
521
Urgently persuade our glorious, common son, Lord Marcellus,100 to
come here, if he wants to, for I desire to see him in every way. But if he shall
choose to stay there, reveal yourself to him with the love that suits him, so that
you may respond to the affection that the man himself feels for you, as is proper.
May almighty God guard you with the gift of his grace, and protect you,
and inflame your heart for those things that always please him.
.-/
8.25 101 Gregory to Victor, bishop of Palermo 102 I June 598
Just as there should not be a freedom for Jews to presume anything in their
synagogues, beyond what has been permitted by law,103 even so, in what
has been allowed to them, they should not sustain any prejudice. A petition,
which is contained in the appendix, was presented by them, and it tells you
about what the Jews living in this city of Rome have complained to us, on
behalf of these who live in Palermo. Therefore, if the complaint is based on
the truth, your Fraternity ought to examine the import of the law for them
diligently, and you should protect and preserve whatever has been decreed
about this matter, in such a way that neither you appear to be doing some-
thing unjust, nor do they seem to be suffering from prejudice.
But if there is something that could prevent the restoration of what they
reasonably demand, judges must be chosen from the parties, so that they can
define those things that are in accord with justice. But if perhaps the argument
itself cannot be finalized there, it is necessary that the case should come to us,
so that we can decide what seems true to justice, without your ill-will. And so,
until the case itself can be finalized, your Fraternity should suspend yourself
from consecrating places that are said to have been taken from them. 104
8.26 Gregory to John, bishop of Syracuse 105 I June 598
It came to our attention that certain clerics from the churches of Italy were
selling off sacred vessels in Sicily. We gave directions, therefore, that our
notary, Pantaleo,106 should look for the same vessels, with a careful inves-
tigation. After he was involved in allegiance to your Holiness, we have learnt
that he neglected the same case. And so your Fraternity ought to provide for
100. Marcellus was a nobleman and an eloquent scholastic, dear to Gregory, who wants
him to join him in Rome here and in Ep 4.38; see also Ep 3.22.
101. This letter was sent in the same batch as the next two.
102. For Victor, bishop of Palermo, see Epp 1.70; 3.27; 5.4; 6.41.
103. See Justinian, Novellae 146; Cassiodorus, Variae 2.27; 3.45; 4.43.
104. This sentence reveals the substance of the complaint by Palermo's Jews to Gregory.
Their synagogues were being forcibly converted into churches.
105. For Bishop John of Syracuse, see Epp 5.20; 6.18, 43; 7.9, 36; 8.21.
106. For his notary, Pantaleo, see the note to Ep 3.40. As Gregory's vicar in Sicily,
Bishop John could apparently make use of the personnel administering the papal patrimony
there. Hence Gregory's instruction to him is that Pantaleo be allowed to investigate the
unlawful sale of church plate.

522
THE LETTERS OF GREGORY THE GREAT
it with suitable concern, and should let him relax for whatever time he thinks
appropriate, to complete those things themselves. In this way, you yourself could
receive support from him, and he himself could successfully carry out what he was
ordered to do, with God's help. For it is necessary that he should come here in
the next indiction, and inform us in detail about all these things, in our presence.
8.27 Gregory to John, bishop of Syracuse I June 598
The order of ecclesiastic strength is destroyed, either if illegal acts are rashly
presumed, or if things disallowed are tried, without punishment. Thus, it has come
to our attention that deacons of the church of Catana have presumed to go out
wearing kid-leather boots. 107 Until now, you well recollect that this has not
been allowed for anyone throughout Sicily, except only for the deacons of the
church of Messina, and that was granted without doubt by our predecessors, long
ago. Because, therefore, the daring of such great temerity should not be considered
lightly, your Fraternity should inquire into it in great detail, and if you find it to
be just as we were informed, whether they presumed to do it by themselves, or
with the authority of someone else, inform us in detail, so that we can arrange
what should be done, once the truth is known. For if we are negligent and fail to
deal with those evil practices, we open up a path of excess to others.
8.28 Gregory to Eulogius, bishop of A1exandria 108 I July 598
An address by a man of learning is always valuable, because the listener either
learns what he knew he did not know, or gets to know, which is better, that
which he did not know that he did not know. In this matter, I have now been
made one of your listeners, as your most holy Beatitude took pains to write
to me, that I should send over the acts of all the martyrs, which were collected
by Eusebius of Caesarea, in the times of Constantine, of pious memory. But
before the writings of your Beatitude, I did not know if they had been col-
lected in this way, or even if they existed. And so, I give thanks, because,
taught by the writings of your most holy learning, I have begun to know what
I used not to know. For beside what is contained in the books of the same
Eusebius, on the acts of the holy martyrs, I have not learnt of any in the
archives of this Church of ours, or in the libraries of the city of Rome, except
for a few examples collected in a volume of a single manuscript. But we have
the names of almost all the martyrs collected in one manuscript, with their
passions 109 allotted to special days, and we celebrate solemn Mass in vener-
ating them on each such day. However, in the same volume, there is no men-
107. The compagus was a high boot normally worn by military officers, probably made
from kid-leather. Here the boots are only allowed in Messina, ostentation permitted by an
earlier pope. Gregory tactfully avoids naming him. But his emotive use of 'presumption' and
'temerity' suggests that he would like the practise to be stamped out immediately.
108. For Eulogius, patriarch of Alexandria, see Epp 1.24; 5.41; 6.61; 7.31, 37.
109. Using 'passion' in the technical sense of the death Qiterally, 'suffering') of Christ
and of his hQly martyrs.

BOOK EIGHT
523
tion of who suffered and how he did so, but simply his name, and the place
and day of his passion, are put don. From this, it comes about that many,
from diverse lands and provinces, are known as having been crowned with
martyrdom, as I said before, on their particular days. But we believe that you
have these. However, as for what you wanted to be sent over to you, we
looked for it nly, but did not find it. But we are still looking for it,
without finding it. If it can be found, we shall send it over to you.
With regard to the wooden beams, you write that they were short, but
the nature of the ship through which they were transported caused it, because,
if a larger ship had come, we could have sent across even larger beams. And
you say that, if we are sending over bigger ones, you are paying for it. We
certainly thank you for your generosity, but we are prohibited from accepting
a payment, forbidden by the gospel. For we do not buy those beams of wood
that we send over, and how can we accept a parcment, when it has been
written: 'Freely you have received, freely give.,l 0 And so, we have now
sent over small beams through the ship-owner, to suit the size of the ship. An
account of them has been added below. But next year, if it should plc;ase
almighty God, we shall prepare larger ones.
We have received the blessing of Saint Mark the evangelist, or rather, to
be more accurate, of Saint Peter the apostle,lll with that charm with which
it was transmitted, and offering an address of greeting, we ask that your
Beatitude deigns to pray on our behalf, so that we deserve to be snatched from
the present evils more quickly, and not excluded from future joys.
8.29 Gregory to Eulogius, bishop of A1exandria l12 I July 598
Our common son who bears this letter, when bringing the letter of your
Holiness, found me sick, and left me sick. For which reason, it happened that
the tiny flow of my brief letter could scarcely have broken out, in reply to
your Beatitude's large fountain. But it was due to a heavenly gift that, while
I was lying in bodily pain, I received the letter of your most charming Holi-
ness, which made me sublimely joyful over the doctrine of the church of Alex-
andria, over the conversion of heretics and over the concord of the faithful,
so that the joy itself in my mind tempered the immensity of my complaint.
And indeed we always rejoice over your good deeds, with new exultation, and
yet we in no way think that your acting so perfectly is at all new. For as the
members of your sacred church grow in number, just as spiritual crops are
multiplied for a granary in Heaven, we have never thought this unlikely,
through the grace of almighty God, which has flowed abundantly into your
mOst blessed self. And so we have offered thanks to our almighty Lord, as we
110. Mt 10:8.
111. Gregory saw the see of Rome as uniting, but not controlling, the sees of Alexandria
and Antioch, through the all-important prince of the apostles, Saint Peter.
112. See Ep 5.41 to Eulogius, for an earlier objection to the 'universal' title.

524
THE LETTERS OF GREGORY THE GREAT
see fulfilled in you what was written: 'A large crop comes by the strength of
the bull.' 113 For if a strong bull had not dragged the tongue's plow in the
earth of the listeners' hearts, such a large crop of converts would not have
grown at al1.
But since in the good things that you are doing I know that you rejoice
in others, I give you an offering in return for your grace, and report something
very similar. For while the English race, who live in a corner of the world,
still remained faithless in their worship of trees and rocks,114 thanks to the
support you gave me with your prayer, I decided to send over a monk of my
monastery to preach to them. And with my permission he was elected bishop
by the bishops of Germany, and with their support also, he crossed over to
the aforesaid people at the edge of the world, and now letters have already
reached us about his safeV and work, stating that either he, or those who
crossed over with him,ll are ablaze with such great miracles among that
same race, that they seem to be imitating the virtues of the apostles with the
proofs that they provide. And in the solemnity of our Lord's nativity, which
was celebrated during this first indiction, it was reported that our brother and
felfow-bishop baptized more than ten thousand English. 116
I described this so that you would know what you achieve by speaking
to the people of Alexandria, and what you achieve through your prayer, at the
edge of the world. For your prayers are in a place where you are not present,
and their holy operations are revealed in a place without you.
Furthermore, with regard to the person of Eudoxius the heretic, 117
about whose lapse I have found nothing written in Latin, I rejoice that I have
been completely satisfied by your Beatitude. For indeed you have put forward
the evidence of Basil, Gregory and Epiphanius, very strong witnesses, and we
know that he is clearly dead, after our heroes have hurled so many javelins at him.
But concerning these errors that are now proved to have arisen in the
church of Constantinople, you have replied most learnedly, and as was proper
for such a great see in giving its judgment. Wherefore we offer thanks to al-
mighty God, because the tablets of God's covenant are still inside the ark. For
what is the heart of a priest if not the ark of the covenant, wherein the tablets
of the law are lying, without doubt, since spiritual doctrine is strong there.
113. Pry 14:4.
114. For this literary topos, see the note to Ep 8.4. His 'in a- corner of the world'
suggests how distant England seemed to Gregory, who had never travelled that far north.
115. The alternative is surprising, as is Gregory's total omission of Augustine's name,
at his moment of triumph. It suggests that the other monks were 'ablaze with miracles.'
116. For other accounts of this extraordinary success of Augustine's English mission,
see Gregory, Moralia in lob 27.11, John the Deacon, Vita Gregorii 2.36, and Bede, Historia
ecclesiastica 1.27 and Book 2. Gregory says that the monk was elected bishop by the bishops
of Germany. Bede adds that it took place at ArIes. See the Introduction, pp. 66-72, for
Bede's misleading account.
117. Se Ep 7.31.

BOOK EIGHT
525
Your Beatitude has also been keen to indicate that you are no longer using
arrogant titles, which derive from the root of vanity, and you speak to me,
saying 'just as you ordered.' I beg you, remove that word 'ordered' from my
hearing, because I know who I am, and who you are. For you are a brother
to me in rank, a father to me in morality. And so I did not order you, but
took care to indicte what seemed right. However, I find that your Beatitude
has been unwi to follow perfectly what I entrusted to your memory. For
I said that you ought not to write anything like this to me, or to anyone else,
and behold, in the preface to the letter which you sent to me, you took care
to print the words of an arrogant title, which I had banned, calling me 'uni-
versal pope'. I beg your most charming Holiness not to do so any more, because
what is bestowed on another without good reason is removed from you. For I
myself seek to be made happy not with words but with my behavior. Nor do I
think it an honor where I know that my brethren are losing their honor. For my
honor is the honor of the universal Church. My honor is the solid strength of my
brethren. Then have I been truly honored, when the honor owed to each indi-
vidual is not denied. For if your Sanctity says that I am the universal pope,
you deny that you are universal, while claiming that I am universal. But may
Heaven forbid it! Remove those words that inflate vanity and damage affection.
And indeed, your Sanctity knows that this title was offered to my prede-
cessors in the holy synod of Chalcedon, and from subsequent fathers after-
wards. And yet none of them ever wanted to use this title, so that while in
this world they loved the honor of all the priests, they would protect their
own honor before almighty God.
Therefore, in expressing due words of salutation, I beg you to deem me
worthy of being remembered in your holy prayers, so that I may be freed
through your intercessions from the sins which envelop me, as I cannot do so
through my own merits.
8.30 Gregory to Secundinus, bishop of Taormina l18 I July 598
The monks of the monastery of Castellium l19 have put forward a petition,
which is contained in the appendix, and it has revealed a complaint. Therefore,
your Fraternity should be keen to examine what they assert, with careful con-
cern, and if you find it to be based on the truth, you should give them your
protection, and provide for the setting up of the monastery, which is united
with their monastery, using some monks there, chosen from their community.
For orderly reason does not allow that the monastery itself, especially against
the will of its founders, should be removed from their control, to that of a
layman in particular, or that it should need to claim something for that right.
118. For Bishop Secundinus of Taormina, see Epp 1.71; 3.56; 6.35.
119. The monastery of Castellium (or Vivarium) was founded by Cassiodorus, close to
Squillace. He describes it in his lnstitutiones 29. It seems that the monks there wanted to set
up a 'daughter' house in the diocese of Taormina. See also Ep 8.32 below.

526
THE LETTERS OF GREGORY THE GREAT
8.31 Gregory to Dominic, bishop of Carthage 120 I July 598
The letter of your Holiness, which we received when brought by the bearer
of this letter, talked about priestly modesty in such a way, that it somehow
charmed us with the bodily presence of its author. For rarity of conversation
does not cause any harm, when the affection of love remains continually in
the minds of men. And the power of love is a great one, beloved brother, as
it binds hearts together with mutual affection, with the chain of its sincerity.
It does not allow them to be separated from the unity of grace, it joins the
disjointed, protects what is united and makes those unknown to one by sight
to be well known through love. Whoever, therefore, fixes his mind on the
hinge of this virtue, is not torn from the dwelling-place of the heavenly
homeland by the impulse of any sort of adversity. For, wherever he may turn,
he does not depart from the threshold of his commandments. Thus it is said
in praise of the same love, by the outstanding preacher: 'that is, the bond of
perfection.,121 We 'see how much praise it has, as it not only generates per-
fection in the mind, but it also binds men's minds.
Since, therefore, the words of your letter reveal you as being inflamed by
the fire of this virtue, I rejoice in the Lord with plentiful exultation, and I
hope that this may be more and more resplendent in you, because the flame
of the shepherd is the light of the flock. For it is fitting, it is truly fitting that
the Lord's priest 122 should shine brightly in his morality and in his life, so
that the people entrusted to him, may be able both to choose what to follow,
and see what to correct, as if in the mirror of his life.
Furthermore, as you know from where priestly ordination took its
beginning in African regions, you act in a praiseworthy manner, as you love
the apostolic see, and return with prudent recollection to the origin of your
office, and remain in your affection for it with commendable constancy. For
indeed, it is certain that, whatever amount of reverence and devotion you
show to it in a priestly manner, you add to your honor. For through this, you
ask that it should be bound to you, with vicarious love.
It remains, dearest of brothers, that we should ask our almighty Lord with
persistent prayer to direct the steps of our heart along the path of his truth,
and to allow us to show with our deeds the office of our title, by the grace of
his protection, so that He may bring us to his heavenly kingdoms.
120. For Bishop Dominic of Carthage, see Epp 2.40; 5.3; 6.19, 63; 7.32.
121. Col 3:14: 'Above all these things, put on charity, which is the bond of perfection.'
122. The word-play on Dominicum (bishop) and dominicum ('of the Lord') is under-
lined by the repeated decet ('it is fitting'). With the carissime ('most beloved'), it suggests a
very close bond of friendship, and harmony between Rome and Carthage.

BOOK EIGHT
527
Month of August, first indiction
8.32 Gregory to John, bishop of Squillace I August 598
It is certain that it is extremely serious and contrary to a priest's way of life,
to wish to abolish the privileges of any monastery, bestowed on it long before,
and to strive to reduce to nothing what has been set aside for quietness. Even
so, the monks of the monastery of Castellium, which was established in the
city of your rJ:aternity,123 have complained to us that you are in a hurry
to introduce into that monastery certain practices, which are contrary to what
was promised by your predecessors, and have been preserved by a long-lasting
custom, and you want to disturb an ancient arrangement with some sort of
novelty. We exhort your Fraternity, therefore, with this address, that, if it is
so, you should restrain yourself from troubling it without any excuse, and not
attempt to tear from them, by making use of any opportunity, what has been
protected for it over a long time. Rather, you should be keen to preserve all
of its rights unimpaired, and without any opposition, and know that it is right
for you to do no more in that monastery than it was right for your prede-
cessors.
Indeed, the monks have complained equally that your Fraternity has re-
moved certain things from the monastery, under the guise of a sort of present.
And so, it is necessary that, if you recollect having accepted something
improperly, you should restore it without delay, in case the sin of avarice finds
you seriously guilty, when priestly munificence should rather have shown you
being generous towards the monastery. Therefore, preserving all things that
have been promised and preserved, as we have said, by your predecessors, talre-
care to be vigilant over the activities and way of life of the monks residing
there. And if you find any monk there living sinfully, or guilty of some sin
of impurity (Heaven forbid!), take care to correct him with a strict and regular
punishment. For, as we want your Fraternity to abstain from what is being
acquired unsuitably, even so, we warn you to be concerned in every way with
what pertains to correctness of discipline and the guardianship of souls.
The monks of the aforesaid monastery also indicated that a fortress, which
is called Squillace, was built on land under the control of their monastery, and
because of this, those living there signed documents pledging to pay compensa-
tion each year, but afterwards they showed contempt over it, and suspended
themselves from the same payment for no reason. Therefore, your Fraternity
should take care to learn the truth in detail, and if you find it so, you should
be urgently keen that they do not put off paying what they promised, as rea-
son demands it also, so that they may possess what they hold in peace, and the
rights of the monastery may not incur any damage.
Furthermore, the monks of the aforesaid monastery have complained to
Us that their abbot has conceded to your Fraternity, with the title of a gift,
land extending six hundred feet inside the fortress of Squillace, under the
123. See Ep 8.30.

528
THE LETTERS OF GREGORY THE GREAT
pretext of a church being built there. And for that reason, we want as much
land as can be surrounded by the walls of a church, when built on it, to be
claimed as being under the church's control. But, let whatever can be outside
the walls of the same church revert to the monastery's control. For the sta..
tutes of both secular laws and of sacred canons do not permit the property of
a monastery to be separated from its control by any sort of title. 124 For
that reason, restore without any delay the gift of the same land, which was
made unreasonably.
8.33 Gregory to Leontius, ex-consul I August 598
Since 'in a great house there are not only vessels of gold and of silver, but also
of wood and of earth, and some for honor and some for dishonor,'125 who
would not know that for the fold of the universal Church, some as vessels of
dishonor, as it were, are allotted to the lowest tasks, but others as vessels of
honor, are suited to elegant roles? And yet, it very often happens that both the
citizens of Babylon are in menial service to Jerusalem, and the citizens of
Jerusalem, that is citizens of the heavenly country, are allotted to Babylon in
menial service. For when the elect of God, endowed with high morality,
adorned with modesty and not seeking money of their own, are allotted to
earthly tasks, what else is it than the citizens of holy Jerusalem doing the
menial service of Babylon? And when some men, unbridled in their wicked
morality, hold a place of holy honor, and in the very things which they seem
to do well, they look for praise for themselves, what else is it than the citizens
of Babylon carrying out the menial work of heavenly Jerusalem? For Judas,
indeed, while he was associated with the apostles, long preached the redeemer
of the human race, and made signs with the rest. But because he was a citizen
of Babylon, he carried out his work as menial service to heavenly Jerusalem.
But Joseph, by contrast, when led into Egypt, did service to an earthly palace,
and took care of his ministry amid temporal affairs, offering whatever was
justly owed to a transitory kingdom. But because he was a citizen of holy
Jerusalem, he carried out his service to Babylon, as was said above, in humble
service only.
I believe that you are a follower of his, good sir, as I know that you act
with a gentle spirit, while involved in earthly activities, and guard the citadel
of humility in all things, and attribute to individuals what is just. For many
report such good things about your Glory that I should li_ke not just to hear
about them, but to see them. Yet the good reputation of him whom I am not
allowed to see gives me nourishment. But the woman who poured the
alabaster box holding an image of the Holy Church, that is, of all the elect,
124. See Justinian, NO'lJellae 7.1; 120.
125. 2 Tm 2:20. The NAB has 'lofty / humble use,' that misses the force of the emotive
Latin (and Greek) antithesis, echoed by Gregory below.

BOOK EIGHT
529
filled the house with her ointment. 126 And when we hear something about
good acts, we draw in a breath of sweetness through our nostrils, as it were.
And when Paul the apostle said 'we are a sweet aroma of Christ,,127 one
should clearly understand that the apostle was portraying himself as a taste,
indeed, for those present, but as an aroma for those absent.
We also greatly rejoice over this, that the gifts sent over by you were not
unlike your charicter. For, indeed, we received oil of the holy cross, and wood
of aloes. One to bless by touch, the other to give a nice aroma when burnt.
And so, it was fitting that a good man should send over those things, which
could have placated the anger of our Lord towards us. You sent many other
things also for our provisions, because, as we exist in mind and flesh, it was
necessary that we should be sustained in both. But your most charming mind
admits that it was extremely embarrassed about sending these over, and says
it is placing a shield of love in front of the same modesty. But I hang on these
words in every way, because in such clear proof of his mind, I know that he
could never take away what belongs to another, as he blushes at this very
thing, that he is generous with what is his. Indeed, you call your gifts small,
which are large. But I believe that the very humility of your Glory makes
them still greater. And you ask me to receive them with goodwill. But while
on that, recall to your memory the two mites of a certain widow. 128 For
if she pleased God, as she offered a little with goodwill, why should he who
has given much with a humble mind not please human beings? Furthermore, we
have sent over, as a blessing of Saint Peter, prince of the apostles, a key of his
most holy sepulcher, in which a blessing from his chains has been inserted, so that
what bound his neck for martyrdom, may free yours from every sin. l29
8.34 Gregory to the illustrious Adeodata 130 I August 598
The letter of your Glory has brought great joy to us, because it signified that
you have a desire for eternal life. But because the fleeting glory of the world
usually obstructs enthusiasm of this sort, we exhort you not to let some
transitory matter revoke that most salutary determination of your mind, or
turn it aside from the path it has embarked on. Rather, let the love of a
heavenly homeland inspire your mind, let rewards which will last stimulate it,
and at the promise of the coming Judge, let it always aspire for what is certain,
and earn what is eternal from temporal things, so that from this, you can be
in true glory and be numbered among the heavenly matrons. Recall to your
mind the good fortunes of the times, the multitude of people, the processions
126. See Lk 7:38, Mt 26:7, Mk:14.3ff, In 12:3.
127. 2 Cor 2:15.
128. See Mk 12:42f, Lk 21:2f.
129. See Epp 1.25 and 6.6, with the Introduction, p. 74.
130. The noblewoman, Adeodata, was a wealthy resident of Lilybaeum in Sicily, where
she founded a convent (Ep 11.5).

530
THE LETTERS OF GREGORY THE GREAT
of dignities, the glory of matrons and the abundance of riches. Consider when
and how all of these were created, and from this, think how they are as
nothing, and that the man who loves such things, is dreaming while awake.
Thus, this recollection should be a great lesson for you, for whatever is
finally brought to an end, ought not to be valued highly. And so, those things
should be sought, those things should be loved most of all, which are neither
transient when discovered, nor fail when acquired. But because nobody can
pursue his desire for them without the grace of heavenly compassion, we pray
our almighty Lord that he grants you both the wish to choose these things
and the power to obtain them, so that he both allows you to live here in fear
of him, and afterwards receives you in the ranks of holy martyrs. 131
Greeting your Glory, therefore, with fatherly love, with regard to the case
of our brother and fellow-bishop, Decius,132 we indicate that we have
decided on this, that we should entrust our brother and fellow-bishop, John,
to hear his case, together with Leontius, a glorious man, as he is said to be a
good and just man. Weare without care most of all because, where we are
concerned in the trial of our brother and fellow-bishop, he could not be
cheated, and a part of the Church could not suffer damage.
8.35 Gregory to Januarius, bishop of Sardinia 133 I August 598
Nereida, a most illustrious woman, has complained to us that your Fraternity
wants her to pay three gold coins, for the burial of her daughter, and that you
are keen to impose an even greater burden on her, beyond her groans of grief.
But if this is truly so, it is all too serious and far from the office of a priest, to
seek a payment from land set aside for rotting corpses, and to want to make
a profit from another person's grief. For this reason, your Fraternity should
restrain yourself from making this request, and should not be troublesome to
her for the rest, especially as she reminds us that in the past Hortulanus, by
whom she asserts that she had the daughter herself, was munificent towards
your church to no small degree. When we acquired the honor of a bishopric,
with God's authority, we totally banned this vice from our Church, and in no
way allowed the wicked custom to be practised again. We remembered that,
when Abraham was asking the sons of Ephron, that is the son of Soor, for a
grave, at a price, to bury his wife's body,134 he refused to accept a payment,
so as not to appear to have made a profit from a corpse. If a pagan, therefore,
showed such consideration, how much more ought we not to do this, we who
131. The two paragraphs above remind one of the processions of male and female martyrs
on the walls of early churches, as in the church of Sant' Apollinare Nuovo in Ravenna, from the
mid sixth century. The image may have been a common one in Gregory's day.
132. Decius, bishop of Lilybaeum, succeeded Theodore in the see, after the latter's death
in 595 (Ep 5.23).
133. For Januarius of Cagliari, see Epp 1.47, 60-62, 81; 2.41; 4.8-10, 24, 26, 29; 8.10.
Compare this letter with Ep 8.3, sent to Donus of Messina, on a similar topic.
134. See Gn 23.

BOOK EIGHT
531
are called priests? Wherefore, 1 warn you not to presume to try this vice of
avarice once again, not even for foreigners. But if you ever allow someone to
be buried in your church, if indeed his parents, relatives or heirs want to offer
something, of their own accord, for the lighting, we do not forbid you from
accepting it. But we totally prohibit anything being sought or charged, in case,
and it is extremely irreligious, either the church is said to be for sale (Heaven
forbid!), or yopear to be rejoicing over peoples' deaths, if you are keen to
make a profit in any way from their dead bodies.
As for the other cases which the petition of the aforesaid Nereida in-
cluded, we exhort you to settle it with a peaceful arrangement, if it can be
done, or certainly not to fail to direct a person instructed in the judgment
deputed by us, as for this, we have directed Redemptus, our defender, and the
bearer of our letter there, to compel the parties to pay attention in the trial,
and to bring into effect what has been decided in court, with urgency in its
execution.
8.36 135 Gregory's reconciliation with Maximus of Salona I August 598
Maximus, a sinner, was elevated to the bishopric of Dalmatia against the will
of his Lordship, Pope Gregory, by some soldiers, during the eleventh indic-
tion, and was guilty of insolence and presumption for seven years. Following
this, after his castigation and verbal lashing by the most blessed and apostolic
Pope Gregory, he came from Dalmatia into the city of Ravenna, to the most
blessed Archbishop Marinianus, and threw himself at full length on to the
flint-stones among the citizens, saying: 'I have sinned against God and against
the most blessed Pope Gregory.'
When he had carried out his penitence for three hours, the exarch,
Callinicus, and the notary of the Roman Church, Castor, together with the
archbishop, Marinianus, ran up to him, and when raised up, he began to carry
out a fuller penitence in their presence. Then he led them to the sacred body
of Saint Apollinaris, and swore that he had not been involved in all the charges
brought against him, about women and about a simoniacal schism. 136 Then our
notary, Castor, returned to Rome, bringing with him the deacon of the same
Maximus, called Stephen. When everything had been related which had been
done satisfactorily by Maximus, then the most blessed Pope Gregory was
moved to pity, and sent a pallium, for the confirmation of the same bishop,
that is on twenty-fifth August, second indiction.
135. This was included as an appendix in Norberg 2: 1096-1097, but both its date and
subject matter make it best to include it here.
136. The manuscripts and Norberg read the quite unique escismate, but it came from de
scismate ('about his schism'). A d was omitted by an early scribe.

532
THE LETTERS OF GREGORY THE GREAT
8.37 Augustine's questions to Gregory the Great and his replies 137
Pope Gregory I to Augustine, bishop (of the English), replies to questions brought
to him by Laurence the priest and Peter the monk, as follows:
1 About distribution of income from churches and marriage of clerics.
2 About adopting all of the best customs from other churches.
3 About the penalties for sacrilege.
4, 5 About legal and illegal marriages.
6 About bishops having to be consecrated through bishops.
7 About the understanding one should have with the Gallic bishops.
8 About pregnant women, and about baptism.
9 About those who have been defiled by nocturnal pollution. 138
Gregory to Bishop Augustine
Through my most beloved sons, Laurence the priest and Peter the monk, I
received the letter of your Fraternity, in which you took care to ask me about
many topics. But my aforesaid sons found me afflicted by the pains of gout,
and when they urged me to send them back quickly, I let them go. And so
they left me still suffering the same painful affliction. 139 For that reason,
I have not been able to reply more fully, as I ought, under every single heading.
First Question
Concerning bishops, how should they live with their own clergy? Concerning
these funds that come in through the offerings of the faithful at the altar, how
large ought the portions to become? And how ought the bishop to behave in
church?f40
Answer
Holy Writ, and there is no doubt that you know it well, bears witness to this,
and especially the epistles of Saint Paul to Timothy, 141 in which he took
pains to teach him how he should behave in the house of God. But it is the
custom of the apostolic see to provide rules for consecrated bishops, that all
137. The Latin text with apparatus criticus is found in MGH 2: 331-343, as Ep 11.56a.
F. Homes Dudden, Gregory the Great, His Place in History and Thought, 2 vols. (London,
1905), 2: 130-136, did not doubt its authenticity, but a few modern scholars are sceptical. Its
date is uncertain, but when Gregory says that 'the English church has quite recently been
brought to the faith,' it suggests a date soon after 600. See the Introduction, pp. 61-66.
138. This synopsis is taken from the MGH edition.
139. For Gregory's persistent illness, especially gout, see the Introduction, pp. 5-6. He
was confined to bed while writing or dictating all but the last few letters in Book 9. The
pope's replies to Augustine's questions were sent some time after his 'sons' had left Rome.
140. Augustine's Latin is poorly structured. The trio qualiter / vel... quantae / et
qualiter is awkward, suis is given unwanted emphasis (before clericis), his quae (eis better) is
ambiguous (stipendio needed), altario is tacked on awkwardly, the De / de, suggests that the
bishops and portions are on a par, and conversentur / debeant / debeat is awkward.
141. See 1 Tim 3: Iff.

BOOK EIGHT
533
of the income that comes in ought to become four portions, that is, one for
the bishop and his household, for the sake of hospitality and entertainment,
a second for the clergy, a third for the poor and a fourth for repairing churches.
But your Fraternity, being brought up with the rules of the monastery, ought
not to live apart from your clergy in the church of the English, which, with
God's authority, has quite recently been brought to the faith. 142 For that
reason, you shdt:;ld institute that way of life that our fore- fathers followed, at
the beginning of the Church's creation. For among them, not one of them said
that anything he possessed was his own, but they had all things in
common. 143
However, if some clerics are appointed to minor orders and they are
unable to remain abstinent, they ought to obtain wives, and receive their
stipends from outside the community. For, with regard to the same fathers, 144
about which we spoke before, we know that it is written that there was a division
among individuals according to the need of each man. 145 One should also take
care in providing for their stipends, and they should be controlled by the rules of
the Church, so as to live a truly moral life, and to pay attention to singing the
psalms,l46 and with God's guidance, to preselVe their hearts and tongues and
bodies from all things unlawful. But for those living a communal life, why shall
we need to talk now about dividing portions or showing hospitality or giving a
full measure of alms? For anything left over should be spent on pious and religious
purposes, as the Lord and master of all things teaches us: 'Give alms of what you
have over, and behold, all things are clean for you.,147
Second Question
Although there is one faith, are there different customs in the churches, and
is there one form of Mass in the holy Roman Church and another in the
churches of Gaul?148
Answer
Your Fraternity knows the custom of the Roman Church, in which you
remember you were brought up. This custom should make you greatly loved.
But if you have discovered something either in the Roman Church. or in the
Gallic one or in any church at all, that might be more pleasing to almighty
God, I would like you to select it with care, and with special instruction, pour
142. This suggests a date not long after 600. See the Introduction, pp. 61-66, and n 137
above.
143. See Acts 4:32££.
144. The reading patribus ('fathers') in MGH is quite acceptable, although it is an
anagram for partibus, a possible reading as well.
145. See Acts 4:35.
146. See Ep 5.51. Monks were expected at least to know the psalms off by heart.
147. Lk 11:41. For the division of Church incomes, see Epp 5.12; 8.7, and on the
common life, see Bede, Historia ecclesiastica 1.26.
148. See Epp 1.42 and 9.26.

534
THE LETTERS OF GREGORY THE GREAT
what you have been able to collect from many churches into the Church of
the English, as it is still new in the faith. For things should not be loved
because of places, but places should be loved because of good things. And so,
select from each individual church whatever is pious and religious and righ-
teous, and when you have collected them as it were in a small pot, serve them
on the table for the English to get used to them. 149
Third Question
I beg you to tell me how should someone be punished if he has stolen some-
thing from a church?
Answer
Your Fraternity can judge how he should be punished according to the person
involved in theft. For there are some who have wealth and commit theft, and
there are others, who transgress in this way through poverty. From this, it is
necessary that some should be punished with fines, but others with beatings,
and some quite severely, but others quite leniently. And when it is done a
little more severely, it should be done with love, not in anger. For this
punishment is inflicted on the person, to stop him from being handed over to
the fires of Hell. For we ought to maintain discipline for the faithful, just as
good fathers normally do for their natural sons. For they punish them with
beatings, because of their faults, and yet the very sons whom they afflict with
pain they seek to have as their heirs. And they preserve what they possess for
those boys whom they seem to persecute in anger. And so, this love should
be retained in one's mind. Let love itself decide on the type of punishment, so
that one's mind may do nothing unreasonable at all. You also ask, how they
ought to restore what they have stolen from churches. But God forbid that the
church should receive with a profit what it appears to have lost from earthly
things, and seek money from fines. 150
Fourth Question .
May two full brothers marry two sisters, born from a family not related to them?
Answer
It is quite legal for this to be done, for nothing is found in Holy Writ that
would seem to contradict this point.
149. The rich culinary imagery is typical of Gregory (see the Introduction, pp. 106-110),
and it appeared in the oldest manuscripts, but fasciculum replaced vasculo and mentes ousted
mensam, ending up with the rather awkward 'collected as it were in a bundle, place them
in the minds of the English to get use to them.'
150. The oldest MSS read damnis ('fines') and it makes better sense than vanis ('vanities'). As
Dorothy Whitelock points out, in the Laws of Aethelbert, fines of 12 times the amount stolen
from a church were imposed, without any consideration of motive: see English Historical [)ocU-
ments, 2nd ed. (London, 1979-1981), 1: 357.

BOOK EIGHT
535
Fifth Question
Up to which generation should the faithful be joined in marriage with those
related to them? And is it lawful for men to join in marriage with stepmothers
or sisters-in-law?
Answer
Indeed, a secular1aw in the Roman Republic permits the son and daughter of
a brother and sister, or of two full brothers, or of two sisters, to be joined in
marriage. 151 But we have learnt from experience that from such a union no off-
spring come be born, and sacred Law prohibits one from having intercourse
with a close relative. 152 So, it is necessary that just the third or fourth gener-'
ation of the faithful should be legally married. 153 For the second generation,
as we mentioned above, should abstain from each other totally. And to marry
one's own stepmother is a serious crime, as is also written in the Law: 'You
shall not uncover your father's nakedness.'154 For the son cannot uncover
the nakedness of his father. But as it is written, 'and the two shall be one
flesh,'155 the son who presumes to uncover his stepmother's nakedness,
who was of one flesh with his father, has certainly uncovered his father's
nakedness. Marriage with a sister-in-law has also been prohibited, as she had
become his brother's flesh, through their former union. 156 For this reason,
John the Baptist was beheaded and reached perfection with holy martyrdom.
He was not told to deny Christ, nor was he killed because of his confession
of Christ. 157 But since the same Jesus Christ our Lord has said 'I am the
truth,' 158 because John was killed for the sake of truth, therefore, you see, he
also poured out his blood for the sake of Christ.
But there are many among the English people who are said to have been
joined in a wicked marriage of this sort, while they were still unbelievers. 159
And so, when they come to the faith, they must be warned to abstain, and to
realize that this is a serious sin. They should fear the terrifying judgment of
151. See Codex Justinianus 5.4.19.
152. See Lv 18:6.
153. See Cassiodorus, Variae 7.46 and Augustine, De civitate Dei 15.16.
154. See Lv 18:7 'You shall not disgrace your father by having intercourse with your
mother.' The pope made no distinction between mother and step-mother, it seems, as in Lv
18:7 -8.
155. Gn 2:24.
156. This departs from the Levirate law of the Old Testament where a man was required
to marry his sister-in-law, so as to raise any offspring for his dead brother. See Gn 38:8, Dt
25:5-10. But intercourse with one's sister-in-law while the brother was still alive was
rohibited by Lv 18:16,20.21. It was this latter case that caused the death of John the Baptist
In the episode that follows; see Mt 14:3ff and Mk 6:17ff.
157. The text has et pro, but a negative is needed, the reading of Mynors (see Bede's
Ecclesiastical History, ed. Mynors-Colgrave, p. 84), as et and nec are frequently confused. Here
a dittography (-aret et) might explain the loss of nec.
158. In 14:6: 'I am the way, the truth, and the life.'
159. In PL there is a heading for another question based on this paragraph.

536
THE LETTERS OF GREGORY THE GREAT
God, so that they do not incur the torments of eternal punishment for the
sake of carnal pleasure. But they should not be deprived of the communion of
the sacred body and blood of the Lord because of this sin, so that they should
not seem to be punished over sins that they committed through ignorance,
before being washed through baptism. For these days, the Holy Church
corrects some things with passion, tolerates some with clemency, connives at
some with consideration, and endures and dissembles in such a way, that by
endurance and connivance it often suppresses an evil facing it. But all who
come to the faith should be warned not to dare to perpetrate a sin of that son.
And if some shall perpetrate it, they must be deprived of the communion of
the body and blood of the Lord. For as the sin should be tolerated to some
extent in those who have done this through ignorance, even so, it should be
prosecuted vigorously in those who are not afraid to sin, knowingly.
Sixth Question
Should a bishop be ordained without another bishop present, if there is a great
distance to travel between them and the bishops cannot easily meet together?
Answer
In the Church of England, indeed, wherein so far you are found to be the
only bishop, you cannot consecrate a bishop, other than with no other bishops
present. 16O For how often do bishops come from Gaul, to assist as witnesses in
the consecration of a bishop? But we want your Fraternity to consecrate
bishops in such a way that those bishops are not separated from each other by
a long distance, as far as it is not unavoidable, so that in the consecration of
any bishop, other priests also may easily meet together, whose presence is
extremely useful. When, therefore, with God's authority, bishops have been
consecrated in this way in places close to each other, in no cases should the
consecration of bishops take place subsequently without three or four bishops
joining in. 161 For, even in spiritual matters we can draw an example from
carnal things, so that they may be settled wisely and quickly. For certainly,
while marriages are celebrated in the world, all the married couples are called
together, so that those who have already gone before them on the path of
marriage may also share in the joy of the subsequent union. And so, in this
spiritual ordination, whereby a man is joined to God in a sacred ministry, why
should such men not come together, so that they might rejoice in the
promotion of the newly consecrated bishop, and jointly pour out prayers to
our almighty God, for his preservation?
160. Gregory did not include any of the bishops in England (or Wales) at that time. In
question 2, Augustine was allowed to borrow, with care, from local practises in Rome and
Gaul, but this does not mean visits to Gaul. During his two journeys from Rome to the
Channel, he must have noted Gallic practises different from Rome's and those in England.
161. The requirement of three or four bishops for any consecration is of interest in the
case of Augutine himself: see the Introduction, p. 59.

BOOK EIGHT
537
Seventh Question
In what way ought we to deal with the bishops of Gaul and Britain?
Answer
We grant you no authority over the bishops of Gaul, because the bishop of
ArIes received the pallium from the earliest times of my predecessors, and we
ought not torive him at all of the authority he obtained. 162 If it should
happen, therefore, that your Fraternity should cross over to the province of
Gaul, you should discuss with the same bishop of ArIes, how vices among the
bishops there should be corrected, if there are any. And if, perhaps, he is
lukewarm in the vigor of his discipline, he must be rekindled by the zeal of
your Fraternity. And we have also written letters to him, suggesting that,
when your Holiness is present in Gaul, he should help you wholeheartedly,
so that you might check what is contrary to the command of our Creator in
the behavior of his bishops. But you yourself will not be able to judge the
bishops of Gaul who are outside your jurisdiction, but by persuading them,
flattering them and also showing them your good works, for them to imitate,
restore the minds of the wicked to the pursuit of holiness. For it has been
written in the Law: 'When you pass through your neighbor's cornfield, you
should not harvest with a sickle, but may pluck the ears with your hand and
eat them.,163 For you cannot put a sickle of judgment into that crop which
seems to have been entrusted to another. But through the effect of good
works, clear the Lord's corn from the chaff of their vices, and by warning and
persuading them, convert them to the body of the Church, as if by eating the
corn. 164 But whatever should be done by the exercise of authority must be
done together with the aforesaid bishop of ArIes, to avoid overlooking what the
ancient disposition of the Fathers established. However, we commit all the bishops
of Britain to your Fraternity, so that the ignorant may be taught, the weak mal
be strengthened by persuasion and the perverse corrected by your authority.16
Eighth Question 166
Should a pregnant woman be baptized? When the child has been born, how
long afterwards can she enter a church? After how many days also may this
162. See Ep 5.58. Gregory's answer to the arrogant question is very curt at its outset.
163. Dt 23:25. Gregory adds manducare ('and eat them'). He adapts the second half of
this quote ('but you shall not use a sickle in your neighbor's cornfield').
164. The reading in MGH, mandendo ('by eating') makes better sense (adopted by
Mynors: see Bede Ecclesiastical History, p. 88), but the order hidden behind persuasion is not
impossible. The gerund mandando ('by ordering') is found in Paris, BnF, MS Lat. 3846 (f
in the MGH apparatus criticus).
165. The answer makes no reference to the diplomatic manoeuvres in which Gregory
Was engaged with Gaul at that time; see the Introduction, pp. 51-58. On the other hand,
Augustine was instructed by the pope not to get too involved in the church affairs of Gaul.
166. The PL edition inserts another question here, on the transfer of the body of Saint Sixtus,
only found in Vatican City, Biblioteca Apostolica Vatican a, Vat. lat. 619 (designated D in the
MGH apparatus criticus) and some late manuscripts.

538
THE LETTERS OF GREGORY THE GREAT
infant be allowed to receive the sacrament of holy baptism, in case the off-
spring is prevented by death? After how long might her husband join with her
in carnal intercourse? If she is affected by her menstruation, should she be
allowed to enter a church or receive the sacraments of Holy Communion?
And if a husband has had intercourse with his wife, may he enter a church or
even approach the mystery of Holy Communion, before he has washed himself?
The ignorant 167 nation of the English needs to find out all of these matters.
Answer
I have no doubt that your Fraternity has been asked this, and I think that I
have already replied to your question. But I believe that you wanted what you
yourself could have said and thought would be confirmed by my reply. For
why, indeed, should a pregnant woman not be baptized, since any fruitfulness
of the body is not a sin in the eyes of almighty God? For when our first par-
ents had sinned in Paradise, they lost the immortality that they had received
by a just judgment of God. And so, because the same almighty God did not
wish to extinguish the human race totally for its sin, he removed immortality
from man for his sin, but he also reserved for man a fruitful supply of off-
spring through the kindness of his holiness. Therefore, as this has been
preserved for human nature by a gift from almighty God, for what reason will
it be able to prohibit a woman from the grace of holy baptism? For indeed,
in that mystery, in which all guilt is totally extinguished, it is extremely
foolish if a gift of grace should seem to be an objection.
But you have learnt from the teaching of the Old Testament after how
many days a woman should enter a church, when she has given birth. For a
male child, she should abstain for thirty-three days, but for a girl, sixty-six
days.168 But this must be understood figuratively. For if she enters a church
to offer thanks during the same hour as she gives birth, she is burdened by no
weight of sin. For, indeed, the pleasure of the flesh is at fault, not its pain.
There is pleasure in the intercourse of flesh, while in the birth of a child there
is pain and groaning. For that reason, the first mother of all men was told: 'In
sorrow you shall bring forth children.,169 IT, therefore, we ban a woman who
has given birth from entering a church, we reckon her very punishment as a sin.
But there is no prohibition at all on baptizing a woman who has given
birth, or the child born to her, if pressed by the danger of death, even at the
very moment when she gives birth, and when her child has been born. For as
every effort should be made to provide the grace of the holy-mystery to those
alive and with understanding, even so it should be provided without delay for
those who are threatened by death. Otherwise, while time is still being sought
167. Augustine uses rudis 'ignorant,' a derogatory adjective, suggesting intellectual pride.
In fact he asks six questions in eight. Gregory's answer shows his annoyance. He had already
told Augustine all about it, but is reluctantly willing to confirm his thoughts on it.
168. See Lv 12:2-5 (with 40 and 80 days).
169. Gn 3:16.

BOOK EIGHT
539
to provide the mystery of redemption, with the intervention of even a short
delay, the person to be redeemed might be found no more. Her husband ought
not to copulate with her until the child born has been weaned. But an evil
custom has arisen in the behavior of married couples, as women disdain to
suckle the children they have produced, and hand them over to other women
to be suckled this, of course, seems to have been devised solely on
account of incontinence. For while they are unwilling to show self-control,
they despise suckling the children to whom they give birth. And so, these
women who hand over their children to others to suckle, following a depraved
custom, must not have intercourse with their husbands, unless the time of
purification has passed. For indeed, even apart from child-birth, when they are
kept in with their usual menstruation, they are prohibited from intercourse
with their husbands, to the extent that the holy Law would condemn to death
any man who approaches his wife as she is menstruating. 170
But this woman, while she endures her usual menstruation, should not be
prohibited from entering a church, because the natural overflowing cannot be
used as a charge against her, and it is not just to deprive her of entry into a
church because of what she suffers unwillingly. For we know that the woman
who suffered a flow of blood, came humbly behind our Lord and touched the
hem of his garment, and her infirmity departed from her at once. 171 If,
therefore, a woman having a flow of blood could be praised in touching the
garment of our Lord, why should one suffering the menstrual blood not be
allowed to enter the church of our Lord? But you will say that her weakness
forced her, but custom binds those women . about whom we are talking. Yet
consider, my very dear brother, that everything we suffer in this mortal flesh
comes from the weakness of our nature, as ordained by the worthy judgment
of God as a result of sin. For hunger, thirst, heat, cold and tiredness come
from the weakness of our nature. And what else is it to seek food when
hungry, drink when thirsty, breezes when hot, clothes when cold, and rest
when weary, but to seek a remedy against our illnesses? So, for a woman, even
the menstrual flow of her blood is an illness. If, therefore, the woman who
touched the Lord's clothing when feeling faint was justified in her presump-
tion, why should what was allowed to one sickly person, not be allowed to
all women who are unwell, through the fault of their nature?
And a woman ought not to be prohibited from receiving the mystery of
Holy Communion during those same days. And if, from great reverence, she
does not presume to receive it, she should be applauded, but if she receives it,
she should not be judged. Indeed, it is the nature of good minds to acknow-
ledge their sins to some extent even where there is no sin, because what
derives from a sin is often done without sin. In that way also, when we are
hungry, we eat without sin, and yet our being hungry derives from the sin of
170. See Lv 15: 19-24.
171. See Lk 8:43f.

540
THE LETTERS OF GREGORY THE GREAT
the first man. For menstruation is not a sin at all for women, because of
course it happens naturally. However, because our nature itself is so corrupted
that it appears to have been polluted even without the consent of our will, the
corruption comes from sin, and in this way, human nature itself recognizes
what it has become because of the judgment on it. And so a man who has per-
petrated a sin of his own accord, must bear the guilt of that sin, even if he
does not want to. And for that reason, let women make up their own minds,
and if they do not presume to approach the sacrament of the Lord's body and
blood during their menstruation, let them be praised for their righteous
consideration, but when they are carried away by the love they feel for the same
mystery, due to the manner of their religious life, they are not to be reprimanded,
as we said before. For just as in the Old Testament the exterior deeds are
observed, so in the New Testament, what is done externally is not attended to
with a careful effort, as much as what is thought about internally, so that
punishment is inflicted with a subtle judgment. For although the Law prohibits
us from eating many things as being unclean, yet the Lord says in the gospel: 'It
is not what goes into the mouth that defiles a man, but what comes out of the
mouth, this deftles a man.,172 And shortly afterwards He added an explanation:
'out of the heart proceed evil thoughts.'173 And it has been indicated there
abundantly that almighty God shows that deeds that are considered polluted arise
from the root of polluted thought. On which Paul the apostle also says: 'Unto the
pure, all things are pure, but unto them that are defiled and unbelieving, is nothing
pure.,174 And he soon announces the reason for .the same deftlement, adding:
'But even their mind and conscience is defiled.' If, therefore, no food is impure for
him whose mind is pure, why should what a woman with a pure mind suffers
from natural causes be brought against her as impurity?
But a man sleeping with his own wife ought not to enter a church unless
he has washed himself, but he is not to enter at once, even when washed. But
the Law directed the ancient people that a man who had made love to a
woman ought to wash himself and should not enter a church before sunset, 175
which can be understood in a spiritual sense, because a man makes love to his
wife when his mind is bound by thoughts of illicit desire through pleasure.
For unless the fire of passion is quenched by his mind beforehand, he ought
not to think himself worthy of the community of his brothers, as he sees
himself guilty of the wickedness of a debased desire. Although on this matter,
different nations may have different feelings and seem to observe other rules,
it has always been the practise of the Romans, from ancient times, that after
a man has had intercourse with his own wife, he should seek purification by
washing, and abstain reverendly from entering a church for a little while.
172. Mt 15: 11.
173. Mt 15:19, like: 'murders, adulteries, fornications, thefts, false witness, blasphemies.'
174. Ti 1: 15.
175. See Lv 15: 16.

BOOK EIGHT
541
And in saying this, we do not consider marriage as a sin. But because
lawful intercourse itself with a wife cannot take place without bodily pleasure,
he should abstain from entering a holy place, since pleasure itself cannot exist
at all without sin. For he was not born of adultery or fornication, but of a
legitimate marriage, who said: 'Behold, I was conceived in iniquities, and in sin
did my mother give me birth.,176 For he realized that he was conceived in
iniquities, and-wa:s lamenting that he was born from sin. For a tree bears in
its branch the sap of evil that it has sucked up from the roots. And yet, with
these words, he does not call the intercourse of a couple a sin, but rather the
desire itself for love-making. For indeed, there are many things that are ap-
proved as being legal and legitimate, and yet in doing them, we are somewhat
defiled. As when we often attack sins with a burst of anger, and we upset our
own peace of mind. And although what is done may be right, yet it is un-
acceptable that one's mind should be disturbed thereby. For the man who said
'my eye is disturbed because of anger,,177 was angry over the vices of sin-
ners. For, because only a tranquil mind can raise itself to the light of con-
templation, he grieved that his own eye was disturbed in anger, because, while
attacking the evil deeds below, he was forced to be confused and distracted in
his contemplation of things above. And so anger is laudable against vice, but
also troublesome, as he thought that he was upset by it, and had incurred
some guilt.
And so, intercourse ought to be legal for the sake of offspring, not for
pleasure. And let the union of bodies be for the sake of creating children, not
to satisfy vices. Indeed, if someone enjoys his wife, not carried away by a
desire for pleasure, but only for the sake of creating children, for that man
certainly, it should be left to his own judgment, whether he should enter a
church, or receive the mystery of the Lord's body and blood. For he ought
not to be prohibited by us from receiving it, as he is unaware that he is
burning when placed in the fire. 178 But when it is not the love of creating
offspring, but the pleasure in the act of intercourse that dominates, then the
husband and wife have something for them to bewail over their intercourse.
For the holy preaching concedes this to them, and yet shakes their minds with
fear over the very concession. For when Paul the apostle would say: 'But if
they cannot contain themselves, let them marry,' he took care to add at once:
'But I say this by way of indulgence, not as a commandment.,179 For what
is just is not granted as an indulgence. So, in saying that it was an indulgence,
he showed that it was an offence.
176. Ps 51:5. The NAB (51:7) is far from the Latin.
177. Ps 6:7. A V has 'grief' and NAB 'sorrow' for ira ('anger'), the theme below.
178. See 1 Cor 6:9 for Paul's 'fire' of love.
179. See 1 Cor 7:9 and 6. It was not added. The indulgence in 6 came before the lack
of self-control in 9, in fact. Paul ended 7.9 with 'for it is better to marry than to burn (un).'
It seems a priest had to burn with lust on earth, and burn in Hell if he succumbed to it.

542
THE LETTERS OF GREGOR Y THE GREA T
One should consider with a careful mind that when the Lord was about to
speak to the peQPle on Mount Sinai, he first warned the same people to abstain
from women. 18 And if cleanliness of the body was required with such pre-
caution there, where the Lord was saying to humans, through a subject creature,
that those who were receiving the words of God should not have intercourse with
women, how much more should women, as they receive the body of the almighty
Lord, protect the cleanliness of flesh in themselves, so that they are not burdened
by the very magnitude of the inestimable mystery? On this also, it was said to
David through a priest, with regard to his young men, that if they were clean
from contact with women, they would receive the showbread,181 and that they
would not receive it at all, unless David first declared that they were clean from
such contact. But then, the man who has washed himself after intercourse with
his wife can even receive the mystery of Holy Communion, since it will be lawful
for him even to enter a church according to prescribed opinion.
Ninth Question
After a nocturnal emission,182 as often happens during a dream, can anyone
receive the body of the Lord, and if he is a priest, celebrate the holy mys-
teries? 183
Answer
Indeed, the Old Testament says he is polluted, as we have already mentioned
in the previous chapter,184 and it does not allow him to enter a church un-
less he has washed himself, and not until the evening. Bt spiritual people may
receive the law with the same understanding, yet interpret it in a different
way, as we described above; namely, that a man is excited through a dream,
as it were, when he is tempted by indecency and is defiled in his thoughts by
real images. But he must wash himself with water, to cleanse his sinful thoughts
with his tears. And unless the fire of temptation leaves him before then, he
must realize that he is guilty, as it were, until the evening.
But a distinction is very necessary with the same nocturnal emission, as
one should consider with great care how it arises in the mind of someone
sleeping. For it occurs sometimes due to drunkenness, and sometimes due to
superfluity and sickness, and sometimes due to one's thoughts. And indeed,
when it occurs due to a natural superfluity or sickness, this emission is not to
be feared in any way, because one should grieve that a mind has suffered an
180. See Ex 19:15.
181. See 1 Chr 23:29.
182. See R.E. Latham, Revised Medieval Latin Word-List from British and Irish Sources
(London, 1965). He rightly sees this as a 'wet dream'; in medieval Latin illusio had the sense
of an 'apparition' or 'hallucination' or in this context a 'nocturnal emission.'
183. See the discussion of this question in M.R. Godden, 'Gregory the Great and the Anglo-
Saxons on the Dangers of Dreaming,' in Rome and the Narth: the Early Reception of Gregory the
Great in Germani£ Europe, ed. Rolf H. Bremmer et ale (paris and Louvain, 2001), pp. 93-113.
184. See Lv 15:16.

BOOK EIGHT
543
emission without knowing it, rather than that it caused it. But when the
appetite of the glutton is taken to excess in swallowing food, and for that
reason the receptacles of his humors are overburdened, the mind derives some
guilt from this, but not as far as being prohibited from the holy mystery or
from celebrating solemn Mass, either when a holy day demands it, perhaps, or
necessity itself compels him to offer the mystery, because the other priest is
absent from lace. For if other priests are present, who could carry out the
ministry, an emission caused by gluttony should not prohibit him from receiv-
ing the sacred mystery. But he ought to abstain humbly, in my opinion, from
the sacrifice of the holy mystery, provided the emission has not filled his mind
with disgusting thoughts while he was asleep. For there are some for whom
an emission arises so often that their minds are not polluted by foul thoughts,
even while the body is sleeping. In this matter, one thing is clear there, that
the mind itself is guilty, and not free even in its own judgment, since, al-
though it remembers having seen nothing while the body was asleep, yet it
remembers having fallen into gluttony with the body awake.
But if in fact the emission during sleep arises from disgusting thoughts
while awake, then the mind is clearly guilty. For he sees from what source
that pollution has proceeded, because what he thought of knowingly, he suf-
fered without knowing. But one should consider whether the thought itself
arose from a mere suggestion, or from pleasure, or, which is more serious,
from consent to sin. For all sin is committed in three ways, namely by sugges-
tion, pleasure and consent. Indeed, suggestion comes from the Devil, delight
from the flesh and consent from the spirit. For the serpent suggested the first
sin, Eve was delighted as flesh, and Adam consented as the spirit.
And great discretion is necessary for the mind to preside as judge between
suggestion and pleasure, and between pleasure and consent. For when the
malignant spirit suggests a sin in his mind, if no delight in the sin ensues, no
sin is committed at al1. But when the flesh begins to be delighted, then the sin
begins to arise. But if he consents from deliberation, then the sin is known to
have been completed. Therefore, the seed of sin is in suggestion, its nutrient
arises in pleasure, its maturity in consent. And it often happens that what the
malignant spirit sows in thought the flesh finds pleasure in, and yet the soul
would not consent to the same pleasure. And although the flesh could not give
pleasure without the soul, yet the mind itself, struggling against the pleasure
of the flesh, is somehow bound by it unwillingly, so that with reason it con-
tradicts it to avoid consenting, and yet it is bound by pleasure, although it is
strongly upset at being bound. Thanks to this, that outstanding soldier of the
heavenly army used to groan as he said: 'I see another law in my limbs war-
ring against the law of mr mind, bringing me into captivity to the law of sin,
which is in my limbs.' 18 But if he was a captive, he was not fighting at all,
185. Rom 7:23. Paul continues: 'Who shall deliver me from this mortal body?'

544
THE LETTERS OF GREGORY THE GREAT
but he was fighting also because he was not a captive, and for that reason he
was fighting against the law of the mind, a law that is opposed by the law that
is in the limbs. But if he was fighting, he was not a captive. Behold, therefore,
man is both a captive and free, as it were, free from justice, which he loves,
and captive to pleasure, which he experiences unwillingly.
APPENDIX
Two exempla from the Latin text of the responsa above show a prose style
unmistakably Gregorian in its Ciceronian complexity:
1 Eighth Question, Answer: This is an extremely complex period, like those
in most of Gregory's longer letters. It closes the first paragraph of his reply to
Augustine's eighth question.
Baptizare autem vel enixam mulierem vel hoc quod genuerit, 51 mortis
periculo URGETUR vel ipsa hora e4dem qua gignit vel hoc quod gignitur
e4dem qua natum est, nullo modo prohibetur, QUIA sancti mysterii gratia
sicut viventibus atque discementibus cum magna discretione providenda
est, ita his quibus mors imminet sine ulla dilatione proferenda, NE, DUM
adhuc tempus AD PRAEBENDUM redemtionis mysterium QUAERITUR,
lNTERVENIENTE paululum MORA inveniri non VALEAT, QUI REDIMATUR.
Conditional
Purpose Relative
Purpose Gerundive
Ablative Absolute
Temporal
Causal
Relatives
Correlatives
Antitheses
Word play
Sound Effects
Clausula
SI urgetur
qui redimatur
ad praebendum mysterium
. .
Intervenlente mora
dum quaeritur
qUIa est
quod genuerit, qua gignit, quod gignitur,
qua natum est, quibus mors imminet
vel... vel/vel... vel / sicut ... ita
providenda / proferenda
viventibus / quibus eadem / eadem
magna discretione / nulla dilatione
. . . . .
genuerlt, glgnlt, glgnltur
veniente ... inveniri valeat
qui redimatur (dactyl + spondee)
['But there is no prohibition at all on baptizing a woman who has
given birth, or the child born to her, if facing the danger of death, at
the very hour in which she gives birth, and at which the child is
born, because, while the grace of the holy mystery should be pro-
vided very discreetly for those who are still alive and understanding,
even so, it should be provided for those who are threatened by death
without any delay, in case, while time is still being sought to provide

BOOK EIGHT
545
the mystery of redemption, a very short delay intervenes and the
child could no longer be found for redemption. ']
2 The syntax is again complex, but rather less so than in 1 above. It appears
near the start of the fourth paragraph of Gregory's reply to the same eighth
question asked by Augustine.

Lex autem veteri populo praecepit ut mixtus vir mulieri et lavari aqua
debeat, et ante solis occasum ecclesiam non intrare, quod tamen intel-
ligi spiritual iter potest, quia mulieri vir miscetur, quando illicitae
concupiscentiae animus in cogitatione per delectationem coniungitur,
quia, nisi prius ignis concupiscentiae a mente deferveat, dignum se
congregationi fratrum aestimare non debet, qui se gravari per nequi-
tiam parvae voluntatis videt.
praecepit ut debeat
quando ... coniungitur
quia ... miscetur / quia ... non debet
nisi ... deferveat
aestimare ... se dignum
quod ... potest / qui ... videt
mixtus (for cum ... si mixtus sit)
et ... et
lavari aqua / ecclesiam non intrare
Mixtus mulieri / mulieri miscetur
Concupiscentiae animus / ignis concupiscentiae
illicitae concupiscentiae cogitatione
delectationem
coniungitur [animus crushed in the middle!]
lots of gutturals and dentals
['But the Law commanded the ancient people that a man who had made
love to a woman ought to both wash himself with water and not enter a
church before sunset, but this can be understood in a spiritual sense, be-
cause a man has intercourse with a woman when his mind is united with
hers with thoughts of the delights of illicit desire, because, unless the fire
of desire is first quenched in his mind, he ought not to think himself
worthy of the company of his brethren, as he sees himself burdened by
the wickedness of a depraved passion. ']
Command
Temporal
Causal
Conditional
Indirect Statement
Relatives
Past Participle
Correlatives
Chiasmus
Polysyllabics
+ sound effects

BOOK NINE
Month of September, second indiction
9.1 Gregory to Januarius, bishop of Cagliari 1 I September 598
The preacher of almighty God, Paul the apostle, says: 'Do not rebuke an older
man.,2 But this rule of his should not be observed in that case where the sin
of an older man is attracting the hearts of younger men to their ruin by his
example. And when an older man provides an example that leads young men
to their ruin, he should be attacked with a strict rebuke. For it has been
written: 'You are all a snare to the young.,3 And again the prophet says:
'And a sinner, though a hundred years old, is accursed.,4 And it has reached
my ears that in your old age you have done such great wickedness that we
should already be striking you with a strict curse, if we did not still consider
you with affection. For, indeed, I have been told that, on the Lord's day,
before you celebrated solemn Mass, you went out to plow up the crop belong-
ing to the bearer of this letter, and celebrated solemn Mass after you had
plowed it up. And after solemn Mass, you were not in the least bit afraid to
dig out the boundaries of his possessions as well.
All who hear of this deed realize what punishment ought to have been
inflicted on you. Yet we had been in doubt over this very great perversity, but
our son, the abbot Cyriacus, 5 when questioned by us, declared that he had
learnt that it was so while he was in Cagliari. And because we still spare your
gray hairs, we exhort you, old man, be sensible again from now on and re-
strain yourself from behaving with such great frivolity, and from showing such
perversity in your deeds. The nearer you get to death, the more concerned and
fearful you should become. And you certainly ought to have been hit with a
punitive sentence, but we remain silent meanwhile, since we know of your
simplicity and your age. However, we decree that those who advised you to
do this should be excommunicated for two months, but in such a way that
they are not deprived of their final eucharist, if they should happen to die
during the two month period. 6 And from now on have the good sense to keep
1. For Bishop J anuarius, see also Epp 1.60-62, 81; 2.41; 4.8-10,- 24, 26, 29; 8.10, 35.
MGH argued that this letter was sent via a Donatus (see Ep 9.11), but the defender Redemp-
tus is more likely (see Ep 9.2). He owned an estate near Cagliari and the bishop was in a
dispute with him over the placing of boundary markers.
2. 1 Tm 5:1.
3. Is 44:22.
4. Is 65:20.
5. For Cyriacus, Gregory's agent in Sardinia, see also Epp 4.23, 25-27; 5.2; 9.11.
6. See Cicero, Orationes Philippicae 1.4.10: si quid mihi humanitus accidisset ('if I should
have died'). The Latin viaticum was used for man's last rites in classical and medieval times.

BOOK NINE
547
away from their advice, and control yourself also, so that, if you become a disciple
of those in wrongdoing whose master you ought to be in doing good, we should
not pardon either your simplicity or your old age any further.
9.2 Gregory to Vitalis, defender of Cagliari 7 I September-October 598
You will be able to gather what we have learnt about our brother, Bishop
Januarius, tlu:ough the bearer of this letter and also the copies of our letters to
him. And for that reason, let your Experience carry out with good sense the
excommunication that we decided to impose on his perverse advisers, so that
they may learn by falling, how they should look before they leap. 8
Furthermore, we have returned the price of the wheat, which had been
sent to us under the guise of a present, through the defender, Redemptus,9 who
bears this letter. Your Experience must see that neither you, nor even the
person who brought it, should presume to share in rewarding yourself from
the same sum of money, but restore it totally and undiminished to the indivi-
duals, or to all of them simultaneously, and send me the receipts for the same
money. For if I find out that things have been done contrary to my advice, I
shall impose a punishment for the same reason, and not a moderate one.
9.3 Gregory to Secundinus, bishop of Taormina 10 I September-October 598
Leo, a paper-merchant 11 and bearer of this letter, came to us and indicated
that his wife had left him, accusing him of adultery, claiming that this had
finally provoked her once and for all to put on religious habit. And yet he
says that he never admitted liability to his wife. As a result, your Fraternity
looked into it, as we had entrusted the examination of this matter to you
nearly three years ago, as you admit. And it was in no way obvious that after
they entered this marriage, it collapsed due to the charge of fornication. 12
Leo also added that he had provided this same wife of his with very strict
oaths, swearing that he had remained innocent of that charge, suspicion of
which was upsetting her, and for that reason she had returned to him of her
own accord.
7. Defender Vitalis was in charge of the papal patrimony in Sardinia. He succeeded
Sabinus (Ep 3.21) in that office. This letter was part of a batch sent to Sardinia, with Epp 9.1
and 11. Others to Vitalis were Epp 9.124, 204; 14.2.
8. Literally, 'they should not walk without good care.'
9. Gregory informed Januarius of the imminent arrival of this defender in Ep 8.35, but
the purpose of his mission is unclear.
10. For this bishop, see Epp 3.56; 6.35; 8.30.
11. This rare word, chartarius ('paper-merchant') was used by Diomedes, and it certainly
suits the context, but it may perhaps be a scribal error for the far more usual chartularius
('private secretary').
12. See Mt 19:9 on marriage, after 6 'what God has joined together, let no man put
asunder. '

548
THE LETTERS OF GREGORY THE GREAT
But he asserts that your Fraternity deprived her and her servants 13 of
Holy Communion, because of the simple fact that she returned to him
secretly, without telling you. And so we want her servants, certainly, to
receive Holy Communion. The fault of their mistress should not let them be
punished by this affliction for long. But with regard to the woman herself,
that is the wife of the aforesaid letter-bearer, you must take care of this. If it
is clearly established that she was not able to say anything against her hus-
band, and moreover, that her suspicion was removed when the oath was pro-
vided, as we were informed, and after this she returned to him of her OWn
accord, and the censure of the judgment ought to be tempered in her case also,
then she should not be deprived at all of communion any longer. But if the
truth should turn out differently, perhaps, from what we were told, let your
Fraternity's letter instruct us in detail, so that you may learn from our second
exchange of letters what should be done.
9.4 Gregory to Domitian, metropolitan bishop14 I September-October 598
Even the very fact that you do not cease to preserve for those absent the affection
of your love, that you show to those present with you, bears witness to the great
sincerity of the love in your mind for us. Therefore, the testimony of your letters
encouraged us greatly to feel affection for our joint son, the glorious Leontius. 15
For while you indicated that he was united with your Holiness in friendship, the
man's chCl;Cacter is now revealed, because, of course, a man could not please a good
man unless he were good himself. And for that reason, he deserves to be loved,
as he is found joined to you on friendly terms. But the same glorious man has
kept himself in Sicily, and has not yet come to the city of Rome. However, in
these matters that were entrusted to him by a command of our most serene
Majesty, for the sake of the public good, we have not hesitated in supporting him.
For indeed, we took earnest care to encourage the glorious ex-prefect, Gregory, 16
and others who were residing in Church enclosures, that they should come out
and present their accounts. Coming out, they have been prepared to accept the
request and to travel to Sicily with Azimarchus,17 a magnificent man and a
recruiting-officer, who had come for their presentation.
Besides this, with regard to the property of the one-time bishop, Theo-
dore,18 which you said in your letter had been put under your control, there
was nothing more that could be done, other than committing the hearing of
13. The Latin familia can be used for a normal family, but here it seems more likely
that it has the sense of 'servants' with their domina ('mistress').
14. He was the metropolitan of Melitene in Armenia: see Epp 3.62; 5.43.
15. For this ex-consul, imperial administrator of Sicily, see Ep 8.33.
16. For the prefect and then ex-prefect Gregory, see Epp 3.28 and 5.36. His case was to
become an ongoing concern for the pope.
17. Azimarchus, Norberg's choice rather than Marcus in the manuscripts and earlier editions,
appears in Epp 9.57, 63, 74, 78. The 'recruiting officer' was clearly a senior rank in the army.
18. For this ex-bishop, see Ep 8.34.

BOOK NINE
549
this business to the aforesaid most glorious Leontius, about whom we have
testified so much, and to whom that case was entrusted, as you claim, and also
to our brother and fellow-bishop, John, about whose sanctity and concern we
are in no doubt. We encourage them that they should be keen to inquire into
the truth with very close attention, and thus bring the disputes of the two
parties to an end t:I10re quickly, so that a long delay should not retain the men
of your holy Friternity there, and the other party should not complain that
it has not been heard and is suffering prejudice. For whatever has been decided
about this other matter, be sure that it will be carried out without delay. For
just as we do not want anyone to be condemned without a trial, even so we
do not allow what has been decided to be put off with any excuse. But may
almighty God protect you with his propitiation, and keep your steps on the
path of his fear, and arouse you to praying for me, so that my studies may be
directed to the path of life by your intercessions.
9.5 Gregory to Amandinus 19 I September-October 598
Those matters sent over by your Glory though Paul, the bearer of this letter,
and the imperial guard, Timarcus, have been received in the way you wanted.
But we wrote to our most excellent son, the exarch, through the aforesaid
guard, who has set out to visit him, that he ought to send here the warranties
of those taking action on behalf of John, the prefect, and at the same time for
John, the chamberlain. 20 We indicated to him that if he did not send them,
then what was sent over by your Glory must not be touched, but kept safe
for you when you return.
But some things had reached us before about the character of the glorious
Libertinus. 21 It was necessary that we should not pass over them in silence
for your sake, as we love you like a natural son. And as for what we found
in the letters of your Glory, you took those matters badly, which you should
not have done, since we cannot remember having written anything harsh, but
we encouraged you to feel love and gratitude for him. But since you wrote
that you were prevented by a dream from sending that letter to us, as you
replied to these harsh remarks, we thank almighty God, who guards you while
awake so as to warn you even when you are asleep. But as you write that in
the same dream you were also criticized by me for the same reason, gather even
from this what sort of person I am towards you, and when I address you with a
19. Amandinus was a courtier (domesticus) from Constantinople who had been sent on
a mission to look into various accounts of the imperial administrators in Sicily, as can be
seen in this letter and in Ep 9.56.
20. Accepting the second /ohannis in brackets in Norberg, proposed by Hartmann. But
MGH prefers just one John, noting that he is the praetorian prefect of Italy in Ep 10.8, as
well as praefectus urbi, but he is not at the imperial palace.
21. For this ex-praetor, see Epp 3.37; 5.32; 7.19. He may be one of those referred to in
Ep 9.4 who had taken refuge on Church premises.

550
THE LETTERS OF GREGORY THE GREA T
fatherly encouragement, you ought not to receive it with ill grace, since, as I am
pure to those asleep, I clearly cannot be two-faced to those who are awake.
9.6 Gregory to Quertinus, ex-praetor2 2 I September-October 598
We have received your Glory's letter, in which you wrote that we ought to
act on behalf of our glorious son, Bonitus, to see that the administration of the
praetorship is entrusted to him. In fact, we have known that same son of ours
for many years, not just recently, and for that reason we are anxious to agree
with him in all matters - but not in that one, as he might run in to bitter
troubles and tribulations from it. For the administration itself has been offered
to one person prior to him, and to another of lower rank, and they were not
at all willing to take part in it, knowing that undertaking this administration
is extremely demanding, and especially at this time. And so, if it was demand-
ing for them, how much more difficult should it be for that man, who is new
to the task? And there is the additional fact that it is useless and extremely
laborious for a man of letters to take on cases of financial decisions, and mak-
ing himself liable for them, which is not expedient.
But besides this, we are put off by the fact that we recall nobody having
come out well from this activity except for your Glory, and for this we pray
almighty God to guard you with his protection until the very end. And for
that reason, as we consider this, we are unwilling to involve ourselves in doing
him harm. For it is certain that what is thought useful now will be full of
hard. work and expense later on. But if he thinks that he should use his talents
like this, and wants to take action to have this administration entrusted to
him, we are not opposed to him, but we already condole with his future
tribulations, because we are well aware what he is going to suffer from the
example of those who held this office before him.
9.7 Gregory to Marinianus, abbot 23 I September-October 598
We know that the church of Saint George, situated in the place called 'At the
bottom,,24 receives less attention than it ought to. For that reason, as it is
known that your monastery is joined to the same church, we consider it advan-
tageous, to commit it to your care, encouraging you to apply suitable concern
there, and to see to it that you present the solemn office of singing psalms. The
church itself is certainly in need of repairs, and so we wish that you would accept
whatever can be undertaken there, and pay for its repairs, as yu see fit. But as for
the careful concern which we have asked you to show with the page of this order,
we want both you and your successors equally, who shall take on the rule of your
monastery with God's authority, to show and obselVe what we have decided in
every way.
22. Quertinus is unknown otherwise. His name may have been corrupted in transmission.
23. This letter and Ep 9.7 were sent at the same time. Marinianus (or Martinianus) was
abbot of a monastery in Palermo in Sicily. See also Epp 1.54; 2.50; 3.27.
24. In Latin, Ad Sedem ('at the seat, bottom').

BOOK NINE
551
9.8 Gregory to Fantinus, defender 25 I September-October 598
We believe that your Experience already knows that our one-time most
beloved son and deacon, Servusdei,26 left his property to the holy Roman
Church, which we serve, with God's authority. And in an item of his bequest,
he decided that four mares should be given to his relative, Aluminosa, a nun.
And at the requ9t of our most beloved son and deacon, Florentius,27 we
made provisiol'fior ten mares with a groom being bestowed on the hostelry
of Anicii,28 where he is known to be in charge. For that reason, we request
you with this order to deliver simultaneously both the four mares bequeathed
by him, and the ten mares granted to the hostelry by us from the mares
owned by the one-time deacon mentioned above, and hand them over to the
bearer of this letter, who was sent there for this purpose. And at the same
time you should also deliver the groom, without any excuse or delay.
9.9 Gregory to Gennadius, exarch of Africa 29 I September-October 598
The bearer of this letter, Droctulf,30 has come from the enemy to the republic,
inspired by the goodness of your reputation, that spreads far and wide, and he has
hastened to serve your Excellency with the greatest of desire. And since he has
asked for himself to be recommended to you in our letter, we greet you with
paternal affection and ask that your Excellency should deign to appoint him, just
as God will inspire your heart and it will seem advantageous. May he himself be
able thus to experience what he has heard about you, even while he was still living
among the enemy, and may your Excellency's reward for encouraging him be
added thus to your other rewards before the eyes of almighty God.
9.10 Gregory to Fantinus, defender 31 I September-October 598
Romanus, a gentleman of admirable memory,32 decided that a monastery
should be set up in his house, which is located in Naples, but we have heard
that the slaves he owned are living in Sicily. And as we know that this monas-
25. For Fantinus, defender of the Palermo patrimony, see Epp 3.55; 4.43; 5.4, 28; 7.36; 8.23.
26. Possibly the person mentioned in Epp 1.42 and 13.20.
27. A Roman sub-deacon, Florentius appears in Ep 3.15 and Dialogi 2.8. It is not certain
if he is to be identified with the addressee of this letter, but it is quite possible.
28. Gregory was quite possibly a member of the very old and aristocratic gens Anicia.
The gift of 14 mares and a groom seems generous. It underlines the useful role of hostelries
like this one, providing board and transport for visitors.
29. For this exarch, see Epp 1.59, 72, 73; 4.7; 6.62, 64; 7.2, 3.
30. Droctulf was a Lombard who defected and was sent on to Gennadius in Africa, pre-
venting him from having second thoughts and returning to his old friends.
31. For Fantinus, defender of the patrimony of Palermo, see Epp 3.55; 4.43; 5.4, 28; 7.36;
8.23; 9.8.
32. For Romanus, see Ep 9.166 and 10.18 which refers to a monastery under the patronage
of Saint Sebastian, set up in the house of a 'Romanus' in Naples, not to be identified with the
Ro tnanus who was the exarch of Italy, or the pope's defender in Sicily in Ep 9.22 and in over 30
other letters in Books 9 and 10.

552
THE LETTERS OF GREGORY THE GREAT
tery has been set up in accordance with his will, with God's blessing, your
Experience must quickly give support with all eagerness to the bearers of this
letter, who have been sent to recover those slaves, and when they have been
recovered, you must hire out their services to those places where they should
work, supported by you. And whatever income is made from their work, YOur
Excellency should keep enough of it for the sustenance of those slaves, and
should carefully transmit the rest to the aforesaid monastery each year, with
the Lord's assistance.
Month of October, second indiction
9.11 Gregory to Januarius, bishop of the Sardinians 33 I Septernber-
October 598
We knew what our enemy34 had achieved in Sardinia before your Frater-
nity's letter reached us, and as we have been afraid for some time that this
would happen, we now bitterly regret with you that what we foresaw has
come about. But if concern had been shown following what we wrote to you
and to our most excellent son, Gennadius, reporting that this would come
about, the enemy would either not be attacking there, or if they did attack,
they would run into the danger that they have caused. And so, even now let
what has happened sharpen your vigilance in future. Fr, with the Lord's
assistance, we too in no way fail to do whatever we can achieve.
But you should know that we sent over an abbot to Agilulf some time
ago, and he has arranged a peace with him, with God's mercy, as far as I
gather from what the most excellent exarch wrote to me. And for that reason,
until the terms confirming that peace are written down, in case our e,nemy
should perhaps want to invade those regions again during this delay, make sure
that guards are applied to the walls, and that care is taken in all places. And
we trust in the power of our Redeemer that the enemy's incursions and
ambushes will not harm you again.
But as for your writing that many men have been laying complaints
against you before us, that is true. But among various things, no other matter
has distressed us so much as what our most beloved son and abbot, Cyria-
cus,35 reported to us, that on the Lord's day, you had the crop plowed up
from the field owned by Donatus before saying Mass. And as if that was not
enough, after completing the sacrifice, you went there in person and had the
boundaries dug out. 36 For that reason, I exhort you to (:onsider the office
that you bear with a concerned mind, and shun totally whatever can harm
either your reputation or your soul. Realize that you have undertaken the care
not of earthly things, but of men's souls. And so you should fix your heart
33. For Januarius, see Epp 1.47, 60-62, 81; 2.41; 4.8-10, 24, 26, 29; 8.10; 9.1.
34. The aggressive Lombards.
35. For Cyriacus, see Ep 9.1.
36. Repeated from Ep 9.1. The income from contracting out the slaves is unusual.

BOOK NINE
553
there, show concern there, pay all your attention there and think more
diligently about winning souls. Thus, when the Lord comes, you would return
the talents which he handed over' to you multiplied, and would deserve to
obtain from him the fruit of retribution, and to be exalted among his faithful
servants for eternal glory. But know that my criticism and censure derive not
from bitterness, bt from brotherly love. For I want you to be found a priest
before almightrGod not just in your reputation, that only leads to punish-
ment, but also in your merits, that look to a reward. For while we are one
member in the body of our Redeemer, just as I am being torn apart by your
fault, even so I am delighted also in your good behavior.
Furthermore, as for your wish that we should depute a person from our
side, to whom you should present any cases of yours in detail that ought to
be referred to us, write whatever ,0U want to our most beloved son, Peter,
and to the counselor, Theodore,3 so that what is passed on to us through
them, can be settled however reason may persuade us over these matters, as
revealed by God.
But concerning our brother and fellow-bishop, Marinianus,38 when peace
has been completely confirmed with the aforesaid Agilulf, there will be an
inquiry, and whatever the course of reason shall dictate, will be done.
9.12 Gregory to Fortunatus, bishop of Nales39 I October 598
The abbot of the monks whom I had settled 4 in the city of Naples has died,
with God disposing as he thought fit, and so I have decided to send over the
bearer of this letter, the monk Barbatianus,41 to rule those monks. For the
present, we decree that he has been put in 'charge, so that, if his way of life
pleases your Fraternity, you should ordain him after 'a short period of time as
their abbot. For he has good qualities that would please you, but there is this
dreadful vice in him also, that he considers himself extremely wise. It is well
known how may branches of sin can grow from this root. Therefore, let your
Holiness keep a careful watch over him, and if you find that he has become cir-
cumspect in his command and humble in his own disposition, then you should
promote him to the rank of abbot, with God's blessing. But if he makes little
progress in humility, you should put off his ordination and report back to me.
37. Peter the deacon was the pope's very close friend and former administrator of the
patrimonies of Sicily and Naples, and his interlocutor in his Dialogues. See especially Epp 1.1-
3. For Theodore, the pope's counselor, see Ep 3.18.
38. Marinianus was bishop of Porto Torres (furritano) in. Sardinia: see Epp 1.59 and 9.203.
39. For Fortunatus, bishop of Naples, see Epp 3.58, 60; 5.50; 6.11, 29; 7.1, 20; 9.12, 45,
47, 62.
. 40. An interesting comment. Was this another monastery founded by Gregory? Or was
he using monks from his monastery in Rome to spread his own 'rule'?
41. See Ep 10.9, where nearly 18 months later, the pope criticizes this new abbot for
rashly tonsuring a secular person, and the bishop of Naples is blamed for his choice.

554
THE LETTERS OF GREGORY THE GREAT
9.13 Gregory to Venantius, a patrician from Palerm0 42 I October 598
I have received the writings of your most beloved Excellency, in which I
rejoiced as much in the conversation of an absent friend, as I desire that he
who has spoken should always be present with me too. However, you Want
me to provide an allegorical interpretation of the deeds of Sampson. But such
great bodily weakness has come upon me that, even if some ideas should occur
to me, my mind would not rise to follow them up.43 Even so, I rejoice in
your worthy desire. For in looking for an explanation of holy words, you
show how closely you are seeking the author of those words. And so, if I re-
cover my good health by the grace of almighty God, I shall obey your desires.
And I pray that heavenly grace may protect you in all your activities, so that
for a good deed, He may both replenish you with his favor and comfort you
with his assistance.
9.14 Gregory to John, an illustrious man from Palermo 44 I October 598
With your letters and works, you continually show your love for us, which
we wanted you to show to us by appearing in person. But what else do you
achieve by exhibiting this, except that we should seek to see more of you, as
we are taught to love you more fully? We also accept your complaint now
somewhat less, because we cannot see the man we love. But a person was here
to tell me that it was impossible for your Glory to make a voyage now, and
for that reason I retained what I loved and spared what had angered me. May
almighty God guard you with his protection and defend you from all evils
with his continual grace.
9.15 Gregory to Jovinus, an illustrious man from Catana I October 598
My most beloved son, the deacon Cyprian, would have leased me very
greatly by returning here, if he had returned to me entirely. 5 But since your
Glory kept yourself in Sicily, I know without doubt that my aforesaid son has
returned to me in body, certainly, but has remained in Sicily in his mind.
However, as I say this, I rejoice in your quietness, just as much as I groan over
my own occupations. And I strongly suggest to you that, if the sweetness of
inner delight has touched the palate of your heart, your mind should be drawn
inwards, so that all the fine sounds outside, all external delights, are bitter.
42. For the patrician Venantius, see Epp 1.33; 2.49; 6.42, 43.
43. Gregory seems to be providing a humorous touch here, as the story of Sampson in
Jgs 13-16 is all about a strong man who becomes weak.
44. The John here from Palermo is unknown otherwise. He seems to have been tOO sick
to travel by sea, as would be normal from Sicily to Rome.
45. This tells us of Cyprian's return to Rome, after his administration of the Sicilian
patrimony: see Epp 3.55, 57; 4.6, 15; 5.7, 20, 23, 28, 32-3; 6.4, 13, 20, 38; 7.19, 38, 41; 8. 7 .
He was as successful as Peter the Deacon. J ovinus is unknown otherwise.

BOOK NINE
555
And I praise the fact that you avoid even small groups of people,46
because often a mind that has begun to be renewed in God through the grace
of penitence it is worn out 47 again through the words of human dialogue.
But when I tried to find people to join you in reading the Holy Writ, I found
nobody, and I greatly lamented the lack of a good man. And although I,
sinner that I am,  extremely busy, yet if you want to come to the home of
Saint Peter the-apOstle, you will be able to have me as your close colleague for
Holy Writ. May almighty God guard you with heavenly protection, and allow
you to remain defended against the traps of the ancient enemy.
9.16 Gregory to John, bishop of Syracuse 48 I October 598
It has come to our attention that you have bestowed paternal love on our
joint son, the glorious general Apollonius,49 and yet, because you show the
same type of affection for him as you show towards priests, he believed that
he should be endowed with our honors. For that reason, we commend him
to your Fraternity with this letter. We exhort him to find paternal consolation
in you, as is fitting, and to obtain your comforts, wherever the demand arises.
Thus, while he experiences your love towards him more fully, he himself
might also recognize what trust he has in you, and feel that our letter has
benefited him.
9.17 Gregory to Maurentius, general 50 I October 598
Your Glory should know that we have written to Anthelm,51 our sub-dea-
con, asking him to pay attention to sending us some wickerwork chairs, or,
if he cannot find any ready-made, to take the artisan himself into his place to
work in his home, and weave at least twenty-four really good seats. They are
absolutely necessary for us, so your Glory must therefore ensure that this can
be done. And if perhaps you have already obtained some, send those ove to
us. But if anyone else has some, look after sending them to us through Julian
also, a very famous gentleman and the elder son of your Excellency.5 And
so, let your Glory ensure that what we have written should in every way be
attended to urgently by your Solicitude.
46. The diminutive conventiaJa, has the sense of 'small' meetings here; it is not pejorative.
47. Reading the ueterascit ('grows old') in most manuscripts and in Norberg (-escit). The sense
of 'worn out' well suits the context. The uirescit in C3 ('flourishes') is awkward with the 'because.'
Crowds are avoided except for Bible reading with Cyprian, or in Rome with Gregory.
48. For John, the very important bishop of Syracuse, see Epp 5.20; 6.18, 20, 43; 7.9, 36;
8.21, 25-32, 42, 57, 73, 84, 91-92.
49. This general appears again in Ep 9.34.
50. For Maurentius, military commander of the Naples district, see Epp 1.3; 6.31; 8.12.
51. For Anthelm, administrator of the Campanian patrimony, see Epp 1.23, 37, 40, 53,
57, 63, 66; 4.31; 6.23, 32, 37; 7.20.
. 52. The pope's request for 24 wickerwork chairs is most interesting. The general's son
1S probably the Julian in Ep 13.21 Oanuary 603), who had built a monastery at Catana.

556
THE LE TTERS OF GREGOR Y THE GREA T
9.18 Gregory to Victor, bishop of Palerm0 53 I October 598
A desire that is shown to involve a religious appointment and the saving of
souls should be fulfilled without any delay, with God's authority. Thus the
community of monks living in the monastery of Praetoria 54 is clearly in
need of a priest, for the celebration of solemn Mass, and they ask that one of
their own community should be ordained for them with this rank. Therefore,
we exhort your Fraternity with this letter, that you should ordain in the
aforesaid monastery the one whom they agree unanimously should be chosen
from their community. Do so without delay and without any excuse, and
arrange that he does not serve in any church or in any other place, but is
permanent there, continually, in accordance with our authority also. And so,
while he is not occupied elsewhere, he may be found attentive and useful in
his office, and the community that demands him to be ordained for them,
whenever it is necessary, should be able to be refreshed as they celebrate the
solemnity of the sacrifice with due veneration.
9.19 Gregory to Pantaleo, notary55 I October 598
We were expecting that your Experience would make us altogether more cer-
tain in every detail about the silver of the churches and other holy objects that
you found, so that from their enumeration, we could have deliberated with
more precision as to what should have been done. But your reply did not give
us the information that it should have. Therefore, take care to deposit the
silver of the churches in your care that have clergy and people in the trea-
su6 of their church. Do so with every care and precaution, and to accept
a receipt for each such deposit. 57 But as for the silver from churches that
have been sinfully abandoned by their clergy and people, bring it here with you.
If you should perhaps learn that three or four clerics have survived from
those churches, from which you are removing the silver and bringing it with
you, make a record of the condition and address of each of them, and bring
it to us, so that if we deem it necessary, we can decide for them what they
should receive each year. But bring with you in the same way anything that
might perish through old age, so that what seems useful from them may be
distributed. 58 But when you find conditions good for a voyage, return here,
with the Lord's protection.
53. This bishop had appeared in Epp 1..70; 5.4; 6.41; 8.25.
54. For this monastery, see Epp 2.50, sent six years before, where the pope tells the
abbot, Marinianus, to hurry up in completing the half-built monastery.
55. For Pantaleo, see Ep 3.40.
56. The Latin for KHILT/}uQpX WP : see Ep 3.49 and Codex Justinianus 7.72.10; 11.47.19.
57. For this very rare business term for a 'receipt' (desusceptum), see Ep 3.49.
58. It seems that Gregory was going to make good use of the silver and bibles etc fro l11
abandoned churches brought over by Pantaleo, redistributing it where need arose.

BOOK NINE
557
9.20 Gregory to Urbicus, abbot 59 I October 598
Your Beloved should know that I am extremely distressed, because I have
learnt that such great confusion has arisen in the comrnunity of our monas-
tery. For while you made an arrangement about ordaining an abbot in the
monastery of Lucuscanum,60 you were creating not just one, but almost two
abbots. In the morning, as I hear, you have the priest Domitian, but in the
evening, the beater of this letter, the monk Bonus. From this fact, I see how
the monastic rule has been broken, when no monks in that monastery are
ready to obey you, and you have been unable to arrange anything with con-
sistency. For that reason, I lament very greatly that I find our monastery very
different from what I thought. And that could not have arisen in any other
way, except that your Beloved has been irregular in your rule, and you are
incapable of arranging anything with dignity. At one time you are keen to
flatter the sinners a little, at another, to be excessively angry with them,
without order or moderation. For if you could have held yourself to some
rational plan, your maturity itself could have been treated with reverence, and
the order of discipline could have been preserved in the monastery.
But I think that this has been done all the worse, as you presumed to remove
the aforesaid monk, Bonus, from the rank of monk, as he has claimed, without
my command, especially as I suspect that it is inappropriate for a man of his age
to be able to hold the highest rank. And for that reason, we wish that the priest
Domitius 61 should become the abbot at the monastery of Lucuscanum, and the
monk Lucifer should be made his prior, so that he can find peace with this
monk's comfort. And so, with our authority, we order you to make this arrange-
ment, with God's help. And if anyone should presume to be ungrateful over this
arrangement, he must be sent over to us without the slightest hesitation.
And so, after receiving our letter, let your Beloved invite our brother and
fellow-bishop, Victor,62 to the monastery of Lucuscanum, to celebrate
solemn Mass there and ordain the aforesaid Domitius as abbot, with the grace
of God. While we followed your advice, we were led in error, like blind men.
For your Beloved wanted the monk Catellus 63 to be in charge of the monas-
tery of Lucuscanum, but after we had ordered him to be made abbot, we
found out that he was not a monk. 64 For from the small eulogy,65 which the
59. For U rbicus, abbot of the monastery of Saint Hermes in Palermo, see Epp 2.50; 5.4;
6.41, 49. This was one of the monasteries founded by Gregory himself.
60. The monastery of Saints Maximus and Agatha: see Epp 9.67, 83.
61. Domitius is described as the abbot of the monastery of Saints Maximus and Agatha
in Ep 9.83, but nothing more is heard about the monk Bonus.
62. For this bishop of Palermo, see Epp 1.70; 5.4; 6.41; 8.25; 9.18.
63. Catellus is unknown, but the abuse of appointing lay abbots, who then exploited the
financial resources of their monasteries, afflicted the Church for centuries to come.
64. Monunsen in MGH rightly inserted quem ('whom') after monk, to avoid a hanging
nominative. Norberg justifies such faults of syntax by Gregory in his very dated Syntaktische For-
SChungen: auf dem Gebiete des Spiitlateins und des frUhen Mittellateins (Uppsala, 1943), p. 264.
65. From the Greek €ii'AIryw..

558
THE LETTERS OF GREGORY THE GREAT
monk Bonus received, he was not at all afraid to have a dispute on his journey
to seek his part. Your Beloved could have known with what bitterness of
heart he yielded, if you had wanted to know the monastic rule. But from your
disciple we have learnt that you are called 'abbot,' but still do not know how
to be a monk. And I believe that even Lucifer would not disagree over this
division of the cells, as we said was proposed. But it is more tolerable to
endure a rather elderly brother than a young, childish one. 66
9.21 Gregory to Urbicus, abbot I October 598
As your Beloved takes up this letter, about the gold coins of the monastery of
Lucuscanum, their presence being confirmed by our notary Salerius, take care
without any delay or excuse to give forty gold coins to our brother Peter,
bishop of Triocala. 67 But as for the monks whom our aforesaid brother re-
moved to his home from the same monastery for their safety, you should be
keen to threaten the abbot of that monastery of Lucuscanum quite strictly,
telling him that from this gold he should provide them with every kind of
food and clothing each year. 68
9.22 Gregory to Romanus, defender 69 I October 598
It has come to our attention that some tonsured men 70 in Sicily, through
wicked presumption, are adopting the name of defender, and they are not just
proving useful for Church benefits, but also under this name they are commit-
ting many undisciplined acts. And so, we order your Experience with this
authority herewith to inquire into this diligently. If you discover some appro-
priating this title for themselves again, besides those who have letters on this
matter, you should stop that behavior with strict punishment. But if you
prove that some are strenuous and faithful in Church affairs, it is necessary
that you report back to us in detail concerning these men, so that we can
judge whether they deserve a letter. 71
66. See Prosopography of the Later Roman Empire, ed. A.H.M.] ones, ].R. Martindale and ].
Morris, 3 vols. (Cambridge, 1971-1992), 3B: 960. Martindale sees this as an allusion to Gregory's
brother Palatinus, but the 'brothers' here are Victor and Bonus. Even so, perhaps the pope's twO
brothers were in his thoughts, the 'childish' one being in Otranto (see Ep 9.201).
67. For the bishop see also Ep 5.12, where Gregory used him as an ecclesiastical visitor
to the church of Agrigento. -
68. This abbot was the Domitius in the preceding letter, to be spoken to very severely
over his lack of responsibility over these monks.
69. For Romanus, the administrator of the papal patrimony in the districts of Syracuse,
Catana, Agrigento and Messina, see Ep 2.50 and perhaps Ep 7.27. He receives 22 more letters from
the pope in Book 9.
70. The manuscript reading in C, tonsoratar, may suggest tonsuratares, rather than the tonsu-
ratos found in Norberg. They were in charge of Church farms, tonsured in the Roman style
as a sign of subjection. The tonsuratos, were clerics, from the lowest grades, more likely here.
71. A letter of appointment from the pope, like the 'letters on this matter' above.

BOOK NINE
559
Besides this, for Fortunatus,72 we want you to make a detailed examina-
tion of the accounts that cover his actions, and when everything that was
agreed for him to return has been dealt with satisfactorily, you should not
allow him to transgress any further with the patrimony or with any activity
of our Church, because he made a representation, as far as we heard, that he
should not have ay communication with our people hereafter.
Furthermore{it has been reported to us that a certain Marcian, who
assumed the name of defender, has refused to show obedience to our brother
and fellow-bishop, John, to whom we had entrusted the care of our patri-
mony. So look into this, and if it is true, let him be sent overseas in exile, so
that he learns he does not go unpunished for having been totally disobedient
to the person who administers the services of this Church, from whose honor
he assumed a false name for himself. But also, if there are any others who
happen to be disobedient towards the regulations of our brother mentioned
above, you will punish them in every way with a strict penalty.
9.23 Gregory to Praejecta 73 I October 598
Whenever in certain meetings our assent is sought, so that there is no doubt
over the legality of these actions, their ratification 74 ought to confirm them
for the security of the two parties. And so, having learnt what has been agreed
between your Beloved and Fantinus,75 our defender and the controller of the
patrimony of the districts of Palermo, concerning the parts appropriate for you
in the estate of Leucas and Samanteria, in the province of Sicily, in the ter-
ritory of Palermo, and in your hOIJle situated in the city of Palermo, that you
offered to our Church a short while ago with the title of a donation, we give
our consent on this matter, and confirm everything as arranged between you
two through the page of this ratification. And we declare that none of these
arrangements are to be made ineffectual by us or by our successors. For it is
very appropriate for ecclesiastical control that, when things have been arranged
and decided, they ought not to be disturbed in future by any opposition.
9.24 Gregory to Martin, rhetorician 76 I October 598
A plea arising from paltry affairs might nevertheless need quite a full examina-
tion, as your Greatness well knows, and so your Wisdom should consider how
72. The identity of Fortunatus is unclear, but he seems to be one of those who usurped
a defender's title, but returned his ill-gotten gains - unlike Marcian, about to be exiled.
73. The identity of the Palermo lady, Praejecta, is unknown, but Gregory handles her
legal contract with his usual expertise. He seems to have known Palermo very well.
74. This rare legal term appears as a single word below (ratihabitio) for the 'ratification'
of an agreement: see Justinian, Digesta 3.5.5 (6).
7. For his defender, Fantinus, who looked after the Palermo patrimony, see Ep 9.8, 10.
76. See Ep 9.27 for this very eminent lawyer. He was sent to Rome to plead the case of
Crementius, primate of Bizacium in the province of Africa, but accused by the other bishops

560
THE LETTERS OF GREGORY THE GREAT
much care and how much vigilance ought to be used in examining cases that
involve bishops. But in the letter that you sent over through the bearer of the
present one, you spoke only superficially, and kept completely silent about the
source of the cases for which you had been sent over to us by Crementius, OUr
brother and fellow-bishop. If their origin and true nature had been clear to us,
we would have at least have sent an open and suitable reply to our aforesaid
brother, to confirm him in his decision over this matter. However, what dis-
pleased us most of all was the fact that you signify that some of the bishops
have set out for the court without letters from their primate, and are holding
illegal meetings. But, as we said above, the origin and true nature of the cases
are totally unknown to us, and so we cannot make any definite pronounce-
ment, in case we might seem to pass sentence on matters not well known to
us, and that would be most reprehensible. And so, it was most necessary for
your Greatness to come here, to inform us fully by answering our questions,
during the time when you were in Sicily. But after you saw our brother and
fellow-bishop, John, we believe that you saw us also as like him. And for that
reason he has himself been at pains also to write to us about the same cases,
and so we have written back to him what we decided. And since he is a priest
of mature and careful judgment, if you are willing to work with him in
handling the cases for which you were sent, we are certain that you will find
in him both what is useful and what is reasonable.
9.25 Gregory to John,77 bishop of Syracuse I October 598
The complaint that was made against Lucillus, bishop of the city of Malta,78
has been declared from the pages of your letters and deeds, which you sent to
me. And for that reason, because the punishment for such a crime should not
be put off with any delay, your Fraternity must summon to your side three
or four of our brethren and fellow-bishops, so that when they themselves are
also present, and once the truth has been established satisfactorily, you must
take care to depose the aforesaid Lucillus from the rank of bishop without
hesitation, since the contagion of crime had stained him. But as some priests
and deacons are said to have been accomplices and participants in the
wickedness that has been revealed, your Holiness should examine it with a
very careful investigation. And if you find it to be so, you must demote them
also in the same way from their grade of honor, and allot them to monasteries,
where they can show penitence in a worthy manner.
there. Their appeal to Maurice had been passed on to the pope, who got John, bishop of
Syracuse, to investigate the case, without much support from local bishops. Gregory replies
to letters from Martin and Bishop John, but nothing happened for three years afterwards (see
Ep 12.12).
77. For John, bishop of Syracuse, see Epp 9.16, 22. See the next two letters also.
78. Lucillus, bishop of Malta, was removed from office, it seems, as Ep 10.1 describes
him as the 'former bishop of the island of Malta.'

BOOK NINE
561
But because many are said to have succumbed to the disgrace of this sin
through them, it is right for you to prevent all of those who prove to be
clearly guilty from sharing the body and blood of our LOid, and to warn them
more strictly in your letters to pay attention to their litanies and prayers, and
to wash away with their tears the stain of sin that they have incurred. We
leave it to your judgment as to when communion should be restored to them,
in accordance-With their degree of penitence. But it is necessary for you to
consider this, that for those who are in grave danger of dying should not be
denied their holy eucharist. Take care besides to encourage the clergy and
people of the city of Malta to choose a priest to be consecrated bishop for
them with the favor of God, since they will not be able to be without a pastor
of their own.
But carefully investigate in all ways the case of the priests and deacons
who have been accused of lapsing. And if they are clearly found guilty of a
crime, inflict a severe and canonical punishment on them, so that, as much as
their iniquity could provoke God to anger, you might be able to please him
equally with a very strict correction.
9.26 79 Gregory to John, bishop of Syracuse I October 598
A person coming here from Sicily has told me that some friends of his, whe-
ther Greek or Latin speakers I know not, as if moved by zeal for the holy
Roman Church, were complaining about my arrangements, saying: 'How does
he manage to restrain the church of Constantinople, if he follows its customs
in every way?' When I asked him: 'Which of its customs do we follow?' he
replied: 'Because you have had 'alleluia' said at Mass, outside the season of
Pentecost,80 and you have decided that sub-deacons should approach the
altar disrobed,81 and that 'Kyrie eleison' should be said, and the Lord's
Prayer be said directly after the canon.' I replied to him that we had followed
no other church in any of these matters.
For, as for the fact that 'alleluia' should not be said here, this practice is
said to have been derived from the church of Jerusalem, by the tradition of
Saint Jerome, in the time of Pope Damasus of blessed memory. And for that
reason, in this matter we have limited more this custom that was handed
down here from the Greeks.
79. For the special importance of this letter, see the article by L Cracco Ruggini, 'Gregoire
Ie Grand et Ie monde byzantin,' in Gregoire le Grand, eel. Jacques Fontaine (paris, 1986), pp. 83-
94. She sees the letter as 'rembleme de son attitude a regard du monde byzantin,' sent to the
bishop of a 'centre de I' administration provinciale et ecclesiastique de la Sicile, , where the Roman
d Greek traditions were in conflict. Through it she reveals what she sees as Gregory's 'hostilite
a l'egard du monde byzantin' (pp. 83-84).
80. The 50 days between Easter and Whitsunday, when in Rome it was usual to sing
he 'alleluia,' and at Mass at other times (except for Lent), but it was used more frequently
In Greek churches, it seems.
81. Not wearing their linen vestments, as in earliest times, before some pope vested them.

562
THE LETTERS OF GREGORY THE GREAT
But as for my making sub-deacons approach the altar disrobed, that
was an ancient custom of the Church. In fact I do not know why a cenain
pontiff of ours decided to order them to approach wearing vestments. For
did your churches receive the tradition from the Greeks? From where then
do ther have the present custom that sub-deacons should approach wearing
linen 8 vestments, unless it is because they learnt this from their mother
Church in Rome?
As for 'K yrie eleison,' we have neither said it, nor do we say it as it is said
by the Greeks, for among the Greeks they all say it in unison, but among us
it is said by the clerics, and the congregation replies, and 'Christe eleison' is
said just as often, but this is never said among the Greeks. And in daily
masses, we do not say other things usually said, but we say only 'Kyrie
eleison' and 'Christe eleison,' so that we are occupied a little longer in these
prayers for pardon. 83
But as for the Lord's Prayer, we say it soon after the prayer, for the
following reason: It was the custom of the apostles to consecrate the sacrificial
offering only during this prayer, and it seemed most unsuitable to me that we
should say a prayer over the sacrifice that a scholar had composed,84 and
should not say that traditional prayer that our Redeemer composed over his
body and blood. The Lord's Prayer is also said by the whole congregation
among the Greeks, but by the priest alone among us. 85
How, then, have we followed the customs of the Greeks? For we have
either renewed our ancient customs or have established new and useful ones,
in which we are still not shown to be imitating others. And so, when the
occasion arises for your Beloved to visit the city of Catana, or in the church
of Syracuse, have a talk with them and teach those whom you believe or
know might be complaining about this matter, and do not fail to instruct
them under some other pretext. For considering what they say about the
church of Constantinople, who could doubt that it is subject to the apostolic
see? And our most pious Lordship, the emperor, and our brother, bishop of
the same city, admit this' continually.86 And yet, if this or another church
has some good feature, I myself am prepared to imitate even my inferiors in
82. The lineis in e4 makes much better sense than the banal in eis ('in them') in other
manuscripts and in Norberg; the l could easily drop out between ani and in.
83. This is the full Greek refrain ('Lord have mercy upon us, Christ have mercy upon
us'). The pope stresses the very different use of this refrain in the Roman Church.
84. The scholar was an early liturgist, it seems, who compiled the canon of the Mass.
This is an important statement on the part played by the Lord's Prayer in the Mass. The
'prayer' is the prayer of consecration, to which Gregory seems to add the Lord's Prayer.
85. A change has taken place in the Roman liturgy since the time of Gregory, as both
priest and congregation now say the Lord's Prayer.
86. This is a classic statement of Rome's claim to papal primacy. But the context should
be noted. This primacy is not an arrogant dominion of the one Church by Rome. As pope,
Gregory was .willing to imitate and learn from the good practices of other churches.

BOOK NINE
563
what is good, while I prohibit them from illegal acts. For foolish is the man
who thinks himself better than others, but refuses to learn from the good
qualities that he sees in others.
9.27 Gregory to John, bishop of Syracuse I October 598
I have received yor Fraternity's letter, in which you indicate that Martin, a
most eloquent-gehtleman, has come to Syracuse from the province of Africa,
and has said something to you in secret. 87 And indeed, whenever your
Fraternity finds an opportunity, you do not cease to show your love towards
Saint Peter the apostle. Therefore, we offer thanks to almighty God, because
where you are, there we are not found to be absent. And yet your Holiness
has not yet recognized exactly what case is being examined. For the primate
of Bizacium had been accused on some charge, and our most pious emperor
wanted him to be judged by us, according to canonical statutes. But then the
commander of the guard, Theodore,88 on the receipt of ten pounds of gold,
prevented this from happening at al1. Even so, our most pious emperor warned
us to send someone and do whatever was canonical.
But seeing the contrariness of people, we have been unwilling to handle
this case. And now the same primate is saying something about his intention.
But it is extremely doubtful whether he is saying such things to us now
honestly, or in fact because he is being attacked by his fellow-bishops. For, in
that he says that he is subject to the apostolic see,89 if any fault is found in
bishops, I know not what bishop is not subject to it. But when fault does not
demand it, all are equal in accordance with the degree of humility. However,
have a talk with the aforesaid most eloquent Martin, as your Fraternity wants
to do, and discuss what he should do. We have replied to him briefly over the
case,90 because we ought not also to believe men unknown to us, over any
such accusation. But as you see him in person, if you consider that something
more definite should be said to him, we entrust this to your Charity, as we are
certain of your love, by the grace of almighty God. And whatever you do,
have no doubt that it was done by us. 91
87. For more information on Martin, see Ep 9.24 and n76 above.
88. This commander of the guard in Byzantine North Africa may be the Theodore who
Was a military commander and Duke in Sardinia seven years earlier, in Epp 1.47, 59.
89. This is another aspect of claims made by papal primacy; namely, that if a bishop was
found seriously at fault, he was subject to the judgment of the apostolic see. But where fault
Was absent, all bishops were equal in accordance with the degree of humility. Gregory is
agn anxious to avoid any arrogant domination of his fellow-bishops.
90. See Ep 9.24.
91. This specific delegation of his authority to Bishop John may be seen as a sign of the
pope's lack of adequate information about Church affairs in North Africa.

564
THE LETTERS OF GREGORY THE GREAT
9.28 Gregory to Libertinus, ex-praetor 92 I October 598
The devotion of your Glory, known and experienced by us, provokes us to
summon you with this epistolary appeal as our assistant in ecclesiastic cases. 93
Through the grace of God, we have entrusted the care of our Church's patri-
mony, covering the territory of Syracuse and Catana, to Romanus,94 our de-
fender and bearer of this epistle. Thus we greet your Glory, and ask that you
might join with him and give him support in every way. And in case he may
perhaps fail to understand some things that are beneficial, due to his newness,
instruct him carefully with your counsels and give your attention, as has been
your custom, to helping him achieve those things. And so, while he achieves
the tasks imposed on him for his own good with your assistance, you may
receive a reward for your goodness, and we may be invited to pray more
earnestly for the mercy of almighty God on behalf of your Glory's life.
But with regard to the legal point about which the bearer of this letter
spoke to me, and about which our most reverend brother, Bishop John, has
written, the matter has not been able to proceed or be acted on meanwhile,
because the person before whom it could be tried has not yet been confirmed
in any position of power.
9.29 Gregory to Romanus, defender I October 598
Our careful purpose warns us to entrust the implementation of Church bene-
fits to vigorous people. For that reason, because we have often proven that
you, Romanus, have been a faithful and concerned defender, we have decided
that the patrimony of the holy Roman Church, which we serve with God's
compassion, as established in the districts of Syracuse, Catana, Agrigento and
Messina, should be entrusted to your control, to take effect from the present
second indiction. And thus, it is necessary for you to go there without putting
it off, so that, mindful of divine judgment and also remembering our admoni-
tion, you may be keen to show yourself so efficient and faithful, that you are
found not to run the risk of any neglect or (Heaven forbid!) any fraud. But
ensure all the more that you can be recommended to divine grace due to your
faith and industry. We have also sent commands to the servants of that
patrimony, according to custom, so that there is nothing that might in any
way hinder you from carrying out the tasks imposed on you.
92. For Libertinus, see Epp 3.37; 5.32; 7.19; 9.5, 10.12. He was praetor of Sicily until this
letter, by when he was ex-praetor, not ex-prefect as in MGH. The abbreviations for these
important ranks were easily confused, as in Gregory's own case.
93. In Sicily such cases were tried by a joint bench of imperial and Church judges (the
defender of the Church's patrimony). This case remains unknown.
94. See Ep 9.22. The next letter is addressed to him and he appears in Epp 9.31-33, and
Epp 37, 46, 48, 54, 79 and 86 are also addressed to him, a key agent in Gregory's final settle-
ment of the province he knew so well, Sicily.

BOOK NINE
565
9.30 Gregory to the farmers and slaves on the estates or farms established
in the territory of Syracuse and Catana I October 598
Know that we have decided with our arrangement that you are under the care
of our defender. And for that reason, we order that you should show obe-
dience, without any reluctance, with regard to what he sees fit to impose on
you for the benefit of the Church. For we have given him power of such a
sort that he eize and punish strictly those who are disobedient or try to
be insolent. And we have charged him likewise that, if some slaves are hiding
outside properties or any have entered the property of others, the urgency of
his Solicitude should not delay in bringing them back to the jurisdiction of the
Church. For indeed, you should know that he has been warned that he will
be punished if any of you presume to apply any violence to another person's
goods or to seize another's property, whatever the excuse. 95
9.31 Gregory to Cyridanus 96 I October 598
The goodness of your Glory, spread about by a true report, provides us with
such certainty about itself that we should in no way distrust it, but rather we
should specially commend the condition of our Church, as it were, to a truly
wise son. And for that reason, I have sent over Romanus, our defender and
bearer of this letter, to govern the patrimony of our Church established in the
districts of Catana and Syracuse, with God's protection. And so, we greet your
Glory with paternal sweetness, and ask that he may find the affection of your
charity in all things and may possess the comfort of your favor, wherever it
proves necessary. Thus, when you are present, he should not feel that we were
absent. And so, while he might profitably complete what was imposed on him,
with your help, we could be in debt to you for your favors, and Saint Peter,
the prince of the apostles, to whose cases you devote yourself, would compen-
sate you both here and in the future.
9.32 Gregory to John, bishop of Syracuse I October 598
Our son, the glorious man and ex-consul, Leontius,97 has comlained seri-
ously about the action of our brother and fellow-bishop, Leo. 8 His com-
plaint has thoroughly disturbed us, for a bishop ought not to have acted so
hastily and so lightly. We have entrusted a careful inquiry into this case to our
defender, Romanus, when he gets there.
95. An interesting letter, preparing the local workers for the arrival of a just Romanus.
96. As 'your Glory' suggests, Cyridanus was an imperial official. Like the letter above
it prepared this official for Romanus' arrival. Ep 9.116 shows that Cyridanus had been
entrusted with the supervision of the very important Sicilian corn-supply. Here Gregory
u.rges him to perform his duties in cooperation with his new defender.
97. For the ex-consul Leontius, see Epp 8.33; 9.4, 32, 34, 46, 55-57, 63, 107, 131; 11.4,
34.
98. For Leo, bishop of Catana, see Epp 1.70; 2.29; 4.34; 5.20; 6.20, 30, 47; 8.7.

566
THE LETTERS OF GREGORY THE GREAT
But with regard to your Fraternity, the person who was sent by Leontius
complains that, in the defense of the most illustrious doctor, Archelaus,99 the
interests of our brother and fellow-bishop, Domitian, the metropolitan, 100
were harmed. Indeed, your Fraternity ought rightly to protect your sons, and
if necessary, the business of the holy Church, and you should not give your
opponents any opportunity for slander. And yet, even as I am saying this, I
am quite sure that you are observing this in every way. But we have given
orders to the same Romanus about this case, that when he arrives, he should
join you in arranging what is right for it.
9.33 Gregory to Peter, in Sicily I October 598
Knowing that paternal commendations amplify the affection of devotion, we
must hasten in these letters of ours to increase the favor of your Glory,101
which we believe you are doing spontaneously. We inform you that we have
entrusted the patrimony of our Church, which, as you know, is established in
the districts of Syracuse and Catana and neighboring places, to Romanus, Our
defender and bearer of this letter, with the protection of God's grace. For that
reason, greeting you with paternal affection, we ask that you might support
him with your providence, and in all matters bestow your help on him, as we
trust you will. Thus, while he has the support of consolation in the comfort
and favor of your Glory, you may show more clearly what sort of love you
feel for us, and we may hasten to reply in all ways to your wish, when it is
necessary .
9.34 Gregory to Leontius, ex-consul I October 598
We know that you receive a paternal letter with pleasure. And so, if we were
keen to accomplish what your Glory has without doubt begun to bring about
of his own accord, then we would not allow the desires of our sons to be
disappointed. 102 And for that reason, because our glorious son and general,
Apollonius,103 the bearer of this letter, has wanted himself to be com-
mended to our leaders over there with you, we greet your Glory with paternal
love and ask that he may find the grace of your favor as is proper, and may
obtain the support of your patronage wherever it may become necessary.
Thus, while your Glory may offer him what you have been accustomed to
provide of your own accord, for which we commend you, may he also rejoice
to find the specific support he desired from you, and for which we ought to
offer hearty thanks to your most sincere goodness.
99. For the case concerning the doctor Archelaus, see also Ep 5.32.
100. Domitian, the metropolitan of Militene, appears in Epp 3.62; 5.43; 9.4.
101. The title suggestS that Peter was a high official, but nothing else is known about him.
102. The subjunctive (in C) is needed in this conditional sentence, yet Norberg has
patimur ('we allow').
103. For. this general, see Ep 9.16.

BOOK NINE
567
9.35 Gregory to Fantinus, defender 104 I October 598
Priestly concern ought to ensure that those things that the desire of a pious
wish suggests should be done might come into effect. And so, we direct your
Experience to warn the heirs of Isidore, a man of illustrious memory, continu-
ally and strongly, that they should hasten to implement, without any fuss,
what was settled concerning the hostelry, 105 that their benefactor stipulated
in his last wilLarid testament should be built in the city of Palero. Other-
wise, if they think that this might be neglected still longer, they might now
incur a penalty imposed by the law, which they would deserve by failing to
implement an arrangement of this sort. 106
However, if the amount set aside to build their hostelry should perhaps
seem insufficient, then the land on which the hostelry was to be erected, or
whatever is left there from the hostelry of Saint Theodore,107 that was es-
tablished by Peter some time ago in the aforesaid city, should be contributed.
Thus the heirs might be able to be freed from the worry and labor of building
the hostelry, and the wish of the deceased might take effect successfully. But
even if it is built in another place, whatever the testator has left should be
spent on the actual building. Let your Experience show such concern that
either plan might be carried out without any delay.
9.36 Gregory to Anthelm, sub-deacon 108 1 October 598
Theodora, the widow of the defender Sabinus, r:n has sent her setvant here, and
has com}glained that she has been deceived by her son and by a certain Ali-
gemus, l whose daughter the same son of hers had taken in marriage. At the
time of the wedding, she was made to leave the title for all her goods to this same
son, but now she says that they greatly despise and slight her, so much so that
they have taken all her property and she has nothing left on which she can live.
She also asserts that she endures such great adversity from them as well, that they
do not allow a slave owned by her to setve her or to comfort her in any way.
If that is how things are, it is all too serious and ungodly. And so, with
the contents of this authority, we order you to take pains to learn the truth,
and if you find it to be so, be quick to apply the protection of the Church,
and to assist her to a reasonable extent in all things. Thus, with you placed
104. For this defender who administered the Palermo patrimony, see Epp 9.8; 38-40; 10.23.
105. The Greek EPoOoxEiop suggests an 'inn' or 'hostelry' in Gregory's time, but it might
also serve as an alms-house and respite for the sick. They were built and managed by the Church.
After 800, 'hospice' became a more usual term for them. See Debra J. Birch, Pilgrimage to Rome
in the Middle Ages (Woodbridge, 1998), pp. 126-127. She points out that Gregory provided four
or five such inns for travellers in Rome, one near Saint Peter's, as well C\S a new hospital.
106. For the penalty, see Codex Justinianus 1.3.45.
107. For the monastery of Saint Theodore at Palermo, see Epp 1.9; 5.4.
108. For this administrator of the Campanian patrimony, see Ep 7.20 with n106.
109. For Sabinus, defender of the Palermo patrimony, see Ep 3.36.
110. The identity of Aligernus, her son's father-in-law, is otherwise unknown.

568
THE LETTERS OF GREGORY THE GREAT
there, she should not endure any trouble again or any sort of oppression at all
from the men mentioned above. But you should be keen to ensure that, where
she complains of having been deceived, she can be given legal assistance. For
it is extremely cruel that a woman, who should have comfort in the person of
her son, is forced by him into greater need and subjected to poverty. But if
perhaps even you cannot arrange the peace and comfort of this woman, hasten to
report it to us, and we shall tell you in our reply what you should do after this.
9.37 Gregory to Romanus, defender 111 I October 598
Because we know that the bearer of this letter, Argentius, a farmer of our
Church, is anxious to be hospitable,112 we must assist his desire in some
way. For that reason, with the authority of this order, we demand that you
hasten to restore to him without any delay or excuse the small block of land
on the Disterian estate that he owned, consisting of about three acres, accord-
ing to his reckoning. Thus, he may keep it for the rest of his life, and pay
nothing from it to the Church funds, but may be helped in that hospitality
which he shows. For it is quite right that we should match his laudable gene-
rosity and make a decision.
9.38 113 Gregory to Fantinus, defender I October 598
Not long ago, we wrote to Victor, our brother and fellow-bishop.114 Some
of the Jews in the city of Palermo had given us a petition, in which they com-
plained that the bishop had occupied their synagogues, together with their hos-
telries, quite unreasonably. We told him that until it could be duly established
whether this had been done justly, he should refrain from consecrating
them,115 in case their wishes might have been tainted with prejudice. In-
deed, respect for his priesthood did not allow us to believe easily that our
aforesaid brother had done anything inappropriate. We discovered subsequently
that our notary, Salerius,116 had been there, and we found in his report to us
that no reasonable excuse existed for their occupation of the synagogue, and that
they had been consecrated rashly and without due consideration.
111. For Romanus, see Epp 9.22, 28, 29, 31-33.
112. This hospitable farmer, Argentius, is otherwise unknown. From Gregory's support,
it seems likely that the poor were able to benefit from his bounty.
113. This letter and the one after it were written together, but were sent independently.
114. This was Ep 8.25. This subsequent letter shows the difficulty faced by Gregory in
getting local bishops and Church officials tQ agree to his accommodating approach to their
Jewish communities (see also Ep 9.40r. He rules that Palermo's Jews are to be fully compen-
sated for the loss of their synagogue and other properties, the amount to be decided by the
patrician Venantius and abbot Urbicus, both close to the pope. For Victor, bishop of
Palermo, see Epp 1.70; 3.27; 5.4; 6.41; 8.25; 9.18, 20.
115. The manuscripts read congregatione, which makes no sense in this context; con-
secratione, the reading in MGH, was rightly adopted by Norberg (a rare event).
116. For his notary Salerius, see Ep 9.21.

BOOK NINE
569
What has once been consecrated cannot be restored to the Jews. And so
we command your Experience to make sure that our aforesaid brother and fel-
low-bishop pays the frice equal to the valuation by our sons, the glorious
patrician Venantius, 11 and the abbot U rbicus, 118 for these synagogues to-
gether with these guest-houses, that are under their walls or attached to them,
together with the adjoining gardens. Thus, what he had occupied might belong
to the Church-itS'"elf, and the Jews might not appear to be oppressed or to suffer
injustice in any way. The manuscripts and ornaments removed at the same time
are also being sought. If they have clearly been stolen, we want them to be
restored without any argument. For just as they should not be allowed to do
anything in their synagogues (as we have written previously), beyond what has
been decreed by law, even so neither prejudice nor any other loss ought to be
inflicted on them, contrary to justice and true fairness.
9.39 Gregory to Fantinus, defender of Palermo I October 598
Januaria, the bearer of this letter,119 informs us that she is suffering a great
deal of trouble at the hands of Ingenuus, Anastasius and Boniface,120 con-
trary to justice, and she asserts finally that they are even trying to expel her
from a possession that she claims she has owned for many years, as she told
me in person. And because she has asked to be defended against them by the
protection of the Church, let your Experience summon the aforesaid men
before you, and warn them not to presume to do anything by force. But if
they believe that they can justly make some answer for themselves against the
woman mentioned above, let them join her in choosing judges, and whatever
course of action they decide among themselves should be followed, to obtain
peace and solace between the two parties. But if you learn that the men are
putting off doing this, let your Experience provide protection for the aforesaid
woman, in preserving equity, and not allow her to be burdened in any way,
contrary to due reason.
9.40 Gregory to Fantinus, defender of Palermo I October 598
Nostamnus, a Jew who bears this letter, has informed us that his ship and
other goods have been seized by our defender, Candidus,121 and by other
creditors, and have been sold for the money that they had given him on credit.
He claimed that they had all restored the warranties for debt, but only the
aforesaid defender had kept a signed bond with him, and although the Jew
often begged him to return it, he had spurned him. And because, as he says,
117. For the patrician Venantius, see Epp 1.33; 2.49; 6.42, 43; 9.13.
118. For the trustworthy abbot, see Epp 2.50; 5.4; 6.42, 49; 9.20, 21.
119. It turns out in Ep 9.181 that this Januaria was the generous and pious owner of the
Furiana estate in the Tyndari diocese, in north western Sicily. She founded a chapel on her
estate in honor of Saints Severinus the confessor and Juliana the martyr.
120. These troublemakers are otherwise unknown, probably dealt with by the Church.
121. For this Candidus, defender within the Sicilian patrimony, see Ep 4.28.

570
THE LETTERS OF GREGORY THE GREAT
the obligation of the debt has been satisfied, we bid your Experience to take
care to learn more about it in every detail. If you find that this is the case,
urge him with strict compulsion to restore the warranty of the aforesaid letter-
carrier. Your Solicitude should thus ensure that a complaint over this case does
not return to us again. 122
9.41 Gregory to Felix, of Sicily I October 598
When we received the letters of your Greatness, we were saddened to hear from
you that agents of the church of Syracuse had seized .some property that you say
you held, without any good reason. 123 But as far as we know this has not come
to the attention of our brother and fellow-bishop, John. For once he knew the
truth, he could remedy anything done illegally in full. It has been decreed by a
legal provision that a case of both substance and ownership should be examined
in one and the same court, and we cannot determine anything against an unheard
party.124 For that reason, we have written to our aforesaid brother,125 saying
that he should allot the agents of his church, so that they can stand trial with you
before selected men, without delay, in case it should seem that you are losing your
goods without an inquiry, as you complain, or the other party is suffering
prejudice. Therefore, do not let your Glory fabricate any difficulties over the
choice of judges, or put off going to court. For knowing the morality of our
above-mentioned brother and fellow-bishop, we are quite certain that he would
not re to do whatever a reasonable decision should demand.
9.42 Gregory to John, bishop of Syracuse I October 598
Felix, a magnificent gentleman, has complained to us in his letters that
stewards of your Fraternity have passed illegally and contrary to the rule of
law through his property. He asks that what has been taken from him should
be restored, and is prepared to appear in court at once with witnesses, that is
if he can find anyone willing to give evidence. If that is so, as you well know
what is involved in legal reasoning, you must provide agents of your church,
avoiding any further delay, to select judges with him, who can conduct an
inquiry into a matter of substance and principal, and finalize it. Otherwise, if
122. This letter is another example of Gregory's desire for Jews to be treated fairly and
according to the laws. That individuals like this Jewish businessman should 4ave access to
him shows that he was sympathetic with their pleas and seen by thera as a protector against
unjust oppressors. For ships and goods used as security for the high loans for commercial
voyages, see Ep 9.108 and A.H.M.Jones, The Later Roman Empire, 284-602: A Social, Eco-
nomic and Administrative Survey (Oxford, 1964), 2: 868-869.
123. This Felix seems to be the private secretary recommended by Gregory to the
bishop of Syracuse in Ep 2.21. His dispute with the church of Syracuse seems to have been
over a property called Asinaria that he claimed to own (see Ep 9.92).
124. It seems that Gregory only acts as a court of appeal, relying on Bishop John to
decide the case fairly.
125. See Ep 9.42.

BOOK NINE
571
any sort of excuse has delayed it, he himself might seem to suffer prejudice,
and the parties of the church might seem to receive no justice. And so, take
appropriate action to have the court chosen with all speed. For we want cases
of your church to be so handled that he should not sustain a loss unfairly, and
nothing might arouse odium against you.
9.43 Grego Scholasticus, defender 126 I October 598
Alexander Frigiscus, the bearer of this letter and a farmer of our Church, has
complained to us that, in the house of the church built in Catana by our
beloved son and deacon, Cyprian,127 he has worked for a period of three
years without receiving the payment he deserved. And although it may be said
that he has worked at many men's homes during this time, as you were no-
tified while you were here, yet we bid you with this authority to examine this
carefully, and if he has worked in the same home more than he has been paid,
we wish that if, in accordance with his type of work, he deserved any more
than the fourteen and two thirds gold coins that he received from the deacon
just mentioned, you ought to add to this sum what he deserves and charge it
on your accounts.
9.44 Gregory to Theodore, curator 128 of Ravenna I October 598
Although many things have reached us about you, from reports long ago by
our emissaries, which filled our mind with joy, yet now our son, the Abbot
Probus,129 returning from you, has brought back as much besides about the
love of your Glory, as is fitting to be proclaimed about a truly good and most
Christian son. And he has described how you have shown him such great
affection, and have shown such keenness in arranging the peace, as has never
existed in our citizens who have been found there before. 130 And so we
demand the mercy of heavenly protection, to recompense you for this in
return, in your body and your soul, both here and in future, as you do not
cease to do with care what was advantageous for the safety of many people.
We inform you, therefore, that Ariulf has sworn to observe the peace, not
as his king swore, but with a condition. 131 He promised to keep his side of
the bargain, if there were no excessive acts against him in any way, and if no
126. Scholasticus was a defender working in the Catana region of the Sicilian patrimony.
127. For his hard-working administrator of the Sicilian patrimony, see Epp 3.55, 57; 4.6,
15; 5.7, 20, 23, 28, 32-3; 6.4, 13, 20, 38; 7.19, 38; 9.43, 65.
128. A 'curator' was a municipal magistrate, in charge of the city's corn supply. For this
Theodore, see Epp 9.93, 117, 134.
129. Abbot Probus was in charge of the monastery of Saints Andrew and Lucia;
mentioned in Dialogi 4.12, 17, 19, 38. He died in October 600.
130. This peace was a truce between the Empire and the Lombards brokered by the
pope, and mentioned in Ep 6.33.
131. For Ariulf, Lombard duke of Spoleto, see Epp 2.4, 27, 28, 38; 5.36.

572
THE LETTERS OF GREGORY THE GREAT
one marched against Arogis. But this is totally unfair and deceitful, and We
consider it as if he had not sworn. For he will find himself an easy chance of
withdrawing to something inadequate, and he will deceive us all the more, if
we have not been suspicious of him. However, Warnilfrida has in fact declined
to swear at all,132 and that Ariulf does everything on her advice. And it has
happened that from the peace which we greatly desired, we can have almost
no relief in these parts, because we are still suspicious and shall be so in the
future, where the enemy is concerned, about whom we have always been
SUSpICIOUS.
Furthermore, your Glory should know that the king has sent men here
to threaten us and force us to subscribe to the pact. We recall those remarks
that Agilulf is said to have made to the very illustrious gentleman, Basil, 133
against us and thus harmful to Saint Peter. And although the same Agilulf has
strongly denied this, we have decided to abstain from signing it. Otherwise,
as we are petitioners and mediators between him and our most excellent son,
his Lordship the exarch, we might seem to be deceived in some way if some-
thing was perhaps removed secretly from the pact. Then our promise to him
would come into doubt, and if there was some difficulty in the future (Heaven
forbid!), he might find an opportunity not to honor our petition. And for that
reason, we ask that your Glory, just as we demanded from our aforesaid most
excellent son, with the love that unites us, should bring this about. Before
those men return from Arogis,134 the king should send letters to them with
all speed. These letters must be passed on to us, but he should order them not
to seek our signature on them. However, if it is important, I shall make my
glorious brother add his signature, or one of the bishops, or certainly an
archdeacon.
With regard to Augustus, we offer you thanks, and we are keen for him
to settle his case with his adversary in accordance with justice. For we have
been unwilling to impose any burden on him, allowing him not to appear
there, but in such a way that we do not deny justice to his adversary.
With regard to the other matters, because we appear not to have thanked
you properly as yet, we shall presently send our emissary. Through him, we
may be united more closely, with the Lord's mercy, in the love that binds us
to each other. Furthermore, the grief of your Glory affects us a great deal. But
because a wise man knows all that should be said after a consolation, we cease
to console you with words, but we follow up our consolation with a prayer,
asking that almighty God may look after your life and health and that of all
your people, with the protection of his piety, and may console your heart in
its affliction.
132. Warnilfrida was one of Ariulf's advisers, it seems, and female.
133. This Basil reappears in Ep 9.154, fighting against the Istrian schism.
134. For- Arogis, Beneventan duke in Lombardy, see Ep 2.38.

BOOK NINE
573
9.45 Gregory to John, bishop of Sorrento, Agnellus, bishop of Terracina,
Felix, bishop of Portua, Fortunatus, bishop of Naples, Primen, bishop of
Nocera, Gloriosus, bishop of Ostia and Albinus, bishop of Formi 135
I October 598
Our glorious son, Gregory, the ex-prefect,136 asks that sanctuaries should
be built for the relics of the blessed martyrs, which are resting in places of
your diocese,-atta he wants you to fund the building of a church in their
honor. And for that reason, my very dear brethren, I should direct you to
obey the desires of the aforesaid ex-prefect, as is appropriate, so that his
demand for the consecration of his devotions might be brought to fruition.
9.46 Gregory to Romanus, defender of Sicily I October-November 598
News has reached us that some men of wicked disposition are working against
the elderly citizens of the city of Naples, and are contriving to steal from the
lodgings owned by them, on behalf of our glorious son, Leontius,137 so as
to afflict them unjustly with losses. For that reason, with this order we
demand that you should see to it that no one is heard by him in this case of
theft. If perhaps you have found out that something has been said or that he
is doing something to create prejudice, which we do not believe, empowered
by our mandate we want you to tell him that he should not give assent to the
words of evil people, or involve himself in this sin. For, although formerly the
interests of elderly citizens in their lodgings were fully protected by the orders
of the emperors, as long as we are in power, their rights are strictly protected
by my support for their cause and by the command of his most serene Lord-
135. For John, bishop of Sorrento, see Ep 1.52, for Agnellus, former bishop of Fundi,
now bishop of Terracina, see Epp 2, 45; 3.13; 7.16; 8.19. Felix, bishop of Portua, presided
over an impoverished Campanian diocese, as can be seen in Ep 9.99. For Fortunatus, bishop
of Naples, see Epp 3.58, 60; 5.60; 6.11, 29; 7.1, 20; 9.12, 47. For Nuceria, see Ep 3.39. Bishop
Primen only appears here, unless it is an error for Pimen, bishop of Amalfi in Ep 6.23.
Gloriosus only appears here, but his see of Ostia was important, its incumbent expected to
ordain the pope as Bishop of Rome. Albinus succeeded Bacauda (his death appears in Ep
7.16) as bishop of Formi, but he appears nowhere else.
136. For Gregory, former praetorian prefect of Italy and now ex-prefect, see Ep 5.36 and
9.4. The letter shows that he now held office in Campania. In Ep 5.36, Gregory noted that
the imperial official had suffered due to his collaboration with the pope. Now the pope
reciprocates, instructing bishops of Campanian sees to grant the ex-prefect's wish by
providing churches where relics of martyrs could be located. This is another example of how
relations between Church and State were closely linked in the Byzantine empire.
137. The role of Leontius here is hard to work out. The datives (glorioso Leontio)
suggest 'for him' or 'to his detriment' and the latter suits his character, but if so, why must
no one be tried before him? Gregory cannot believe it, but he has to ask the bishop to stop
Leontius from supporting these robbers. So 'for him' seems right. And this leads to the
appeal to Maurice. For Leontius, see note to Ep 9.34. In Ep 8.33, a 'gentle, humble' Leontius
sends Gregory a gift of oil and wood of aloes, and he sends back a key with shavings of
Peter's chains inside it. Hence the pope's surprise and concern now.

574
THE LETTERS OF GREGORY THE GREAT
ship, Maurice. For this reason they have no real reason to be afraid. On this
matter, so that you too might be informed more precisely and might clearly
satisfy our glorious son, whom we mentioned above, if a pretext should arise,
we have made sure that copies of the same orders should be sent over for
you. 138 If it should prove necessary, we shall select and send over the ori-
ginals. The main thing, as we have said, is that you should take all steps
necessary to ensure that no one there should have a chance of robbery.
9.47 Gregory to Fortunatus, bishop of Naples 139 I October-November 598
We have received a report brought by Stephen concerning some divisions
among certain people living in the city of Naples. On this matter, Theodore,
a magnificent gentleman and an elder of the people, had come to us earlier on,
complaining that your Fraternity had aroused prejudice over those matters.
But we also received another report likewise from certain people living in the
aforesaid city, who supported the party of the elder mentioned above. From
them we learnt with certainty that the people have divided themselves into
two parties. And it is both sad for us and grievous for you that discord has
broken out between the inhabitants of the city mentioned above. For you
should have set on unity and concord. For that reason, we suggest to your
Fraternity with this address that you should cease from any excuse, and send
over a person here with all speed. With the judgment either of those chosen
by us, or certainly of those allotted by us, he could take action, if they
support your party in any way, and could reply in detail to the charges and
objections of your adversaries, so that the truth may be known and the case
may reach a beneficial conclusion here. Thus, when all the divisions that had
come into conflict are terminated with good reason, aggravation should receive
no support in this dispute, but only peace between you and your sons, and charity
should persist. And so, conflicts have arisen there that cannot be resolved by any
reasonable means, since such a great division has arisen there among the inhabit-
ants that no one remains who could sit in judgment without supporting one or
other party in its defense. Therefore let your Fraternity see to it that someone is
sent over, according to our instructions, without any delay or excuse.
9.48 Gregory to Romanus, defender I October-November 598
The rule of Law may not permit those things that come under Church control
to be alienated,140 and yet the severity of a strict decision should at times
be tempered, when a respect for pity asks for it. This is especially so when the
sum involved is of such a size that it does not burden the giver, but is large
138. Sending the original letters also shows how serious this case was. Normally only
copies were sent, the originals being kept in the papal cabinet.
139. For recent appearances of this bishop, see Epp 9.12, 45.
140. See 90dex Justinianus 1.2.21 and Justinian, NO'Uellae 7.46.65.120.

BOOK NINE
575
enough to alleviate the poverty of the recipient to a fair degree. Thus Ste-
phania,141 the lady bearing this letter, and her dear little son, Callixenus,
whom she asserts is her child by Peter, her late husband, asserts that she is
suffering from excessive poverty. She came here and demanded from us, with
constant prayers and tears, a house owned by her in the city of Catana. Now
Mammonia, her former mother-in-law, and grandmother of the aforesaid Cal-
lixenus, had off6ed the house to our Church under the title of a donation.
Stephania wanted us to have it restored to that Callixenus, asserting that the
above-mentioned Mammonia did not have the right to alienate the house, but
that it belonged entirely to her son, the aforesaid Callixenus. Our most
beloved son, the deacon Cyprian,142 is acquainted with her case, but refuses
her request. He says that the plea of the aforesaid woman is unjustified, and
that she cannot reasonably claim this house under the name of her son, or
request its return. Nevertheless, so that we do not seem to allow the above-
mentioned woman to weep in vain, and do not follow a path of rigor rather
than embrace examples of piety, with this advice we order that you should
return the house just mentioned to the aforesaid Callixenus, and at the same
time add damages to be paid by Mammonia, produced from the house itself.
She is known to be there in Sicily. For, as we have said, it is better in doubtful
matters not to pursue strictness, but rather to be turned to kindness, especially
when from the return of a small property, the Church is not burdened, and
merciful help is given to a poor orphan. 143
Month of November, second indiction
9.49 Gregory to Chrysantus, bishop144 I November 598
Paul, deacon of the church of Rieti, requested in a petition to us that the relics
of the blessed martyrs Hermes, Hyacinthus and Maximus should be located at
the fonts in the church of Saint Mary, ever virgin and mother of God, and of
our Lord Jesus Christ, which lies inside the. city of Rieti. And so, dearest
brother, if it is established that no human body has been buried in the same
place, you will diligently consecrate the sanctuaries of the aforesaid martyrs
with reverence, and without any equivocation.
141. For Stephania, see Ep 3.43.
142. For the deacon Cyprian, the pope's friend and former administrator of the Sicilian
patrimony, see the note to Ep 9.15. He received 19 letters from the pope.
143. Despite Cyprian's legal verdict in the Church's favor, Gregory as usual prefers
kindness to strictness and allows the house to be returned to Stephania's son, with a
donation from his wealthy grandmother, as a long-term support for the fatherless boy.
144. Chrysantus was bishop of Spoleto, but from this letter, it seems that he was also
the Church visitor at Rieti at this time. He appears in Epp 9.59, 108, 167; 13.36, 37. In Ep
9.167, he is visitor at Vibona.

576
THE LETTERS OF GREGORY THE GREAT
9.50 Gregory to Donus, bishop of Messina 145 I November 598
Our glorious son Gregory may have great certainty about your Fraternity
from the praetor,146 such that he would not hesitate to enjoy your priestly
affection, as he trusts anyway that since we have recommended him, the
amount of your love is increased. And yet, we take care with these letters to
encourage you to cooperate in what benefits him, and devote yourself to assist-
ing him, wherever reason shall persuade you. For he has told us that he wants
to bring some matters to your Fraternity's attention that touch on his own se-
curity. Let him find a place among you, as you are a truly good priest, and
learn that you feel compassion for him with fatherly love. Thus, until his attention
to concern has been relieved by the zeal of your Charity, he might personally
experience confidence gained from your works, and your Fraternity might appear
to have successfully satisfied the desires of those who make demands on you.
9.51 Gregory to Serenus, bishop of Ancona 147 I November 598
A most reverend gentleman, Passivus,148 our brother and fellow-bishop, has
come to us and has indicated that the silver of his church was deposited by his
predecessor Fabius at the house of your deacon, Serenus, because of the diffi-
culties at that time. Part of it was returned, but he asserts that part remains at
the deacon's house, and he is putting off restoring it with some excuse. There-
fore, with these words we exhort your Fraternity to be keen to warn him that
he should restore what he received, without any argument. Or if perhaps he
believes that he is excused from restoring it for some reason, you ought to
investigate the matter, deciding between him and agents of the church of
Fermo, with the help of our brother and fellow-bishop, Armenius. You should
discuss the truth very carefully, and put an end to this case, so that the
aforesaid deacon does not seem to suffer prejudice, and the aforesaid church
does not sustain damage unjustly.
9.52 Gregory to Demetrian and Valerian, clergy of Fermo 149
November 598
Both the statutes of holy canons and legal authority allow Church property
to be spent legally on the ransoming of captives. 150 Thus, you have in-
145. For Donus, see Epp 6.8, 39; 7.35; 8.3. For ex-prefect Gregory, see Ep 9.45 and n136.
146. The de facto praetor of Sicily at this time was probably the -ex-consul Leontius.
147. Serenus must have become bishop of Ancona before November 598, the date of
his letter, but from January 599, he acted as visitor to the small diocese of Ausima, recovered
from the Lombards (Epp 9.100-101). He was dead by December 603, for in Ep 14.11 Ancona
was in the care of a visitor, the Bishop Armenius (see unknown) mentioned in this letter.
148. Passivus succeeded Fabius as bishop of Fermo, also recaptured from the Lombards,
to judge from Church silver being deposited with Ancona's church for security. Passivus was
bishop in November 598 and was still in the see in November 602 (see Ep 13.16).
149. This town (Ferman a) is close to the Adriatic sea about 50 kms south of Ancona.
150. See Epp 4.17 and 7.13 for this use of Church property for ransoms.

BOOK NINE
577
formed us that about eighteen years ago, a most reverend gentleman, Fabius,
once bishop of the church of Fermo, paid the enemy eleven pounds of gold
from the same church, for the ransoms of your father and you two, of our
brother and fellow-bishop Passivus (then a cleric), and of your mother also. 151
Therefore, in case someone might ask you to restore what you gave at some
stage, we propos with the authority of this order that your suspicion should
be removed. w£ have decided that from now on you and your heirs should
not endure the trouble of being asked again at any time, and that no one
should expose you to an inquiry. For reasonable justice demands that what has
been spent through the zeal of piety ought not to lead to a burden or an
affliction for those redeemed.
9.53 Gregory to Maurentius, a general 152 I November 598
We were extremely surprised that, while you were living in the city of Naples,
the magnificent gentleman, Theodore,153 the bearer of this letter, was
forced to come to us, especially when he complained of having suffered
prejudice in the following matter, contrary to ancient custom, from our
brother and fellow-bishop, Fortunatus. 154 With your Glory as his witness,
Theodore asserts that this matter concerns the care and direction of the patron
of the same city. But if that is how things are, we are really saddened as to
why in his defense truth has not persuaded you to say freely what the reason
was, and also to reserve what a long-held custom rightly claims for itself. And
so, it is all too serious a matter for priests to seize something for themselves,
contrary to an ancient custom, whereby they seem to fall into acts of typical
laymen. Therefore, we have taken care to write what we think about it to our
aforesaid brother and fellow-bishop,155 and we have sent over to you a
copy of that text, so that your Glory can learn from it immediately what you
should preserve.
Furthermore, the letter-bearer mentioned above has indicated to us that
at some stage he had over a two year period supplied twenty urns of wine to
Vecta, who was a count in the castle of Misenum, as he had learnt that Vecta
was a nobleman and was suffering from excessive poverty. He brought the
wine from the island of Prochyta, which was nearby, out of a sense of com-
passion. But now Vecta's successor is using force to extract the urns from the
same island, as if they were owed to him. And since your Glory demands that
151. This shows that Fabius had been bishop of Fermo, and had ransomed the brothers
Demetrian and Valerian and their parents from the Lombards in about 580. In Ep 9.58,
Valerian is a notary of the Fermo church, but Demetrian does not appear again.
152. For Maurentius, the general in Naples, see Epp 8.12 and 9.17.
153. For Theodore, a leading citizen of Naples, and for his worries, see Epp 46-47 and
77. Here his earlier supply of wine to the impoverished count causes unexpected trouble, as
a charitable gift becomes a right.
154. For Fortunatus, the bishop of Naples, see Epp 9.12, 45, 47.
155. See Ep 9.47.

578
THE LETTERS OF GREGORY THE GREAT
this must be prohibited, in case it should be attempted in some other matter,
you must take care to investigate it, and if the complaint is based on the truth,
and this was not the custom before, you must settle this sort of trouble with
the support of justice, and take pains that the administration of piety in that
island does not impose a burden of guilt.
However, because the privilege of your city asks that we should recom-
mend cases about your island as well, we suggest to your Glory that you
should apply your protection to them, preserving justice, wherever it proves
necessary, and if in some matter the benefit for the people under his control
should weigh lightly against the order of reason, as he claims, let the burdens
imposed on them be lightened to the very limit of justice, with your support.
Their privileges should not be trampled on in any way at all, but let everything
that ancient usage has established be preserved unchanged in all things. And so, let
your Glory show yourself to be so decent in these matters that you may be
shown to support the side of justice, and these who have been commended may
report your good deeds to us, for this is what we always want to hear about you.
9.54 Gregory to Romanus, defender of Sicily I November 598
Thecla, abbess of the convent of Holy Mary, founded in Naples in the home
of the late scholastic, Felix, 156 is known to have a case about certain
matters against Alexander, a magnificent gentleman and her son-in-law. 157
She has sent over the bearer of this letter for the purpose of deciding the case
with him peacefully over there, if it can be done. And so, we order your
Experience with this authority not to fail to comfort and support her, as far
as reason allows. But you should be keen also to encourage the magnificent
gentleman mentioned above, so that he might cease from all contention, and
by examining the matter might come to a peaceful resolution of this case.
Otherwise, if he thinks that it should be neglected, he would be forced
afterwards with lots of noise and expense to achieve what he put off imple-
menting with good will. For, as we have been informed, he has already pro-
mised the aforesaid abbess frequently through his letters that he would decide
this case, but so far he has omitted to do so. And so, let your Experience act
in such a way that either the case itself is decided, as we have said, or indeed,
if he wants you to put it off, and you see that he is unwilling to do what gives
peace, report those matters themselves to us in detail, so that we may know
what should be done for the benefit of the convent mentioned above.
156. Ep 9.165, also addressed to Romanus, deals with a monastery that Felix, husband
and heir of Lady Rustica, is supposed to have established in a house in Sicily bequeathed to
him 21 years earlier. Norberg links the two letters, but the locations are different (Naples
and Sicily) and Thecla appears as abbess in this letter, but in Ep 9.165, sent seven months
later, Gregory is pressing Romanus to sort out the will and finish founding the monastery.
Pace Norberg, this would suggest that there were two Felixes.
157. Alexander, the son-in-law of the abbess, might be the Alexander who is referred
to in Epp 1.42. and 11.8 but this is by no means certain.

BOOK NINE
579
9.55 Gregory to Leontius, ex-consul of Sicil y 158 I November 598
Since there is the force of justice in your inquiry and since truthfulness suffices
to help those whom it protects, there had been no need of anyone's recom-
mendation before you, as you take time to decide those matters that are
brought to you as petitions for the sake of justice. But so that we do not seem
to be putting off t.he desires of those who make requests, who are confident
that the zeal ot-g6od sons grows with paternal encouragement, for that reason,
we are invited to do those things before your Glory that you show to all men
of your own accord. For that reason, we greet you with paternal love, and ask
that you attribute the grace of charity, with which you are equipped, more
generously to our glorious son and ex-prefect, Gregory,159 and that you en-
sure that justice is preserved for him in all ways, in your usual way. Thus, he
might experience whatever he hopes to receive from the kindness of your
fairness, with the effects of those things, and we too might learn the good
things that are proclaimed about you in various ways, and might beseech our
almighty Lord assiduously for the safety of your Glory.160
9.56 Gregory to Arnandinus, a courtier 161 I November 598
As we are confident that your Glory always shows yourself to be devoted in
supporting your friends, we are keen to recommend to you the cases of those
whom you love. And for that reason, we greet you and ask that our glorious
son, Gregory, may find such men there as he found you to be here, and at the
home of our glorious son, Leontius, or elsewhere, wherever it is necessary,
may he obtain the comfort of your Glory, and find great consolation in you.
As far as possible, let the concern of your Glory ensure with vigilant care that
he might not be subjected to any unjust affliction or worry, and take pains to
avoid this with mature advice. Thus, as long as he has you as his helper, as is
fitting, both he and we too might be able to know more fully that, just as we
have been confident about your Glory, so you know how to show friendships,
not pretended, but genuine ones, which is extremely praiseworthy.
9.57 Gregory to Secundinus and John, bishops of Sicil y 162 I November 598
Love for our good sons exhorts us to support their benefits with enthusiasm
and to assist them as far as is reasonable. And for that reason, as much as our
glorious son and ex-prefect, Gregory, has shown himself to be kind to all men,
158. For this ex-consul, see Epp 8.33, 34; 9.4, 32, 34.
159. For ex-prefect Gregory, see Epp 3.28; 5.36; 9.4, 45, 50.
160. The style of this letter, with its various circumlocutions and flattering compliments,
presents a good example of Byzantine courtly letters of the time. Gregory's years in
Constantinople would have prepared him for such letters to the rich and powerful.
161. For Amandinus, an agent of the imperial court, see Ep 9.5. The letter again shows
the pope's 'diplomatic' style, as the nobleman is asked to support Gregory and Leontius.
162. The investigation is based on the Taormina district, explaining why Secundinus is
placed ahead of John, bishop of the most important city in Sicily, Syracuse.

580
THE LETTERS OF GREGORY THE GREAT
so much ought he to enjoy the support of all men. When he comes there to
settle his accounts, both at the home of the glorious ex-consul, Leontius, and
at other homes, as the case shall demand, we exhort your Fraternities with this
address to be quick in helping him, and to support his cause with the favor of
justice. Thus, as you hasten to help him in a priestly manner, he might avoid
any trouble or expense contrary to the rule of justice. If you feel that he is
somehow being burdened to no purpose, which we do not believe, it is neces-
sary that you take action before the aforesaid glorious .gentleman, while main-
taining your episcopal modesty. Tell him that he should guard and preserve
the words that he sent to him through the magnificent gentleman and
secretary, Azimarchus,163 and that he should not be afflicted unreasonably
or sustain any costs at all. So, let your Fraternities take such care in showing
your concern and keenness in appearing in his cases, in accordance with God,
that he may find both priestly assistance and paternal love in the two of you.
9.58 Gregory to Passivus, bishop164 I November 598
Valerian, a notary of the church of your Fraternity,165 has suggested to us
with an ingratiating petition, included herewith in an appendix, that he has
founded an oratory to show his devotion, in the Visian estate under his con-
trol, next to the walls of the city of Fermo. He wants this to be consecrated
in honor of the blessed martyr Sabinus. And for that reason, dearest brother,
if the building mentioned is under the control of your parish, and it is certain
that no human body has been buried there, first of all receive the legal dona-
tion, that is, three gold coins in return, free of payments to the treasury, and
record the transaction in the municipal records. Then you will solemnly conse-
crate it, but make sure that the baptistery is constructed in the same place and
you do not appoint a chief priest. And if perhaps he should prefer masses to
be celebrated there, he will know that your Beloved must ask for a priest, so
that nothing of that sort is presumed by another priest 166 in any way at alL
Thus, you will locate sanctuaries received there with due reverence.
9.59 Gregory to Chrysantus, bishop167 I November 598
Valerian, a notary of the church of Fermo, asks with a petition that he has
offered, that sanctuaries of the blessed martyr Sabinus should be allowed to
him, so that an oratory built at his own expense migh be solemnly consecrated
in his name. And so, dearest brother, it is proper for you to obey the wishes
163. Azimarchus was addressed in three later letters, Epp 9.63, 74, 78. This shows his
importance in the imperial inquiry into the accounts of the Sicilian administration.
164. For Passivus, see Ep 9.51.
165. For Valerian, see Ep 9.52.
166. In the Latin, the first priest, duly requested by the bishop, is a presbyter, the second
is a sacerdos, who presumes to celebrate Mass whenever he wants, suggesting a bishop.
167. Chrysantus was bishop of Spoleto; see Ep 9.49. The subject matter is the same as
in the letter before, as Chrysantus is asked to oversee the establishment of Valerian's oratory.

BOOK NINE
581
of the aforesaid notary, relying on our command, so that he may obtain the
outcome of his devotion in the consecration that he demands.
9.60 Gregory to Constantius, bishop of Narni 168 I November 598
We recollect that we committed the care of the church of Terni to your
Fraternity some tie ago. But it has come to our attention that, thanks to our
sins, neither cletgy will have remained there, nor enough people for a bishop
to be consecrated for them in the interim. We have considered it advantageous,
therefore, to commit to your control, with God's authority, the same church,
or whatever is left, while we arrange it as it pleases our Lord. And for that
reason, it is proper for you to be concerned that, whatever could be added
from the possessions of the church in any way, should be helpful to you in
repairing the same church, or in a subvention for those clergy, so that you
might receive a remedy for your labor, and they might have some support for
their sustenance. But we want the movable goods 169 of the aforesaid church
to be noted down and described in detail, and an account sent over to us, so
that from this we may arrange what ought to be done, with the Lord's autho-
rity. You must take great care over the acts and discipline of the clergy and
sons of the church itself, and watch over them with such pastoral zeal that
you are not culpable over their souls, but rather might obtain a reward before
almighty God.
9.61 Gregory to Boniface, bishop of Reggi0 170 I November-December 598
Without doubt it suits the gravity of a priest that, if he should have some cases
concerning his church, he should settle them without any delay, either with
a peaceful arrangement, if it can be done, or certainly with the intervention
of a trial, so that the contention might be removed from the scene, and only
peaceful concord remain for the priest and his sons. An4 so, our glorious son
and ex-prefect, Gregory, has indicated to us that that some argument has arisen
between him and your church about some places that he wants. 171 For this
reason, we suggest that you should either stop arguing and finalize it, or cer-
tainly avoid any delay, and arrange for agents of your church to go to a court
168. Constantius seems to have succeeded Praeiectus as bishop of Narni (see Ep 2.2) after
September 591 and possibly late in 593, when Gregory's tales from Narni (Dialogi 3.6) were
written. He was among bishops who subscribed to the decisions of the Roman synod of 5
July 593. Here his see is united with Terni's (he was its visitor until then). Narni and Terni
are examples of the pope's activities in areas recovered from the Lombards.
169. Gregory uses mobile, where mobilia would be expected. They could include silver
plate, vestments, bibles, icons, statues, relics and even fonts.
170. For Boniface of Reggio, see Epp 3.4, 43; 4.5; 6.9. His see, due to its proximity to
Sicily, was included in the Sicilian bench of bishops, and was included in the inquiry headed
by Amandinus and ex-prefect Gregory, already the topic of many letters in this book.
171. The verb competit suggests 'strives after' or 'wants' and the places (loris) must be
his possessions that are at risk in the next letter.

582
THE LETTERS OF GREGORY THE GREAT
of selected judges, so that, with the precedent of their decision, he does not
appear to be unjustly oppressed and your church should not seem to suffer
prejudice. But since he wanted the people and possessions that he has there to
be recommended to you, your Fraternity ought not to fail to devote yourself
to his cases, wherever it seems reasonable, and you should hasten to assist him
in areas where you are strong, so that with your support, he might not realize
that he is absent from his own services.
9.62 Gregory to John, bishop of Sorrento, Fortunatus, bishop of Naples
and Anthelm, sub-deacon 172 I November-December 598
When men are seeking things that we rightly provide for our sons, we should not
deny their wishes. And on that, our glorious son and ex-prefect, Gregory, has been
keen to have the possessions and people that he has there recommended to your
Fraternity. Therefore, we suggest with the present letter that you should encourage
his benefits where reasonable, and protect the man's possessions 173 and people,
as he desires, and not allow them to be unjustly disturbed or oppressed by anyone
at all. But act in such a way that with your protection, you might provide assist-
ance for our aforesaid son. For he has so shown himself to all men, as you know,
that he deselVes to have the support of everyone.
9.63 Gregory to Azimarchus, scribe 174 I November-December 598
We recollect that your Greatness, during the time when you were here in the
city of Rome, knew that Boniface, who was once an accountant,175 when
he made his will, left some part of his inheritance for a hostelry, situated near
Saint Peter, prince of the apostles. And we said that we were taking care that
a person should be sent to our glorious son, Leontius, to explain the man's
accounting, and we took care that it should be completed. For that reason,
because Laurence,176 a most illustrious gentleman and bearer of this letter,
is known to have been sent there for this purpose, we greet your Greatness
with paternal affection and ask that in this case, you ought to support him and
172. These two bishops and the sub-deacon, Anthelm, all play major roles as Gregory's
agents in Sicily in Book 9: see Epp 9.12, 36, 45.
173. For the ex-prefect's worries about his property, see the previous letter. This
Gregory had been prefect of Italy (see Epp 3.28; 5.36; 9.4, 45, 50, 55, 57, 61) and now holds
office in Campania and seems to be a wealthy landowner, worried about Amandinus' inquiry
(see Ep 9.56). In Ep 5.36 he had suffered because of his collaboration with the pope, who
now asks the Campanian bishops to accede to the ex-prefect's wishes by providing churches
to house martyrs' relics (see Ep 9.46 with n136 above).
174. For Azimarchus, see Ep 9.57.
175. From Ep 9.131, it seems that Boniface was active as an accountant during 590-591,
but his duties are unclear. As Sicilian authorities are involved in his will, it suggests he was
active there, or his case was at least known to ex-consul Leontius and Azimarchus. On
hostelries in Rome, see Epp 1.35; 9.67, 83 and entries in Liber Pontificalis.
176. For he ex-consul, see Ep 9.4. Laurence only appears in Ep 9.131, on the same case.

BOOK NINE
583
assist him with your patronage, as we are confident you will, preserving
justice. Thus, while the help of your most sincere Goodness supports him, you
should acquire a reward before our almighty Lord, both on account of the
widowhood of the one-time wife of Boniface, and also because of the poor, for
whom the same Boniface left some part of his inheritance, as we have said.
9.64 Gregory--t6 Maurilio, ex-prefect 177 I November-December 598
We are extremely surprised that your Glory has put off consoling us with a
report on your good health, although many different men have come from
Sicily. We do not know whether this should be blamed on the forgetfulness
of love, or on being too busy. And so we greet you with paternal affection,
and ask that, whenever a chance of writing presents itself, refresh us concern-
ing your health and how things are around you. Thus, when we have been
cheered up over your prosperity, following our desire, we might be able to
offer thanks to our Redeemer on your behalf. Let almighty God protect you
with the grace of his compassion, and preserve you unharmed from all
adversity and be your guardian.
9.65 Gregory to Maurentius, general 178 I November-December 598
Our most beloved son and deacon, Cyprian, has come here and told us that
Comitaticius supports us, which is laudable,179 and what useful things he
has done in the castle of Misenum. But we learnt of this long ago and heard
many good things about him from various witnesses. And because we have heard
that he is not with you now, as he was before, we ask your Glory that if there
is any way in which he perhaps rightly offended your feelings, you should tell us
what it is, but then show him the extent of your graciousness and receive him
with that friendship which he had long shared with you, and devote your good-
will to him, as being truly your friend, as is reasonable, wherever the occasion
requires it. Do that, therefore, so that we can learn about the complete restoration
of your grace to him, either from his own report or as brought here by others.
9.66 Gregory to Agilulf, king of the Lombards 180 I November-
December 598
We offer thanks to your Excellency, since you listened to our petition and
drew up a peace that would be beneficial for both parties, as we were con-
fident you would. For this reason, we have greatly applauded the prudence and
177. For ex-prefect Maurilio, see Ep 1.35.
178. For Maurentius, general in charge of the Naples area, see Epp 1.3; 6.31; 8.12; 9.17, 53.
179. The pope's former administrator of the Sicilian patrimony has returned from a special
rnission in Campania. Comitaticius succeeded Vecta as count of the castle of Misenum.1n Ep 9.53,
h incurred Gregory's criticism for expecting Theodore to supply wine as he had Vecta. But with
his suPPOrt for the pope and useful deeds, it is time for the general to be reconciled with him.
180. This letter was probably sent with Ep 9.68. For Agilulf, see Epp 4.2; 5.34, 36; 6.33,
34; 9.11, 44. For the peace recently concluded, see Ep 9.44.

584
THE LETTERS OF GREGORY THE GREAT
goodness of your Excellency, as you show that you love peace through YOur
love of God, who is the author of peace itself. For if peace had not been made
(Heaven forbid!), what else was left for him to do, other than let the blood of
wretched country dwellers, whose labor benefits both sides, be poured out,
due to the dangerous sinfulness of both parties? But so that we may feel that
the same peace made by you is of benefit to us, we greet you with paternal
love and ask that whenever the opportunity presents itself, with you should
warn your generals with your letters, who are established over diverse places
and especially in these areas, to protect this peace unconditionally, as has been
promised, and not to look for any opportunities for themselves where either
some contention or ingratitude might arise, so that we can offer thanks more
fully to your intent. Indeed, we received the bearers of your letter,who are
true servants of yours, with the affection that was fitting, because it was just
that when men are wise and have reported that peace has been made by the
grace of God, we should both receive and dismiss them with our love.
9.67 Gregory to Domitius, priest and abbot 181 I November-December 598
Just as it is a serious matter and thoroughly blameworthy if a controversy over
secular matters should arise between persons serving our almighty Lord and
last for a long time, even so it is praiseworthy and well suited to religious zeal,
to prefer a peace welcome to God to material gains, and from transitory
things, to reap the everlating profits of love. Thus, with regard to the possess-
ions of Faianum, Nasonianum and Libinianum, located in the province of
Sicily and the territory of Palermo, there has been a long drawn-out dispute
ovr them between those in charge of the monastery of Saints Maximus and
Agatha, called Lucuscanum, and on the other side, the administrators of a
hostelry built in this city of Rome, that is called Valerii. But now agreements
have been made and an advantageous decision has come out of it, with God's
authority, between you, Domitian, our most beloved son and abbot, and the
prior of the aforesaid monastery, and our sub-deacon, Antony, in charge of the
hostelry mentioned above. And so it is necessary that every opportunity for
discord should be prevented, and that the intervention of our authority should
confirm what has been done.
And so, we have seen to it that the following should be settled through
the sending of this letter, namely, that whenever either one of these parties
should want to attack the other through an appeal to a time limitation,182
or else through the help of a law or some kind of privilege, then any documents,
or whatever else might assist them on their attack (Heaven forbid!), should be void
and of no value at all, as you requested. Only the document of the agreement that
you two have concluded should possess valid and lasting currency.
181. Domitius was abbot of the monastery of Saints Maximus and Agatha in Palerm<?,
known as the Lucuscana monastery. For this ongoing dispute, see Epp 9.20, 83.
182. See Justinian, Digesta 18.1.76 (paul).

BOOK NINE
585
And if perhaps something less firm has been inserted through lack of care
or ignorance, let it receive strong and full support from our authority. For
there should be nothing left from those matters that have been completed with
religious zeal, prudently and peacefully, as was needed, that might at any time
lead to any doubt. Rather, everything agreed to in writing should remain firm,
unimpaired and unopposed. Thus, when all reason for altercation has been
removed, no rn for litigious contention should be produced subsequently.
For those blessed with the concord of love should remain without change.
But for the support 183 of the aforesaid hostelry, we have given a similar
order to its manager, Antony.184
9.68 Gregory to Theodelinda, queen of the Lombards 185 I Novemr-
December 598
We have learnt from a report made by our son and abbot, Probus,186 that
your Excellency has devoted yourself with great eagerness and kindness to
making peace, as is your custom. For one would certainly not have expected
that your Christianity would display anything but hard work and goodness in
all ways in the cause of peace. Therefore, we offer thanks to almighty God,
who so rules your heart with his own piety that, as he has bestowed true faith
on you, so too he grants that you should always work on things pleasing to
him. For, most excellent daughter, you should believe that you have acquired
no small reward for the blood that had to be poured from each side. On this
matter, we offer thanks to your willingness, and we pray to the compassion
of our God that here and in the future he will compensate you in body and
soul in return for your good deeds.
Furthermore, greeting you with paternal love, we exhort you to do what
is necessary before your most excellent husband, to prevent him from rejecting
the delightfulness of the Christian state. For as we believe you also know, it
is advantageous in many ways if he were willing to join in its friendships. And
so, be attentive always to those things that relate to both your offices, and
when a case of reward presents itself, work hard, so that you may commend
your goodness more fully before the eyes of almighty God.
9.69 Gregory to Anthelm, sub-deacon I November-December 598
The cleric Peter, bearer of this letter, has complained to us that he has been
falsely accused by some boys and his case has not been investigated with a
183. The monitione in Cl ('as a reminder') makes good sense also.
184. This letter is repeated verbatim in Ep 9.83, except the reference to Antony is
deleted from the first paragraph, and replaces the reference to Domitian at the end.
185. For the Lombard queen, see Epp 4.4, 33, 37 and 5.52. This letter is another example
of Gregory urging a Christian queen of a non-Christian race to exert influence on her
husband to adopt terms of peace and the true faith.
186. For this abbot, in charge of the monastery of Saints Andrew and Lucia, see Ep 9.44.

586
THE LETTERS OF GREGORY THE GREAT
strict examination, as it should have been. He also says that he has not been
condemned in any court but has simply been restrained by his bishop froIn
presuming to approach the altar with him. 187 Hearing this, we have been
quite upset, because if the truth is investigated very carefully, it ought to either
condemn the defendant as the nature of the case demanded, or certainly acquit
him if he is innocent. Since, therefore, both the nature of the case and the
petitioner mentioned above strongly demand that this matter should be investi.
gated in detail, we order with the present authority that, in company with our
most reverend brother and fellow-bishop, Fortunatus, and if you agree, with our
glorious son Maurentius, you should take pains to learn the truth of the charge
being brought with a detailed investigation and examination, and should hasten
either to punish the sin or relieve his innocence, so that you do not seem negligent
in any way and this case may not remain open any longer.
9.70 Gregory to Fortunatus, bishop of Naples I November-December 598
Your Fraternity has very greatly surprised us over the case of one of your
clerics, for you seemed unwilling to arouse yourself to bring it to a conclusion.
For Peter, the bearer of this letter, came to us complaining that the boys who
had charged him over tempting them to sin, a false charge in his view, had not
been investigated, as was required, but had simply been subject to an oral
examination. And the one thing he was forbidden to do was presume to pro-
ceed with you to the altar. For if these accusations were true, and should have
been subjected to canonical punishment, consistent with the nature of the case.
But if the charge was false, he ought not to remain under a charge for such a
long time.
And so, according to the dictates of reason, this man asks that, to clear his
name, what has been said against him should be inquired into with an apos-
tolic examination. Thus it is necessary that you should extract the truth from
those boys with a thorough and strict examination, working with our sub-dea-
con, Anthelm. 188 And if it is clear that the aforesaid letter-bearer is guilty of an
attempted crime, a canonical punishment should be inflicted on him. But if he
is declared innocent, he should be relieved by a quick absolution, and have the
freedom to proceed to the altar with you. For just as legal punishment should
be employed for the guilty, even so absolution should not be delayed for the
innocent. Therefore, let your Fraternity take pains to bring this case to an
end, and with due care, so that you may incur no criticis over neglect.
187. This suggests that Peter had been suspended from his clerical duties and refused the
Mass (excommunicated) by his bishop, Fortunatus, who is to investigate this tricky case with
the help of Anthelm, and if he agreed, with the local military commander, Maurentius. It
seems that all three were trusted by the pope.
188. See the previous letter. It is to be noted that Maurentius is not mentioned as a
judge, perhaps unavailable at that time, or not acceptable to Anthelm.

BOOK NINE
587
9.71 Gregory to Eupaterius duke of Sardinia 189 I November-
December 598
The bearer of this letter, Waldaric,190 asks us to write to you to commend
him over those things that we are sure your Greatness will do with an eye for
justice, and also without anyone objecting. We have therefore decided that his
request should not be denied 191 at al1. For he asks for the assistance of your
patronage so that he can return with his wife, his dearest wish. He tells me
that she came from here, from the city of Rome. We ask, therefore, that he
may have the protection of your Greatness in this matter, and that you should
not let them be impeded by anything unreasonably in Sardinia. Rather, you
ought to support and go along with their desires, for your own reward, so that
they may rejoice at being helped by you, and your Greatness also may be seen
to have bestowed what is pious and just on those who ask.
9.72 Gregory to Passivus, bishop of Fermo 192 I November-December 598
Anio, the count of the castle of Teramo,193 has informed us in a petition
of recommendation, included as an appendix, that he has founded an oratory
in the castle mentioned above, at his own expense, to show his devotion, and
he wants it to be consecrated in honor of Saint Peter, the prince of the
apostles. And so, my dearest brother, if the construction mentioned above is
situated in the jurisdiction of your diocese, in which you fulfill the office of
visitor, and it is certain that no human body has been buried there, after first
receiving the donation as set by law, you will solemnly consecrate the afore-
said oratory. The donation is as follows: farms and small estates, with one
manor house, one pair of tamed oxen, two cows, four pounds of silver, one
bed with bedding, fifteen head of livestock, two copper vessels, five iron
implements, six gold coins, of good quali and free from imperial tribute, all
of them listed in the municipal records. 1 4
189. Eupaterius seems to have succeeded Theodore (see Epp 1.46-47, 59) as duke of
Sardinia and commander of the Byzantine garrison on the island. He is last heard of in July
599 (Ep 9.196).
190. Waldaric is a barbarian name, probably a Goth or a Lombard who was serving
with the Byzantine troops. See Ep 9.9, where the Lombard Droctulf was sent to serve under
the exarch Gennadius in Africa. Sardinia at this time was part of the exarchate of Africa.
191. Among the manuscripts Cl and C3, supported by Norberg, read dispicienda
('should not be considered'), meaningless in the context. The despicienda in C2 makes sense.
The pope is supporting his case with the duke's help. The return of Vualdaric's wife from
Sardinia to Rome seems a simple request, but a military guard would be needed.
192. For Passivus, bishop of Firmi, see Epp 9.51, 58.
193. According to a note in MGH, the 'castle of Aprutio was not located in Fenno, but lay
within the boundaries of Passivus' diocese' as stated in the letter. Norberg rightly bracketed
Firmensi. Compare Ep 9.58, very similar to this letter. Teramo was then called Aprutio.
194. Another interesting list of a very well-stocked estate provided for the oratory. The
six gold coins, four pounds of silver and cattle provided its material security, and the masses
and holy relics provided its sanctity. The tax exemption and public listing are noteworthy.

588
THE LETTERS OF GREGORY THE GREAT
We also want you to incardinate a priest there, so that, whenever the aforesaid
founder should perhaps want masses said for him, or requires an assembly of the
faithful, there should be nothing that might prevent the celebration of sacred Mass.
But it will be up to you to locate reverently the relics that he has received.
9.73 Gregory to John, bishop of Syracuse I November-December 598
Our glorious children Cethegus and Flora, 195 joined in marriage for reasons best
known to them, sent Maximus, a most illustrious gentleman of the palace 196
over to Sicily on private matters. They wanted ten pounds of gold to be taken
from the pensions paid by the ecclesiastic patrimony, and given to him and to
our most reverend brother, Basil, bishop of the city of Capua,197 who is
known still to be there, to satisfy their requirements. And so that no difficulty
may perhaps arise in the restitution of this money, they handed over the
precise amount to our son and deacon, Boniface. 198 And so, because it is
not right that we should make our children feel unhappy, and especially when
the Church does not feel the loss at all, we order your Fraternity with these
words that, as on the page of the receipt given, you should without delay give
ten pounds of gold to Basil, our brother and fellow-bishop mentioned above,
and to the most illustrious gentleman, Maximus, following the wish of our
aforesaid children, Cethegus and Flora, those two glorious persons. Provided
no delay eventuates in receiving the money, they should carry out beneficially
what they were commanded to do, as they will know, and some members of
the Church should be reasonably supported.
9.74 Gregory to Azimarchus, secretary199 I November-December 598
As much as learning of your disastrous shipwreck saddened us, even so your
subsequent letter has relieved us, as we have learnt that your Greatness has
reached Sicily safely. And we have thanked our Creator, who protected you
with his accustomed piety, and freed you from the danger of the sea. There-
fore, it is necessary that you should always have before your eyes in all your
activities the compassion of God, which you see so often conferred on you,
so that His grace may be increased in you and save you from internal dangers
just as he saved you from external ones. We greet you, therefore, with paternal
195. These two were part of an expatriate community drawn from Italy to the court in
Constantinople. Gregory may have known them earlier in Rome, or while he was the papal
emissary in the royal city.
196. For the office of gentleman of the palace, see Codex Justinianus 12.23. Maximus is
unknown.
197. For this bishop of Capua, see Epp 10.4; 11.15; 13.2.
198. For the deacon and future pope, Boniface, see Ep 1.50.
199. For Azimarchus, see Epp 9.57, 63. His trip by sea from Rome to Sicily had ended
with a disastrous shipwreck, not uncommon in the late autumn. Gregory thanks God for
saving his secretary, who made this return trip several times. Nautical imagery is ubiquitouS
in Gregory's letters: see the Introduction, pp. 106-107.

BOOK NINE
589
sweetness, and request that you assure us of your safety, whenever you have
an opportunIty.
9.75 Gregory to Fantinus, defender2° o I November-December 598
Your Experience should know that our notary, Primigenius, has passed from
this world, for hjs sins. 201 He is known to have left as his heirs the holy
Roman Chur¥" which we serve with God's authority, and his wife, who
afterwards commended herself to the protection of the Church, and also the
son of his brother, as an equal heir, accounting for every last cent. For that
reason, so that you receive this order at once, before anyone discovers that he
has died and permits some fraud over his fortune, you will take care to travel
without delay to the place in which his property has been stored. And there,
with all concern and diligence, let it be your aim to act with solemnity and
precision, in the presence of the boy, Consentius,202 who is nominated as
the guardian of that property, and summon witnesses. You should then deposit
those goods in an extremely safe place, as you see fit, to provide a benefit for
him, so that they might be sent over here at an appropriate time together with
the same boy, with the help of God.
But hasten with all vigor to bring together and arrange in one place every-
thing else, whether movable property or slaves which you find belonging to
the man's estate, so that nothing might be lost from his fortune, not for any
reason at all. And therefore, be keen to carry out all of these things with such
concerned and attentive care that, when you are located there, no loss may even-
tuate in his property, and there should be no opportunity at all for any fraud,
from those waiting for an opportunity or seeking one out. But hasten equally to
inform us in a letter from you what the total sum of the income may be.
9.76 Gregory to Secundinus, bishop203 I November-December 598
We have received your Fraternity's letter, in which you indicated that our
most reverend brother, Marcian, bishop of the city of Locri,204 had given
us a contradictory report about a case of the Church against the monastery of
Saint Christopher, that has been built in your diocese. In fact, he did so not
because he wanted to deceive you, but because his clergy had not instructed
him carefully as to the truth of the case. You write that his predecessor,
Dulcinus, had said nothing in his will concerning the property of his church,
200. For this administrator of the Palermo patrimony, see Ep 9.8.
201. The euphemism Qiterally, 'passed from this light') is for 'died' and 'for his sins'
does not suggest that he was especially sinful. His estate must have been a large one, to judge
from the pope's demand for very speedy action over the will.
202. It seems that Consentius was the nephew of the deceased, and co-heir to the estate.
203. For Secundinus, bishop of Taormina, see Epp 1.71; 3.56; 6.35; 8.30; 9.3.
204. Marcian, the bishop of Locri, was priest of Torino before be became bishop, in suc-
cession to Dulcinus; see Ep 7.38. He had also been a monk at the monastery of Saint Chris-
topher, and its case forms the topic of this letter.

590
THE LETTERS OF GREGORY THE GREAT
but had established an endowment 205 from his personal goods, and even
more from what had been offered in the aforesaid monastery by the faithful,
leaving six ounces of gold for the church and six for the same monastery, with
a right of inheritance. For that reason, if you consider that this is so and is
absolutely true and not just an opinion, it is necessary that you should not
allow any trouble to be inflicted on the aforesaid monastery, especially since
you testify that you and our brother and fellow-bishop, Rufinus,206 had al-
ready heard the same case from his deputation, in the time of Bishop Maxi-
mian of reverend memory, and had made a decision on it: namely, that what
could be found was divided between the two parties, and what came from
outside was returned to the church. We want each of the two parties to keep
quiet, and what has been decided by your Fraternity, together with the
aforesaid former bishop, Rufinus, should continue now unchanged. Thus no
party of the church should again be seen to institute an inquiry unjustly, nor
should the monastery appear to endure a controversy contrary to reason,
especial I y after your decision.
9.77 Gregory to Fortunatus, bishop of Naples I November-December 598
If you had been willing to pay attention to the theme of our letter, you should
have either restored spontaneously what you took away, or certainly sent over
a person with instructions, following our warning over this case. And while
you tried to excuse yourself somehow, asserting that in these complaints
against your Fraternity by the opposite party, you had been forced against
your will to be involved in conspiracies under duress, you seemed to put off
understanding what we had written, and indicated that the magnificent gentle-
men, Faustus and Domitius, had not been sent over by you, but by some sons
of yours, and so that you might keep for yourself what you had taken, while
others appeared in court. But the other party, learning of the text of your
letter, began to make many allegations before us, insisting that what you had
removed should be returned, saying that they were ready to reply, if the
aforesaid magnificent gentlemen wanted to move against them at all, under
their own name or that of others. 207
And we did not think it right either to dissent from what was reasonable,
especially after you had neglected to send over a person with instructions to
205. The Latinized Greek word eulogium has many meanings, as a verbal or epistolary
eulogy, or an angelic salutation, or a testament, or a prediction, or a wise statement, or a
saying or a custom, or a small gift of money, as here, it seems.
206. For Rufinus, the bishop of Bivona, see Ep 6.40. He died in April 599.
207. The bishop's misbehavior was first brought to the pope's notice by some leading
citizens of Naples, supported by his friends Leontius of Sicily and General Maurentius, based
in Naples. This resulted in Epp 9.46-7 and 53, but clearly Bishop Fortunatus did not mend
his ways, despite tactful warnings from the pope. The gates and aqueduct suggest illegal
acquisitions from the estates of Theodore and Rusticus. For Theodore's earlier troubles with
Fortunatus, se Ep 9.53. Rusticus appears only here.

BOOK NINE
591
plead the case, despite being warned. Therefore, we exhort your Fraternity, as
soon as you have received the present letter, to restore the gates to Theodore,
a magnificent gentleman and chief officer of the people, and the aqueduct to
Rusticus, a most illustrious gentleman and an elder citizen, without any argu-
ment. And in this business, do not insert a delay or any excuse, in case you
incur blame for indiscretion, if you think what you ought to have done of
your own accord-should be put off, by suggesting a chance event of some sort.
And so, first of all restore these items to the two gentlemen mentioned above,
and if you want to move some case against them before us here later on, feel
free to do so. But if, however, it is not you yourself but your sons, as you
assert, who are complaining that they have a case, from which they ought to
defeat them in a public trial, then they are to bring the business of the case
legally brought by them against those men to a fit conclusion, in whatever
place they might choose.
9.78 Gregory to Azirnarchus, secretary208 I December 598
That the bearer of this letter, our glorious son, Gregory,209 was late in
reaching Sicily was not due to a voluntary delay; but rather, his body had been
made so weak through illness that he was barely able to recover, even after
many days. You know for yourself that signs of this debility were already
apparent in him. However, he soon got well, and did not fail to go there, as
he had promised to your Greatness. We decided that we should write this to
you, in case you should believe that he put it off of his own accord, and
perhaps reckon that this delay of his is due to his devotion to us. 210
9.79 Gregory to Romanus, defender2 11 I December 598
Our son, Gentio, a magnificent gentleman and a recruiting officer, has such
goodness by the grace of God that he should be very greatly loved, and so, if
we could have conferred anything on him, we should have done so. For he
wanted to retain possession of an ecclesiastic right, in the form of a legal
certificate. 212 But because of evil recruiting officers, in this case we decided
not even to trust a good one. Therefore, we want you to offer his Greatness
some products from a property that could be used to benefit him, that is
twenty pigs, their quality decided by you, and twenty sheep and sixty hens.
We want all of them to be properly accounted for.
208. For Azimarchus, see Epp 9.57, 63 and 74, where he was shipwrecked off Sicily.
209. The ex-prefect Gregory has appeared in seven letters in this book.
210. The studio is either 'study' or 'devotion' and the latter seems best, with 'to us' added.
211. The defender of the Syracusan patrimony, who has appeared in 11 letters in Book 9.
212. Gentio, who only appears in this letter, wanted a certificate from the pope
confirming that he was acting according to Church law, but Gregory was wary of recruiting
officers and instead gave him an interesting gift of pigs, sheep and chickens, to show his
favor. The pope's low opinion of other recruiting officers may suggest enforced enrolments.

592
THE LETTERS OF GREGORY THE GREAT
Month of December, second indiction
9.80 Gregory to Romanus, defender I December 598
It has come to our attention that certain men, altogether lacking in discretion,
want us to be implicated in their own dangers, and want to be defended by
clerical persons in such a way that the clerical persons are also affected by
their sin. For that reason, I warn you with the present precept, and through
you I warn our brother and fellow-bishop, the Lord John,213 and others who
might be involved, that you should apply Church patronages, whether you have
received specific instructions from me or even if I have not made any particular
directives, under such great control, that if some citizens are implicated in public
thefts, we should not be seen to defend them unjustly, so that we might not
transfer on to ourselves in any way the reputation for wrong-doing, by daring to
defend them so ill-advisedly. But as far as it is proper for the Church, give advice
to assist those whom you can by providing a word of intercession. Thus you may
both give them help, and not damage the reputation of the Holy Church. 214
9.81 Gregory to Fortunatus, bishop of Naples I December 598
Learning that the church of Misenum is lacking the control of a bishop, we
solemnly delegate to your Fraternity the task of visitor of this church. And you
should carry out this office in such a way that no one presumes to take on church
business, concerning the promotions of clergy, revenue, vestments and silverware,
and whatever else there is in the patrimony of the same church. And your Charity
will quickly go to the aforesaid church, and continually encourage the clerics and
congregation of that church to put aside any partiality and agree to appoint a
priest to be placed in charge of them, someone found worthy of so great a minis-
try, who would for no reason be rejected by the venerable canons.
When he has been invited with the solemnity of a decree, strengthened by
the signatures of all and with the testimony of a letter from your Beloved, let
him come to us to be consecrated. We advise your Fraternity also not to allow
anyone to be chosen from another church, unless perhaps it might be impos-
sible for anyone to be found worthy of the bishopric among the clergy of that
city, in which you are carrying out the office of visitor. Not that we think
that this is likely. Check before all things that lay people do not presume to
aspire to the honor of any sort of reliious life, and that you do not incur
danger to your order, Heaven forbid!21
213. This is the very active bishop of Syracuse, seen in a dozen letters of this book so far.
See the preceding letter for the equally important Romanus, defender of the Syracusan patrimony.
214. An interesting letter on the dangers of Church leaders taking part in civil court
cases, thus risking condemnation for being implicated with those guilty of crimes.
215. This is close to many such letters asking Church visitors, in this case FortunatuS
of Naples, to find a local priest fit to be consecrated as the town's new bishop. In Misenurn
this was urgent, as the earlier bishop of Misenum and Cumae, Benenatus, was removed in
early December 598 for misappropriating Church funds: see Epp 2.22, 37; 9.122. There ",as
trouble also ith the count of Misenum (Epp 9.53, 65). A new broom was badly needed.

BOOK NINE
593
9.82 Gregory to clergy, nobles and people of Misenum 216 I December 598
Learning that your church was lacking the control of a priest, it was our concern
to delegate solemnly the task of visitor of that church to our brother and fellow-
bishop, Fortunatus. And in our orders we told him that he should not allow any-
one to presume to take on church business, concerning the promotions of clergy,
revenue, vestments and tableware. And it is proper for you to obey his continual
exhortations. -Get rid of partiality, and with mutual agreement, look for such a
priest to be put in charge of you, as would not fall short for any reason of the
venerable canons, and might be found worthy of so great a ministry.
When he has been invited, with the solemnity of a decree, strengthened
by the signatures of all, and with a page of your visitor in support, let him
come to us to be consecrated. Take care before all things that you do not pre-
sume to elect a layman of any sort of life or merit. Not only should no lay-
man be promoted to the high office of bishop for any reason, but rest assured
that all of those among you who have certainly had aspirations over a lay
person, must be excluded from your office and Mass.
9.83 Gre,ory to Antony, sub-deacon and Domitian, abbot and the prior,
equally21 I December 598-January 599
Just as it is a serious and thoroughly blameworthy matter if a controversy over
secular matters should arise between persons serving our almighty Lord and
last for a long time, even so it is praiseworthy and well suited to religious zeal
to prefer a peace welcome to God to material gains, and from transitory
things, to reap the everlasting profits of love. Thus, with regard to the posses-
sions of Faianum, Nasonianum and Libinianum, located in the province of
Sicily and the territory of Palermo, there has been a long drawn-out dispute
over them between those in charge of the monastery of Saints Maximus and
Agatha, called Lucuscanum, and on the other side, the administrators of a
hostelry built in this city of Rome, that is called Valerii. But now agreements
have been made and an advantageous decision has come out of it, with God's
authority, between you, our sub-deacon, Antony, in charge of the hostelry
mentioned above, and on the other side, Domitian, our most beloved son and
abbot, and the prior of the aforesaid monastery. And so it is necessary that
every opportunity for discord should be prevented, and that the intervention
of our authority should confirm what has been done.
And so, we have seen to it that the following should be settled through
the sending of this letter, namely, that whenever either one of these parties
216. This letter to the electorate of Misenum is almost identical to the letter above, a
very common practise for the pope, expert at putting pressure on both sides.
217. See Ep 9.67 for the only changes involving Antony and Domitian. Antony, in charge
of the hostelry in Rome, has at last settled his quarrel with the abbot of the Lucuscanum monas-
tery, Domitian. For this lengthy dispute over the three properties in the Palermo district, see Epp
9, 20, 67. With patient diplomacy and well-argued letters the pope finally obtained a solution.

594
THE LETTERS OF GREGORY THE GREAT
should want to attack the other through an appeal to a time limitation,218
or through the help of a law or some kind of privilege, then any documents,
or whatever else might assist them in their attack (Heaven forbid!), should be
void and of no value at all, as you requested. Only the document of the agree-
ment that you two have concluded should possess valid and lasting currency.
And if perhaps something less firm has been inserted through lack of care
or ignorance, let it receive strong and full support from our authority. For
there should be nothing left from those matters that have been completed with
religious zeal, prudently and peacefully, as was needed, that might at any time
lead to any doubt. Rather, everything agreed to in writing should remain firm,
unimpaired and unopposed. Thus, when all reason for altercation has been
removed, no reason for litigious contention should be produced subsequently.
For those blessed with the concord of love should remain without change.
But for the support of the aforesaid monastery, we have given a similar
order to the above mentioned Domitian, its abbot and prior.
9.84 Gregory to John, bishop of Syracuse I December 598-January 599
Peter, a most famous entleman and major domo to our glorious daughter, the
patrician Rusticiana, 19 has made the following complaint to us in his
letters. He asserts that after your Fraternity had returned from the city of
Rome, some members of your church forcibly invaded the boundaries of a
property of the aforesaid patrician lady. On this matter, he pointed out that
he had quite often registered a complaint with you, and finally appointed his
notary, Marcian, to plead the case before you. He asserts that you put him off
with various delays, so that until now the parties had not been able at all to come
together for the pleading of the case. And as much as we love you with brotherly
love, we are equally distressed to hear something that makes you unpopular. For
that reason, we exhort you with the present letter to cease from any delays and
excuses, and make your people go to court with the other party over the boun-
daries that are said to have been invaded. Thus the inquiry into the invasion of
property and the dispute over ownership, if there is one, may both be finalized.
Therefore, let your Fraternity ensure that this is done without delay, so that the
quarrel might not affect you with odium or disturb us again over it.
9.85 Gregory to Anthelm, sub-deacon I December 598-January 599
Stephen, the bearer of this letter, who claims that he has a. n\ln as his wife, has
notified us that the elderly Accellus ransomed him from the enemy for eight
gold coins. 220 And because he mentions that he himself is too poor to pay
218. See Justinian, Digesta 18.1.76 (paul).
219. The patrician Rusticiana was one of Gregory's close friends, originally from Sicily
but now in Constantinople. For other letters involving her, see Epp 2.24; 4.44; 8.22.
220. As usual, Stephen was too hard up after captivity to repay the ransom, a large sum of
eight gold coin, paid to the Lombards and owed to the elderly Accellus who raised the money.

BOOK NINE
595
them back, let your Experience inquire into it diligently, and if you learn that
it is so, and he does not have enough to be able to repay the price, make
appropriate arrangements with the aforesaid elder and restore the price of his
ransom as far as you can afford it, secure that at the time when you arrive to
present your accounts, we shall have what you gave for the redemption of the
captives repaid to you.

9.86 Gregory to Clementina, patrician 221 I December 598-January 599
From the report of an abbot, we have learnt that it has been announced to
your Glory by some slanderous people that we have some grudge (Heaven
forbid!) against you. If that is so, whoever they were who concocted this
falsehood, were two-faced while appearing to be honest to you, so as to show
themselves as though trustworthy, and to make us think badly about you. But
I, glorious daughter, have known your goodness for a long time, especially
your chastity that was your companion from your childhood, and-I always
held you in great veneration and love. But so that your Glory does not suspect
that my heart is different even now, I make it known that there is no scrap
of hatred in me, nor ounce of anger against you, but realize that I show you
the love of a father.
But I ought not to keep quiet over one matter brought to my attention,
in case the love between us might be less, if what needs to be said for
correction is passed over in silence. For indeed, it has been reported to me that
if ever someone offends you, you hang on to the pain without forgiving him.
Because the more I love you, the more I am distressed, I ask that if this is true,
you should banish this vice from yourself, and should not allow the seed of
an evil crop to grow, following a crop of good produce. Remember the words
of the Lord's Prayer and do not let a fault have more influence on you than
a pardon. Let the goodness of your Glory overcome your faults, and put you
on trial more profitably by pardoning, as persistent bitterness can make you
impious. See that you can keep a way of feeling shame, and not preserve what
may cause you pain. For often discrete forgiveness has more power to punish
than strictly exacted revenge, since sometimes the former may make Jtim a
more faithful subject, but the latter an obstinate rival.
For we do not say this to remove you 222 from an ardent love of recti-
tude, but so that you do not behave the same in small matters as you ought
to in great ones. For if ever the nature of a fault demands severity, one should
take action so that punishment corrects the sin and afterwards grace is not
The pope asks Anthelm to settle the debt and claim it back. He was one of the defenders
whose account books were regularly examined. Stephen was probably an aristocrat, with the
high ransom, and his wife being a nun increased the amount.
221. For the aristocratic Clementina, wife of Maurinus, see Epp 1.11 and 3.1. In Epp
10.6-7, she plays a part in the election of a bishop, clearly a very powerful lady.
222. A verb is certainly needed here, and Hartmann's suggestion in MGH (retrahamus
,
We may remove') makes very good sense. Norberg left a lacuna.

596
THE LETTERS OF GREGORY THE GREAT
denied to those corrected. And so, as we give you this warning with the per-
suasion of fatherly love, for your soul's sake, accept it with the love with
which the words are said, and receive it for the advantage of your Glory, so
that your goodness can be both more famous among men and most pure be-
fore almighty God. But for us, as for a truly most beloved daughter of ours,
trust faithfully in all things, and since we always want to hear about your
prosperity, comfort us more often with an exchange of letters.
Month of January, second indiction
9.87 Gregory to Venantius, bishop of Luni 223 I January 599
Your Fraternity should know about the nature of the complaint of the nun
Adeodata, the bearer of this letter, against her mother, Fidentia, from the page
of the petition offered by her, appended to this letter. And a just opinion
suggests that the full support of a bishop should be available for those con-
verted,224 as is reasonable. Therefore, we exhort your Fraternity with this
letter to have her aforesaid mother summoned to you, and to persuade her
with encouragement not to cease doing of her own accord what she can be
compelled to do by legal process, so that the nun should not appear to be
afflicted, nor her mother appear to suffer odium. 225 And if she should want
to put off following your suggestion, which we do not believe, provide pro-
tection for the aforesaid nun, Adeodata, against her mother, and be eager to
support and assist her if she appears before a judge, or wherever the need
might arise. And devote yourself to carrying out this case in such a way that,
bound by legal process, she may be forced to do unwillingly what she post-
poned doing of her own accord. However, let your Fraternity have the bearer
of this letter commended in all ways, preserving justice in such a way that she
may continue to wear the habit she has adopted without any disturbance, as
long as you provide her with protection.
9.88 Gregory to Anthelm, sub-deacon of Naples I January 599
The right of justice demands that our Church ought not to retain any more
without just cause than what was given by our predecessors, who knew the
truth. Otherwise, what is considered totally contrary to a religious purpose
might seem to have been not a true restitution, but an imaginary one, and
quite fraudulent. .And on this, Stephen, abbot of the monastery of Saint
Mark,226 which is known to have been built beside the walls of the city of
223. For Venantius, bishop of Luni, see Epp 4.21; 5.5, 17; 8.5; Dialogi 3.9; 4.53. He is
last heard of in May 599. Luni was located in Etruria near the mouth of the river Macra.
224. This expression was common in the Christian literature then for those embracing
a monastic way of life.
225. What the mother should go on doing is unclear (in the appendix). Perhaps it was
giving financial support to her daughter's convent. This is one of several letters in which the
pope goes out of his way to protect and support a nun.
226. It sems that Stephen succeeded Eleutherius as abbot (see Dialogi 3.14,21, 33; 4.35).

BOOK NINE
597
Spoleto, has complained to us that the estate of Venus, situated in the territory
of Minturno in the province of Campania, which we know was given to him
at the command of our predecessor of blessed memory, Benedict,227 is now
retained by our Church without just cause. For that reason, with this autho-
rity we command you to do as follows. If it is clear that men of our Church
are keeping the property, you should restore it without any delay or alterca-
tion to the c0n.tr61 of the aforesaid monastery. But as it is not our agents who
hold it, but some strangers are, we want you to act with strenuous concern to
have it restored in every way to the control of the monastery mentioned
above. Thus that monastery should receive what belongs to it with your sup-
port and without harassment, and the other party should not make a profit
unjustly at the expense of the monastery.
9.89 Gregory to Romanus, defender, Anthelm, sub-deacon, Sabinus, sub-
deacon and Sergius, defender,228 equally I January 599
What we should provide of our own accord, we cannot refuse when asked. So,
since our glorious son and ex-praetor, Romanus, wanted his possessions and
the men who are in those parts to be recommended to your Experiences, we
therefore recommend to you with this precept that you should not cease to
protect the possessions and men of Romanus himself, preserving justice, and
should be keen to help and comfort him in all his cases and advantages, so that
he may know that he has been assisted by this recommendation, and you may
be shown to have carried out our commands with success.
9.90 Gregory to Sabinus, sub-deacon I January 599
The bearers of this letter, Stephen and Marcellus, former freedmen of the
palace guard, Comitiolus, have complained to us, asserting that a sixth of his
fortune that their master left to these freedmen of his in the script of his will,
has not yet been paid in full to them by the heiress and daughter of the guard,
Mary, the wife of the cleric Pardus. And they claim that the same heiress of
his has frightened them over their status, so that she can delay paying the
legacy. And since they ask for the payment of the legacy to be cOqlpleted
through your effort, we therefore order you with this authority to warn the
aforesaid Maria not to delay in implementing the wish of her father and
creator, and you must make sure that they are not subjected to any unreason-
able expenses. But if perhaps she tries to defend herself against paying with
some excuse, you should rightly examine the case in detail and under oath, and
decide what the order of justice and law has recommended, and bring this
decision into effect, so that the complaint does not return to us again.
227. Benedict I, pope from 3 June 575 to 30 July 579, was buried in Saint Peter's.
228. For Sabinus, administrator of the Calabria patrimony, see Epp 2.46; 3.10; 9.90, 111,
121, 125, 126, 128, 130, 135. For Sergius, defender of the patrimonies of Apulia and Calabria
see Epp 8.9; 9.111, 113, 170, 201.

598
THE LETTERS OF GREGORY THE GREAT
But, we have also discovered that the same testator left a sixth of his
fortune to the church of Saint George, where he wanted to be buried. So, take
care in every way to claim the same sixth, if it also has not yet been paid in
full, for the aforesaid place, so that the intention of his pious wish is brought
into effect totally, even if the heiress is unwilling, and you do not allow what
has been reported in this matter to be put off any more. For it is sacrilege and
contrary to the laws if some person, through the desires of their perverted
will, tries to retain for his own profit what is bequeathed to places of
worship.229
9.91 Gregory to Felix, in Sicil y 230 I January 599
Since the dignity of our most reverend brother and bishop, John,231 is well
known to us, I was quite astounded when your Glory indicated in your letter
that he was unwilling to do anything, despite our warning. 232 And indeed,
it seemed harsh for us either to disbelieve you, or to suspect such things about
him, for his well-known morality and industry did not allow us to make such
a judgment. And so, when our mind was in doubt and uncertain over each of
you, we found that he had wanted a trial between you and his church, but
your Glory had put it off. Not even your man bearing this letter could deny
that. And we have been distressed as to why your Glory wanted to escape a
trial while you were willing to make a complaint against him.
And once it was certain that he was obedient, due to good sense or what
we wrote, it was not necessary to write to him again, in case it might seem
that he was still unsure whether to change his mind. But in case this might
perhaps seem to upset you, we decided that we should write again in ful1. And
since we are certain that he would not refuse to do whatever justice should
have ordained, your Glory should not inflame your thoughts to ill-will to-
wards him, but make an effort to begin legal proceedings in which, with one
and the same inquiry, this important case over property can be decided. For
we cannot pass judgment for someone who wants us to decide the case simply
according to precedent, and we should give a full hearing to each party, so that
we can judge the merits of the other party's allegations without any doubt,
especially if we have not heard the whole case. And for that reason, both of
you act in such a way that, as we have said, the judgment of the trial decides
the merits of your cases, once the truth is known. For while we should not
229. A large number of Gregory's letters relate to wills. His own legal training and
desire to help those at risk and, as here, to protect Church interests, ensures his imput,
although he was too busy to follow up all these cases, as here again.
230. For Gregory's private secretary, Felix, see Epp 2.21; 9.42, 92.
231. John is the frequently addressed bishop of Syracuse. His boundary dispute with
Felix, needing to be settled in court, caused a lot of angst for the pope. See the next letter.
232. In Ep 9.42.

BOOK NINE
599
want to sustain any prejudice, we wish much more that justice be preserved
for you, as for our true sons.
9.92 Gregory to John, bishop of Syracuse I January 599
Some time ago, our son, Felix, a glorious gentleman, complained to us in his
letter that the boundaries of certain possessions of his had been invaded with
violence by tn.elI of your church, and he had found no justice before you. But
we thought it incredible that this had either been done in your presence, or
indeed that it had not been corrected, once it had reached your ears. However,
so that we should not appear to overlook his complaint, we wrote to your
Fraternity that you ought to ensure that those acts should be punished, if they
in fact happened, or in any case the agents of your church should submit to
judgment with him. But after this, Felix sent a man to us with a letter, and
indicated that you had been unwilling to do anything. But while our mind was
in doubt over this matter, for we knew the discretion of your Holiness, we
found out that you had put him off further, even though we knew that you
were ready for a judgment to take place. And although you did not have to
write again about this case, because indeed it is clear that you already wanted
to do what is reasonable, even so, just in case we should perhaps appear to
have neglected that man's complaint, we have therefore given this letter to
you, exhorting you to send over your men now to be tried together with him,
avoiding any delay. In this trial, a question of importance and ownership
should be decided, so that after this, he may not have anything to complain
about and your church may not appear to be holding any property illegally.
Now the man he sent to us produced a note of mutual agreement and
legal decision, where we read that the possession called Asinaria (he claims it
was invaded recently by your men), had been restored to him by a judgment
in the time of your predecessor of notable memory, Maximian. 233 For that
reason, we have considered it necessary to send over a copy of it. And so, if
you clearly know that it was decided in this way, that is, if that possession was
restored with the agreement of your predecessor, and was occupied by the
aforesaid man, see that it is handed back without any argument, while the
question of ownership remains, of course, as it was decided in the same judg-
ment. But if it is otherwise, these matters must also be decided at the same
time by a judicial decision. 234 And so, let your Fraternity make sure that
all of this is done without any delay, as tranquillity is bestowed on you, so
that no murmur of ill will is stirred up against you, and the gentleman
mentioned by us before is not forced to bother us again.
233. For Maximian, who died in 594, see Epp 2.5, 15, 21, 48; 3.12, 50, 53; 4.11, 12, 14,
36; 8.3; 10.11.
234. The difjinitione in Norberg must be a mistake for definitione ('definition' or 'decision').

600
THE LETTERS OF GREGORY THE GREAT
9.93 Gregory to Theodore, curator 235 I January 599
Since we so presumed with regard to your Glory's sincerity that we believe
you count our men as your own, it was quite sufficient for the bearer of this
letter, the magnificent gentleman, Peter, to deserve the grace of your goodness
by being shown to be one of our men. But since a paternal recommendation
is always likely to inspire the mind of a good son, we greet you with paternal
charm, and ask that you show the grace of your patronage to the son we men-
tioned above, and to his mother, our glorious daughter. Please support them
also as they live there with the benefit of your protection, and help them with
your assistance when they come to us. And so, while the reception of this
letter will encourage your Glory to provide more generously what you are
accustomed to spend from your account, you should still be seen to exhibit
your usual approach in a praiseworthy manner, and should in everything put
us in your debt for the goodness of your favors.
9.94 Gregory to Faustus 236 I January 599
Just as Church properties should be returned to their rightful owners without
any delay, even so caution should be applied in returning them, so that no
trouble might arise subsequently from that restitution. And so, at the time
when the deceased father of your Glory, the defender Consentius, had been
entrusted with the patrimony of Campania, it is known that he was obliged
by his position to remove to his own home the sacred vessels of the church
of Culbertina,237 because it was for its sins destitute of clergy and bishop.
Weare aware that you now hesitate over returning them without our consent.
For that reason, we exhort you with this letter to restore them without any
further ado to the sub-deacon Anthelm, in exchange for a receipt, so that the
Church properties may be safeguarded at the homes of suitable agents, and
your Glory may be free of all doubt. 238
9.95 Gregory to Anthelm, sub-deacon I January 599
We have discovered that the sacred vessels of the church of Culbertina,
removed by the defender Consentius, due to the care entrusted to him, when
that church had lost its clergy and bishop, have remained at the house of his
heir. And because we have learnt that his son Faustus, a glorious gentleman,
235. For Theodore, curator at Ravenna, see Epp 9.44, 117, 134.
236. Faustus was the son of the Consentius in these two letters, who had been a de-
fender in the church's Campanian patrimony, probably the predecessor of Anthelm, the cur-
rent Church administrator there.
237. Culbertina was in the vicinity of Treglia and Avignano (see Codex Justinianus 10).
Its church, formerly Saint Maria di Covultere, is known now as Saint Ferrantis.
238. The pope demands a receipt from Anthelm once Faustus has handed over the
sacred vessels to him, kept for security in the defender's home. He also asks for a detailed
description of them. He often shows this sort of interest in monitoring valuable Church
property, some taken to e at his request for redistribution: see Ep 9.19.
,1

BOOK NINE
601
hesitated to return them without our consent, we have exhorted him with our
letter that he should have returned the sacred vessels of the same church to
your Experience without any hesitation. And for that reason, let your Exper-
ience receive these vessels in exchange for a receipt, and take care to keep them
safe, and to notify us of their quality, giving us a detailed description.
9.96 Gregor [a nobleman]239 I January 599
I am most delighted to hear that your Glory is extremely firm and stable in your
morality. Thus I say things confidentially to you that displease me, as if talking
to a special son of mine. For a most excellent exarch 240 is saying some things
that could excite all those who love him to become his enemies. On this matter,
I dictated for him expressly through the bearer of this letter what I thought should
be read again. IT this pleases you, read it yourself also, so that you know what you
should write to him concerning the same matter. But you can realize what great
necessity and what evils constrain us here, both through the report of our emissary
present there,241 and from the letter of my brother and fellow-bishop, Marinia-
nus. 242 Therefore it is proper for your Glory to think earnestly that we have
great trust in our almighty Lord over your wisdom, and we believe that wherever
you are, cases there are in no way neglected. And so, act in such a way that our
confidence is not found lacking in its certainty. May heavenly Grace protect you
and allow you to do all things prosperously.
9.97 Gregory to Eugene, notary243 I January 599
The monks of the monastery situated in the city of Blerana have suggested
that they are enduring a very serious shortage over their lands. And because
we ought to offer advice to such persons, we order your Experience with this
authority that you should hand over to them for the present the extra bit of
land called Agellus from the body of the Gratilian estate,244 with its boun-
daries, and we grant that they should hold this for the space of thirty years,
preserving the right of our Church. But we also grant that they should have
a field of ten acres equally for the aforesaid space of years, taken from the
239. The sub-deacon, Anthelm, was rejected by MGH (as falsely taken from the
previous letter) and bracketed by Norberg. "Your Glory' suggests a high official or noble-
man, who was very dear to Gregory ('a special son'), possibly Lord Andreas (see Ep 6.31).
240. The exarch is Callinicus, successor to Romanus in 595; he remained in office until
the death of Maurice in 602: see Epp 9.142, 155, 156, 177,231.
241. His trusted emissary was the notary Castor, always addressed as 'your Experience.'
See Epp 5.24, 25; 6.31; 9.168-169, 179.
242. For Marinianus, bishop of Ravenna, see Epp 5.51, 61; 6.1, 24,28; 7.39,40; 8.10, 17,
18, 20.
243. Eugene was administrator of the Roman Church's small Tuscan patrimony. He
appears again in Ep 9.111.
244. This Church land was situated near Viterbo. The estate and 10 acre field, already
farmed by the monks, set them up for 30 years. Many letters support monks and nuns, and
their monasteries, all in need of adequate farmland and water-supply.

602
THE LETTERS OF GREGORY THE GREAT
aforesaid estate, which they are known to possess, since we gave it to them
some time ago. This is to ensure that the community of monks living there
can have the relief of this measure. And so, let your Experience, supported by
the authority of this order, not delay in handing over the aforesaid lands to
them, so that they can continue to praise God with a freer mind.
9.98 Gregory to Vitus, defender 245 I January 599
With regard to what is good for the Church, it remains our decision that you
accept the office of defender of the Church, and whatever we have imposed on
you for the benefit of the poor, you should carry it out without corruption and
with diligence, so as to use this privilege which we have conferred on you with
careful deliberation. You should work faithfully and diligently to complete all that
we have charged you to do, as you will have to render an account of your actions
before the judgment of our God. We have dictated this letter for Paterius, notary
of our Church, to write down, with our signature below. 246
9.99 Gregory to Felix, bishop of Portua 247 I January 599
We have been provoked by the grace of your Beloved not to seem to you to
be living unproductively, especially since we know that you do not even have
enough servants. For that reason, we donate and concede to your Fraternity
by simple right John, a servant under Church control. He is of Sabine natio-
nality, comes from the Flavian estate and is about eighteen years old. With our
agreement, he has already been in your service for some time. We grant that
you should have him, possess him and claim him by your right of ownership,
and defend him. As his master, you are empowered by this legally ratified gift
to do whatever you want with him. And know that we and our successors
will never act against that proof of our generosity. But we have read and
signed this document of donation written by our notary, and without waiting
for your acknowledgment, we also grant you the license to free him at what-
ever time you want, as long as this is done with a promissory stipulation and
security. Done at Rome.
9.100 Gregory to Serenus, bishop of Ancona 248 I January 599
Now that the city of Osimo has recovered, with God's help, and is known to
be held by the republic, great concern must be had about the church itself,
most of all because we know that our glorious son and gneral, Bahan, has
245. For this defender, see Ep 9.119.
246. For this formula, see Ep 5.26. This seems to be a standard letter of appointment for a
Church defender, but Virus only appears here. A financial account had to be presented to the
pope. For Gregory's stress on the need to help the poor, see the Introduction, p. 16.
247. For Felix, bishop of Portua, see Ep 9.45; Dialogi 4.51, 55. He was in charge of the
financially poor Campanian diocese, and was one of the bishops who signed the acts of the
synod held in Rome on 5 July 595: see Ep 5.57a.
248. For Serenus, bishop of Ancons, see Epp 9.51, 101.

BOOK NINE
603
hoped for this over this matter. And for that reason, we have taken care to
send the present letter to your Fraternity, asking you to go to the same church
as its visitor, in the usual way.
And it is proper for you to do this in such a way that nothing is pre-
sumed for the church by anyone concerning the promotions of clergy,
revenue, clothing. and tableware, and whatever else there is in the patrimony
of the same ch. And your Fraternity will hasten to warn the clergy and
people of this church with continual encouragement to seek out such a priest
as should be put in charge of them, one who might be found worthy of so
great a ministry and would in no way be rejected by the venerable canons, and
to do so without any partiality but with a joint consensus.
When he has been invited, with the solemnity of a decree, corroborated
by the signatures of all, and with the testimony of a letter of your Beloved, let
him come to us to be consecrated. We advise your Fraternity also that you
allow no one to be chosen from another church, unless perhaps it might be
impossible for anyone to be found worthy of the bishopric among the clergy
of that city, in which you are carrying out the office of visitor. Not that we
think that this is likely. Check before all things that lay people do not
presume to aspire to the honor of any sort of religious life, and that you do
not incur danger to your order, Heaven forbid!249
9.101 Gregory to the clergy, nobles and people of Osimo I January 599
Knowing that your church has long been destitute of pastoral care, when we
learnt that your city had been recovered and returned to the control of the
republic, with the Lord's help, we took care to delegate solemnly the visitation
of your church to our brother and fellow bishop, Serenus, bishop of the city
of Ancona. In our orders we told him to allow nothing to be presumed by
anyone concerning the promotions of clergy, revenue, clothing and tableware.
And it is right for you to obey his persistent exhortations, and seek out, with-
out any disagreement but with a joint consensus, such a priest as should be put
in charge of you, one who would for no reason differ from the venerable
canons, and could both be found worthy of so great a ministry.
When he has been invited with the solemnity of a decree, corroborated by the
signatures of all, and with a letter of approval from the visitor, let him come to
us to be consecrated. Check before all things that you do not presume to elect a
layman to the honor of any sort of religious life. Not only should he for no
reason reach the rank of bishop, but you too would face a charge of sinfulness.
9.102 Gregory to Andrew2 50 I January 599
I have been greatly distressed to hear that grief and illness have so horribly
plagued your Glory. But as soon as I heard that your affliction had left you
249. This is an adaptation of the formula used for the appointment of a visitor; see Ep 9.81.
250. For Andrew, see Ep 5.51.

604
THE LETTERS OF GREGORY THE GREAT
totally, my pain turned into joy, and I offered great thanks to almighty God,
for he has shattered us so as to make us whole, and has afflicted us so as to
lead us to true joys.251 For thus it is written: 'Whom the Lord loves, he dis-
ciplines; he scourges every son he acknowledges.'252 On this Truth says in
her own words: 'My Father is the vine grower. He takes away every branch
in me that does not bear fruit, and every one that does he prunes so that it
bears more fruit.,253 For the unfruitful vine branch is removed because the
sinner is totally eradicated. But the fruitful vine branch is said to be pruned,
because it is cut back through control, so that it is brought to a richer grace.
For in this way ears of corn, when worn away by threshers, are stripped of
husks and stalks. Likewise, olives pressed in an oil-press flow out as the
richness of the olive. And even so, bunches of grapes on vines, when they are
pounded underfoot, are turned into flowing wine. 254 Rejoice, therefore,
good sir, as in this scourging of yours and your promotion, you observe that
the eternal Judge loves you.
Furthermore, I ask you to greet my daughter, your glorious wife, on my
behalf. And may almighty God guard you with his heavenly protection, and
console you now over the liberality of his gifts, and afterwards over the
repayment of his rewards.
9.103 Gregory to Bishop Venantius 255 I January 599
Whenever we are asked what we ought to encourage, we should not cause a
delay in replying, so that we do not appear to be putting off good desires that
should be given greater encouragement. And for'that reason, because the
glorious general Aldi0 256 wants all the priests and deacons in his city to be
ordained, as he has indicated to us in his letter, let your Fraternity inquire
diligently into those chosen for consecration, and if there is nothing that
might prevent their ordination, be keen to ordain them with God's blessing.
It is also right for you to talk with them, so that with the concern of their
exhortation, they may strive to recall those living there from their lack of
faith, and relieve them from the worship of pagan gods, and teach them to
persist in their fear of almighty God and to love the rewards of eternal life, so
251. See Ps 125 (126):5-6.
252. Heb 12:6.
253. In 15: 1-2. The palm branches have further associations in Scripture and in Christ-
ian iconography. In Rev 7:9, the elect wear white robes and hold palm branches and saints
are often so depicted. Andrew lived in Ravenna, and would have been familiar with images
like those of the saints on the walls of Santo Apollinare Nuovo in Ravenna (sixth century).
254. The imagery and technical terms from viticulture, olives and com suggest Gregory's
experience on farms as a young man, probably in Sicily. See the Introduction, pp. 1-2.
255. For Venantius, bishop of Luni, see Epp 4.21; 5.5, 17; 8.5; Dialogi 3.9; 4.53; 9.87.
256. The general had appeared in Ep 2.27. To judge from the pope's instructions, which
excluded bishops, Aldio was probably residing in a small town in the diocese of Luni, that
had been recovered from the Lombards..

BOOK NINE
605
that this consecration may lead them to glory before God and the people liv-
ing there to salvation.
9.104 Gregory to Constantius, bishop of Milan 257 I January 599
Your Fraternity is so distinguished with dignity suitable to you that without
another's a: you understand instinctively what should be expended on
anything. ever, the bearer of this letter, John, a magnificent gentle-
man,258 who has arrived there to carry out the office of praetor, seeks to
be recommended by our letter. When it is necessary, therefore, let your
Holiness provide the protection of your favor, within reason, and be keen to
assist him in a priestly manner with your support,259 so that in your pre-
sence he should neither suffer from the oppression of others nor be hard on
others himself, unreasonably.
But it has come to our attention that Vigilius, who carried out the office
of prefect there before John, extracted money from you on loan, to tell the
truth, under the pretext of our letter by which we recommended him, under
the pressure of his petition. For that reason, we find it intolerable, if it is true,
that he should get this money not on his own account, but by using our letter
as a kind of security. And for that reason, your Fraternity must know that
some people are asking me to recommend to you that you should assist them
as far as is possible and just, but you should not do so if an unreasonable
burden is placed on your church on account of this.
Month of February, second indiction
9.105 Gregory to Fortunatus, bishop of Naples 260 I February 599
As we know what sort of zeal has inspired your Fraternity on behalf of Chris-
tian slaves, bought by Jews from the territory of Gaul,261 we signify that
your Solicitude has so pleased us that our deliberation has also judged that
Jews should be restrained from business of this sort. But the Hebrew Basil
came to us with some other Jews, and we found that various judges of the
republic encouraged them to make this purchase, and it turned out that the
Christians were bought at the same time among the pagans,262 From this
it was necessary for the case to be settled with a careful arrangement, in such
a way that neither those giving orders are frustrated, nor do those who say
they have complied against their own wish sustain any losses unjustly. Let
257. Over 20 letters were sent to this bishop, from Epp 1.1-3 to 8.10.
258. The praetor, John, succeeded Vigilius in office, but not in Milan (under Lombard
rule). His see was in Genoa, in a region that was under Byzantine control.
259. Another example of the collaboration between Church and State, expected to exist
and endorsed by the pope in sixth-century Byzantine Italy.
260. For Fortunatus, bishop of Naples, see in this book Epp 12, 45, 47, 62, 69, 60, 77, 81.
261. For Gregory's approach to this vexed question of Jewish ownership of Christian
slaves, see Epp 4.9, 21; 7.21.
262. See Ep 8.4.

606
THE LETTERS OF GREGORY THE GREAT
your Fraternity ensure, therefore, that this is observed and preserved with
vigilant concern, so that, when they return from the aforesaid province, the
Christian slaves who happen to be brought over by them are either delivered
together to those in charge, or indeed are sold to Christian purchasers within
forty days. And when this number of days has passed, none should remain
with the Jews in any way at all. But if some of the same slaves should perhaps
become so sick that they cannot be sold within the appointed number of days,
care must be taken that, when they have been restored to their former good
health, they should be similarly removed from the Jews' control, because it is
not right for something to be condemned that is without fault. But whenever
a new principal is established, it usually imposes a format for future cases, but
in such a way that it does not imposed costs on many past sales, if some slaves
sold in the past year have remained with their masters, or have been taken
away from you recently while located at your place. Therefore, the owners
still have the right of selling the slaves, so that they should not incur loss from
acting before the prohibition, through knowing nothing about it, because it
is proper to support them when forbidden afterwards.
Furthermore, it has been announced to us that the aforesaid Basil wishes
to grant his sons some slaves, who by the grace of God are Christians, on a
title of donation, so that they serve him under the following pretext: that they
should cease to call him 'master,' and if they subsequently believe that they
should perhaps take refuge in the Church, so that they might become Chris-
tian, they should pass not into total freedom, but into the control of the sons
to whom they were given before. In this matter, it" is appropriate for your
Fraternity to watch over things properly. And if Basil wants to give some
slaves to his sons, let them become completely Christian and not remain in his
home, so that every chance of trickery is removed. But whenever the situation
demands that they must do service to him, they must be ordered to provide
this for him, as his own sons must also do. And this kind of service should be
shown for the sake of God.
9.106 Gregory to Anthelm, sub-deacon 263 I February 599
It has come to our attention that the monks whom we sent over into the city
of Sorrento, to fulfill the wishes of Antoninus, a one-time defender,264 are
spending the money they received to purchase possessions. But as this matter
indicates a serious need for them shortly, for that reason let_your Experience,
with the support of this authority, make provision and payout, so that they
should not pay the gold coins themselves incautiously and wickedly. In this
matter, so that your Solicitude can be worthy of praise, look for possessions
to purchase with all zeal and vigilance. From their produce, the monks may
obtain their sustenance, without spending the coins they received in vain, or
263. For the administrator of Campanian patrimony, see Epp 9.36, 62, 69, 85, 88-89, 94-95.
264. For Antoninus, see Epp 1.42 and 2.50.

BOOK NINE
607
having to incur the need for food themselves. And so, hasten with all vigilance
and all attention to involve yourself in this, so that your efficiency can both
keep them free of danger, and free us of all care and concern.
9.107 Gregory to Romanus, defender 265 I February 599
We believe that it is not unknown to your Experience what sort of necessity
various officials-1)f the palace of the city of Rome are enduring over their grain
supply. And so, the bearers of this letter have chosen to send them allover
there, instead of themselves, to plead at the palace of our glorious Leon-
tiuS,266 as to how that grain might be supplied to them, as it has been pro-
vided by our most serene emperor. And they asked that your Experience
should give them support in this matter. For that reason, because their poverty
and need demand this from you, even without their pleas, when you see that
it is appropriate and opportune, be keen to provide support to them, where
you can, so that they might obtain what our most merciful emperor has
granted with his inborn piety, and you may not appear to be indiscreet.
9.108 Gregory to Chrysantus, bishop of Spoleto 267 I February 599
Since it is the nature of discipline to prohibit men from illegal acts and to
remove sins for one's benefit, the severity of discipline should be keenly
preserved. For if it is neglected, then everything becomes confused, when one
destroys what another builds up and protects. Thus, the priest Valentinus has
complained to us that, if a monk of that monastery is deprived of communion
due to his sinfulness, he can move to your district and receive communion
without any reservation. But if that is how things are, not only is law and
order being undermined, but also from this the material of perdition is sup-
plied. It is necessary, therefore, for you to ban the priests who are under you,
strictly and quite carefully, from presuming to do this from now on. But if
perhaps someone complains that he has been excommunicated unjustly, your
Fraternity should find out about it with a very careful inquiry, and when the
truth is known, so arrange it that injustice does not prevail any longer in
afflicting an innocent man, and vigorous discipline might not be broken or
undermined due to indiscrete presumption.
But the aforesaid priest complained likewise that a deacon had freed two slaves
under his control on condition that they had to become monks, and had to re-
main in the same monastery where he had been. He added that if one of them
presumed to act against this, he should again be subjected completely to the yoke
of slavery. And one of them had totally disregarded this condition, he said, and
with thoughtless daring had deserted the monastery and joined the clergy. Your
265. For Romanus, defender of the patrimony of Syracuse, see Epp 9.22, 28-29, 31-33,
37, 46, 48, 54, 79-80, 89, 94-95, 106, 109, 122.
266. For the ex-consul Leontius, see Epp 8.33-34; 9.4, 32, 34, 55, 57, 63.
267. For Chrysantus, see Epp 9.49, 59.

608
THE LETTERS OF GREGORY THE GREAT
Fraternity should therefore find out about this with a very careful inquiry, and if
you discover it to be so, you should show appropriate priestly zeal in this matter,
so that he should not have a chance of deserting the monastery, while the desire
to free a slave is nevertheless preselVed, and might not be rejected for any reason.
9.109 Gregory to Anthelm, sub-deacon 268 I February 599
Maurus, the bearer of this letter, 269 asserts that he has received some goods
from Felix, a magnificent gentleman,270 worth four hundred gold coins, and
has promised to pay twenty five percent for each coin,271 in the way of
interest on the purchase price. Combining all this interest into one, he says
that he has provided two warranties, that is, one of four hundred and fifty
gold coins, and the other of fifty coins. He solemnly promised to pay what he
owed at a fixed time. But he suffered heavy expense over the same goods, as
he claims, and is compelled to pay what is left of the money owing, after
repaying four hundred and ten gold coins. And he laments that consequently
he is subjected to greater need and more desperation, and for that reason he
seeks to be supported with some assistance. Therefore, if that is so, let your
Experience be keen to take action before our aforesaid magnificent son, to-
gether with our most reverend brother and fellow bishop, Fortunatus,272
and our glorious son, Maurentius,273 as we ourselves have written. See that
in this matter, as is fitting for a Christian and a noble man, he should be kind
rather than inflexible, compassionate rather than strict, and should not expect
profit from another's loss, but be content having received the principal of his
loan. And so, whatever he might concede to the poor man, almighty God might
pay back to him with an increased return, just as he promised. Therefore, let your
Experience act with zeal, so that you can impose this on him entirely in place of
his expected payment and can free him from the affliction of his obligation. 274
9.110 Gregory to Romanus, defender of Sicil y 275 I February 599
The eloquence of divine commands advises us to provide the Church's
assistance to those suffering need. Our most beloved son and deacon, Cyp-
268. For Anthelm, see Ep 9.106 above.
269. This Maurus is otherwise unknown.
270. For this vir magnificus, see Epp 2.21; 9.41-42, 91-92.
271. From the sex siliquas, coins worth one twenty-fourth part of the gold coin (solidus).
This is a quarter, or 25% on each gold coin, a very high rate of interest, that has already
added a hundred coins to his debt. The sum suggests trade, and it seems an odd request for
a pope to handle, although Gregory was clearly expert in matters financial.
272. For this bishop of Naples, see Ep 9.105 above.
273. For this military commander of the Naples district, see Epp 9.17, 53, 65, 125, 160, 163.
274. This letter is quoted by A.H.M.] ones in his Later Roman Empire 2: 291 n 108, on
bottomry rates, fixed at 12% maximum by ] ustinian (p. 868), but with 9% for normal
business loans, clearly seen as too low for the risks involved. Gregory makes no comment
on the 25% here.
275. See p 9.107 above.

BOOK NINE
609
rian,276 has asserted that Gaudiosus, defender of our see,277 who is known
to live in Syracuse, is constricted by the indigence of poverty. For that reason, we
command your Experience with the authority herein not to put off giving him six
gold coins annually, to take effect from the present second indiction, so that he
might obtain the comfort of this remedy, and you will know that what you have
given must withqut doubt be debited to your accounts.

9.111 Gregory to Rornanus, defender, Fantinus, defender, Sabin us, sub-
deacon, Hadrian, notary, Eugene, notary, Felix, sub-deacon, Sergius, defender,
Boniface, defender, equally, and to the protectors of the patrimony278
I February 599
Just as careful foresight knows how to block the path of sin and to turn away
from things that are noxious, even so, neglect is open to excesses and usually
runs into what people should be cautious about. Therefore, we ought to
devote a great measure of concern and consider the opinion and the caution
likewise of our brethren and fellow-priests. And it has reached our ears that
some of the bishops, under the specious pretext of a consolation, are living
together with women in the same house. And for that reason, so that no just
opportunity for disparagement may thus be given for men to disparage and
mock them, and so that the ancient enemy of the human race may not obtain
material to deceive men's minds, we charge you with the theme of this order
to be keen to show your zeal and concern. And if any of the bishops enclosed
by the borders of the patrimonies entrusted to you are living with women,
you must stop this completely, and in no way allow those women to cohabit
with them in future. The exceptions are those women permitted to do so by
the judgment of the holy canons,279 namely a mother, an aunt, a sister and
others of that sort, who could not arouse any improper suspicion. 280
276. For this former administrator of his Sicilian patrimony, see Epp 9.43, 65.
277. Gaudiosus had probably been one of the administrators looking after the large
estates that made up the papal patrimony in Sicily. His pension of six gold coins a year
shows Gregory's concern for his comfortable retirement.
278. This range of papal officials suggests a circular to all administrators of the Church's
patrimonies, some unnamed. Romanus (Syracuse) and Fantinus (palermo) have received many
letters. For Sabinus (Calabria) see Epp 2.46; 3.10; 9.89. Hadrian appears in Palermo and Syracuse.
For Eugene (Etroria) see Ep 9.97, for Felix (papal patrimony) see John the Deacon 2.53. For
Sergius (Calabria, Apulia), see Epp 8.9; 9.89. For Boniface (first defender, papal secretary) see Epp
1.25, 50; 2.50; 4.2; 5.40; 6.31; 8.16; 9.73 (see note to 8.16). The others may be lay nobles who
looked after papal patrimonies: in Rl, el and e2 they are given as six; Norberg adapts Wisbaum's
patrimoniorum rectoribus to rectoribus patrimonii.
279. See Codex Theodosianus 16.2.44 on this topic.
280. In this letter, Gregory (as a monk) strongly recommends to his administrators
limits of conduct for bishops and others in Holy Orders towards women and their wives.
The letter is significant in the history of the development of priestly celibacy in the Latin
West. See also Ep 11.27 to Theoctista, Maurice's sister, where the pope mentions his own
trouble with visitors pestering him about the subject of marriage, inter alia, while he was the
papal emissary there, still a distressing problem for Theoctista.

610
THE LETTERS OF GREGOR Y THE GREA T
But they do better if they restrain themselves from cohabiting even with
women of his sister, saying: 'Those women who are with my sister, are not my
sisters.,281 Thus the caution of this learned man ought to be a major lesson to
us. For it is a sign of incautious presumption for a weaker man not to fear what
a brave man fears. For he wisely overcomes illegal acts, when he has learnt not to
make use of even those that are allowed. And indeed, we bind no one to this
against his will, but just as doctors usually do, although the cure is bitter at the
time, yet we recommend it to restore health. And for that reason, we do not
make it necessary, but we leave it to their decision, should they choose to imitate
this learned and saintly man. Therefore, let your Experiences apply zeal and
concern so that what we have asked to be prohibited should be observed. For if
it should happen to be found otherwise afterwards, you will know that you will
be in serious danger before us. Besides that, take care that you encourage those
brethren who are our bishops to advise those subject to them, I mean those living
in holy orders, as they themselves are servants, to be completely obedient in a
similar way. Just add the fact that these bishops, as canonical authority has
decreed, should not leave their wives, but should. be chaste in controlling them.
9.112 Gregory to Duke Wiffo,where he writes to him about keeping the
peace 282 I February 599
... and whatever [is owed] by men to the republic and to their ... had
departed, with God's help the arrangement ought to succeed.
Month of March, second indiction
9.113 Gregory to Sergius, defender 283 I March 599
Your Experience is quite certain that the notary Pantale0 284 is occupied in
services for the Church. And so, his father-in-law John, the uncle of Megaris,
is recorded as having died intestate, without children and with no other close
relative still living. And since, if that is so, the law prevents that woman from
being heir to her intestate uncle in the absence of his son-in-law, we therefore
suggest to you with this order that ls0U should bring in our most reverend
brother and fellow-bishop, Vitalian 2 5 and the notary Boniface, as your assis-
tants, so that she might not suffer any loss through his absence. And you
ought to keep a record 286 of whatever property is agreed to have been left by
the deceased, and keep it safe until the aforesaid Pantaleo may return. And so
that you can implement this better, be keel) to draw upon the support also of
281. See Possidius, Vita A ugustini 26.
282. This is a fragment of a normal letter on the pope's frequent aim to maintain peace
with the Lombards. The duke is unknown otherwise, but was probably a Lombard.
283. For Sergius, defender of the patrimonies of Calabria and Apulia, see Epp 8.9; 9.89, 111.
284. For Pantaleo, see Epp 3.40. The sacred vessels may show that John was in fact a
priest. The father-in-law suggests a marriage, but soon annulled (no will or children).
285. For this bishop of Siponto, see Epp 8.8, 9 and 9.175. For Boniface, see Epp 3.41; 9.175.
286. The tin sub breve could be 'briefly,' but the noun breve ('catalogue') is better here.

BOOK NINE
611
our son and tribune, John, a magnificent gentleman. 287 We are totally con-
fident that he would not refuse to accommodate himself to you with devotion,
if you tell him what we want.
At the same time, since the aforesaid John is said to have had some sacred
vessels at his place, let it be your aim also to search for them diligently and to
keep them safe wth all care, and indicate to us in detail whatever has been
found. And st your Experience then hasten to do carefully what we have
written and to ensure that you cannot be held culpable. For if we suspect that
you are being negligent, you will know that you are incurring our annoyance,
and will not be able to defend yourself with any excuse hereafter.
9.114 Gregory to Fortunatus, bishop of Naples I February-April 599
Augustine, the bearer of this letter, said he was sent over on behalf of the
remaining carpenters 288 of your city. He complained to us that the palace
official John, a most illustrious gentleman, is afflicting them pointlessly with
many injuries, and is trying to apply a great many new pains on their body
unfairly to ruin them. Finally, he says that John wanted to force them to
promise him that, if anyone wished to join them in their guild, whatever pay-
ment arose over its right of entry should benefit him. He added also that a
pact had been made between them about certain rules of their guild, and had
been strengthened with an oath on both sides, and that now some of his men,
relying of course on his patronage, were wanting to leave him, and were pro-
viding protection for those who wanted to act against him so that they had
more audacity, dreadful to say, in their defense of him, than they could have
fear over the penalty for perjury or over the oath they had maintained.
But if that is so, what John does is damaging even for him, in that he will
make himself a participant in another man's sin in his own defense. And so, let
your Fraternity meet him with a paternal exhortation that he should keep himself
away from action of that sort, and impose nothing on them unlawfully, nor afflict
them with unreasonable expenses. One must at the same time take care that the
pact is also kept, as oaths have been made, and they should not seek temporal pro-
fits by opposing them with cost to their souls, in case they both incur the danger
of perjury and do not obtain the profits wrongly desired by them. But if perhaps,
and we do not believe it, you see that the aforesaid most illustrious gentleman,
John, is ignoring your warning, speak firmly with our most eminent son the pre-
fect,289 so that he himself may make a reasonable change to this, as we de-
scribed it in the present letter, in whatever way he decides, so that he does not OJ>"
press unjustly those who have sought the support of our protection, and realizes
that he is prohibited from indecent work for the sake of his soul's well-being.
287. This tribune reappears in Ep 9.175, and may be the John in Dialogi 3.19: see MGH
2: 117.
288. From sappus (sappinus) a 'pine-tree' used for building and furniture, or for kindling.
They may be 'timber workers.'
289. For the prefect, see Ep 9.5.

612
THE LETTERS OF GREGORY THE GREAT
9.115 Gregory to Venantius, bishop of Luni 290 I February-April 599
We have written in reply that the concern of your Fraternity pleased us so
much that we were keen to complete what you in fact desired. Therefore, as
you have wr;tten to say that we ought to send over a person fit to hold the
office of abbess in the convent situated in your city, we have decided that a
nun 291 should be sent there for you to install as abbess, under God's protec-
tion. We think that, with the help of heavenly mercy, she can manage the
strenuous regime of the same convent. For in this we have come to Him alone
in prayer. And so, because we have sent over the nun mentioned above, as
you requested, and our letter for your good-will, we suggest that your Fra-
ternity should take care of her and her convent, and with the goodness of
your encouragement, should strengthen the community living there, in its ser-
vitude to Jesus, our God and Redeemer. And wherever it proves necessary,
you should offer your help even for her exterior requirements, in such a way
that those keeping company with her may find great support in you, as is fit-
ting. Need should not deprive them of anything, so that, when all necessity
has been removed from them through yoUr concern, they can with secure minds
persist in their continual prayers and praises of God. For indeed providence has
arranged for them that their chosen way of life may lead to salvation, and may
lead to a reward for you. For greater grace is certainly acquired if the concern of
a shepherd should offer his Lord a profit from the sheep committed to him.
9.116 Gregory to Cyridanus 292 I February-April 599
We received your Glory's letter a short while ago, in which you said that the
care of the grain-supply has been entrusted to your Solicitude, at the command
of our most serene emperor, and that an order also came that the whole
amount of grain previously received into the granaries of our Church,293
should be handed over to your complete control. You also wrote that we
should have this amount of grain ready for inspection. 294 We know in fact
that this was not all yours, as we have been brought very large contributions
for it. And although it was hard, in fact extremely difficult, to find grain to
complete your order ready for inspection, since at that time such grain could
neither be reserved nor found for purchase, even so, we were very keen to be
freed of responsibility for this business. But we wanted that grain to be ready
for inspection as requested by you, although at a very much greater cost.
290. For the convent, see Ep 8.5. For Venantius, see Epp 4.21; 5.5-, 17; 8.5; 9.87; Dialogi
3.9 and 4.53.
291. A subject is needed for the relative quam, and ancillam Dei seems likely (or her
name). The following use of the phrase, and the -am Di after it, might explain its loss.
292. The high-ranking Cyridanus appeared in Ep 9.31.
293. For other references to the Church granaries, see Epp 5.38, 39 and 9.5. These gra-
naries were originally storehouses supplying the starving poor of Rome with free bread. Gre-
gory seems happy to pass on this onerous but vital job as curator annonae to the official noW
appointed by the emperor. One wonders if his plea for 'a public service' was ever heeded.
294. The. phrase parari in specie seems to be a technical term for 'ready for inspection.'

BOOK NINE
613
But later you sent over another letter to us, by means of the bearer of this
letter,. the magnificent entlean, Eutyhus, who reminds us that he is 
illustrious ex-prefect. 29 In It you saId that the amount of that graIn
received by the managers of the Church's granaries should have been recorded
in the public records. And so, in case any kind of excuse might have arisen for
any Church for some reason or other, the defenders of the Church recorded
the quantity, bu have written, and sought what they thought was bene-
ficial. Your Glory should deal with that diligently and carefully, and you
should not ignore their words. For whatever loss might fall to the Church gra-
nary after this from the aforesaid grain inspection, you should know that now
the loss has nothing more to do with Church expenditure, because both the
inhabitants of that city (people who are truly afflicted), and those mentioned
above, maintain that they cannot take on that grain-supply, only to lose money.
And so, as your Glory realizes all of this, you should think carefully about what
has been entrusted to you, so that you may do a public service, and not let the
worries over this burden weigh upon our Church again, hurting the poor.
9.117 Gregory to Theodore, curator 296 I February-April 599
The goodness of your Glory may not know how to consign to oblivion those
commended to you just once. But knowing that my very dear son undertakes
these same things not reluctantly when repeated, we are not ashamed to write
what we have already written. Since, therefore, John, our most glorious son
and prefect of the city,297 is known to have sent over there the bearer of this
letter, a very famous gentleman, also called John,298 we greet you with
paternal charm and ask that, since our most glorious son cannot stay here
while separated, the sincerity of your Glory would provide the assistance of
your patronage to his wife when she comes. And so that she can complete her
journey more securely, with God's protection, please arrange for her to be sup-
ported by a military power as far as the city of Perugia, by the grace of God,
so that the aforesaid glorious gentleman may be more dedicated to your patro-
nage, and we may offer thanks to your most charming Glory.
9.118 Gregory to Marinianus, bishop of Ravenna 299 I February-April 599
John, our most glorious son and prefect of this city, sent to you the bearer of
this letter, the very famous gentleman, John, for the express purpose of escort-
295. Where Eutyches served as praetor is unknown, but his tide may have been honorary.
296. For this Theodore, see Epp 9.44, 93.
297. For John, prefect of Rome, see Ep 9.118.
298. For this aristocratic John, see Ep 7.34. His wife, not named in this letter, was
DOminica, and it took nearly two years for her to be persuaded to join her husband,
Working in Rome. The military escort suggests dangers from Lombard patrols on the roads
between Ravenna and Perugia.
299. For Marinianus, bishop of Ravenna, see Epp 1.3; 6.31, 35; 8.12; 9.17, 53, 65, 120,
125, 132.

614
THE LETTERS OF GREGORY THE GREAT
ing his glorious wife here, with God's protection. We are also now longing for
her to arrive here, so that we can have our most glorious aforesaid son not
torn apart, but whole again. Let your Fraternity, therefore, take care that
nothing stops her from coming, and so that she can be present here more
quickly, accompany her devotedly, and wherever a need demands it, show
yourself ready to oblige her, in such a way that she feels that her husband is
not absent, and learns that we are altogether present in you. 300
9.119 Gregory to Romanus, defender I February-April 599
Your Experience should know that Vitus,301 the bearer of this letter, was once
one of us. And since we well know his faith and quickness of mind, we arranged
for him to do military trainin02 at the school of the defenders, giving him a
formal letter. And for that reason, if you should perhaps want to impose some-
thing on him to benefit the Church, you should have no doubt about him, but
be totally certain about his purity, and do not think that he would do anything
fraudulent or deceitful. It is most important that you show him the love that is
owed to the faithful.
9.120 Gregory to Fantinus, defender3° 3 I February-April 599
Our most glorious son, the general Maurentius,304 complains that he has a case
against the church of Palermo about a Getina estate, and has sent over the bearer
of this letter, as ordered, for the reason that it ought to be terminated without any
excuse. ,And for that reason, let your Experience warn our most reverend brother
and fellow-bishop, Victor,305 preserving your honor, that he is either keen to
terminate the case itself peacefully, without delay, or certainly, if he believes that
it is more expedient for him that it be decided in court, he should legally appoint
a person on his behalf, avoiding any delay, who should stand trial before our most
glorious son and patrician, Lord Venantius,306 and your Experience. Thus the
case itself could be decided once the truth is known, or certainly they could
choose other advocates for themselves, if the two parties should want it, with you
supervising. And whatever will have been decided by them, with the holy gospels
as their witness, we want to be made effective through your authority, preserving
300. One might wonder if John was gentleman enough not to take the pope's words literally.
301. For Vitus, see Ep 9.98, the letter appointing him to the office of defender. The
military (officer) training and 'defensorum schola' are most interesting, reflecting the troubled
times. Perhaps the necessary legal and financial expertise was acquired at this school. For the
pope's likely creation of this special office, and for its great importance in his administration,
,
see the Introduction, pp. 92-94 and John R.C. Martyn, 'Six Notes on Gregory the Great,
Medievalia et Humanistica, n.s. 29 (2003): 1-25.
302. The Latin militandum might suggest the Christian 'soldier,' but not by itself, as here.
303. For Fantinus, the administrator of the Palermo patrimony, see Ep 9.8.
304. For the military commander, General Maurentius, see Epp 8.12 and 9.65.
305. For Victor, bishop of Palermo, see Ep 9.38.
306. For, the patrician Venantius, see Ep 9.13.

BOOK NINE
615
the law, in such a way that nothing remains between the two parties whereby
they could wear each other out afterwards with recurring litigation.
9.121 Gregory to Sabinus, sub-deacon 307 I February-April 599
Your Experience is well aware why our venerable brother, Bishop Procu-
lus,308 has been absent from his church for a long time. He has now re-
turned to it, wid('God's grace, and has now had a satisfactory purification, as
was fitting. If in his absence the benefit of his church itself has perhaps been
neglected in some way, or anything has been removed from his control, we
want you to repair those things and correct them as he desires, and preserving
equity in all ways, comfort him and cooperate with him, so that he may be
supported by your assistance in those matters which he must see to, and that
he may neither endure any difficulty through the obstruction of certain
people, nor have to exert himself any longer.
9.122 Gregory to Anthelm, sub-deacon 309 I February-April 599
It has come to our attention that Benenatus,310 once bishop of Misenum,
has received gold coins to construct a fortress there. And because some of the
same gold is said to have remained at his home, let your Experience inquire
into it with a very careful investigation. If you discover that some of this gold
has remained, give it to Comitaticius,311 a count of the aforesaid city, with
an account of the money received, and warn him that the gold provided
should suffice for the building to be constructed there, with the Lord's help.
For reason does not allow what is known to have been given for the common
good to be applied to the private benefit of an individual.
9.123 Gregory to Sabinus, regional sub-deacon 312 I Februarr-April 599
We have heard that our brother and fellow-bishop, Palumbus,3 3 is neglect-
ing the duties and services of his church and parishes, which is a serious
allegation. And so much so, that he carelessly allows not only some of their
goods and slaves, but also holy vessels, to be kept in various homes. This state
of affairs has insinuated and confirmed to us by related circumstances. For
Gregory, the bearer of this letter, who says that he is under the jurisdiction
of the church of Emolitana,314 built in Palumbus' diocese, complains that
307. For Sabinus, the administrator of the Calabria patrimony, see Ep 9.111.
308. He was bishop of Nicotera, an ancient town between T ropaea and Vibona; see Ep 6.40.
309. For Anthelm, the administrator of the papal patrimony in Campania, see Ep 9.106.
310. Benenatus had been removed from his office as the bishop of Misenum for conduct
unbecoming to a bishop; see Epp 2.22; 5.28; 9.81.
311. For Count Comitaticius, see Epp 9.53, 65 with n179.
312. For Sabinus, see Ep 9.111.
313. For Palumbus, bishop of Cosenza (Consentia), see Ep 8.3. The see of this town was
later combined with that of Turris under Paulinus, bishop of Taurianum; see Epp 13.18-19.
314. The location of Emolitana is unknown.

616
THE LETTERS OF GREGOR Y THE GREA T
he is being subjected to servitude by another person without just cause, and
in the bishop's presence. For that reason, your Experience should be keen to
warn our brother that he should do everything within reason to claim and
defend the goods and plate of the church and its parishes, and should in no
way allow them to be kept by others. If in this matter he can perhaps find
some excuse, we want you to give him your personal support, while maintain-
ing justice. And if perhaps you see that he is being negligent, as he has been
until now, we want you to do those things which he ought to have done, and
complete them in all ways, so that the income of the churches is on no
occasion lost. And hasten to report back to us whatever has been done, so that
we may instruct you what you should do after this.
9.124 Gregory to Vital is, defender 315 1 February-April 599
Your Experience should know that we sent over there our notary, Boni-
face,316 the bearer of this letter, for the purpose of purchasing slaves from
the Barbaricini for use in the parish. And so let your Experience support him
totally with keenness and concern, so that you might buy at a good price the
sort that might be found useful in the ministry of a parish, and once they are
bought, he should return here more quickly with God's protection. 317 And
so, in this matter hasten to show that you are both a lover of those in need,
for whose advantage they are being bought,318 and may be able to
commend yourself to us through your concern.
9.125 319 Gregory to the general, Maurentiu20 I' February-April 599
Because wooden beams are absolutely necessary in the churches of Saint Peter
and Saint Paul,321 we have given orders that our sub-deacon, Sabinus,322
should cut some beams from the territory of Calabria,323 and haul them to
a place from where they can be brought here by sea. But because he does not
315. For Vitalis, the defender of the papal patrimony in Sardinia, see Ep 9.2.
316. For the pope's first defender and his secretary, Boniface, see Ep 8.16.
317. For the Barbaricini, see Epp 1.25 and 4.25, 27. This letter is one of several that
show without doubt that Gregory supported the institution of slavery, in this case victims
of his mission to Sardinia. See also his instructions to Candidus, administrator of the
patrimony in Gaul, in Ep 6.10.
318. These slaves are bought to benefit the poor, the lowest class of society, and their
rights as human beings are not even considered. In sixth century Italy; they were outside the
order of human society.
319. This letter forms part of a batch, with Epp 9.126-128.
320. For Maurentius, see Ep 9.65.
321. For other contacts of Gregory with timber workers, see Epp 8.28; 9.114, 126-128.
322. For Sabinus, his administrator of Calabria's patrimony and agent here, see Ep 9.111.
323. Calabria fills the toe of Italy, once home of the Bruttii. A small port near the
woods on its west coast would have been used. As the next three letters show, Gregory
organized the 20 beams needed most astutely using oxen and men provided (or so he
requested) by three eminent locals, the ex-prefect Gregory, Duke Arogis and Bishop Stephen.

BOOK NINE
617
have the power to do this on his own, we have written to Arogis,324 saying
that he must allot men under his control to go with their oxen to help him,
promising that we shall send him a suitable present once the business has been
completed. And so, let your Glory be keen to pass on our letter to him
quickly, through a person from your town, who might take him 325 what
we have written, provided the aforesaid sub-deacon is still able to discern his
willingness. But'{f he departs after finding a favorable wind for the voyage, let
your Glory notify him in detail about all these matters through your own
letters, so that he may know what he ought to do. But tell us also what has
been done.
9.126 Gregory to the ex-prefect Gregory326 I February-April 599
Knowing what great affection remains in the mind of your Glory towards the
churches of Saint Peter and Saint Paul, we are by necessity provoked into
employing your support for us, after God's, with a hurried letter. We trust
that you communicate with us simply and truly whatever you know for the
benefit of the churches, and we do not doubt that your Glory wants to assist
them without even being asked. And for that reason, because the beams are
absolutely necessary in the aforesaid churches, we have ordered our sub-
deacon, Sabinus, to hurry meanwhile to cut up as many as twenty beams, and
haul them to the sea. And saluting you with paternal affection, we ask that
your Glory, from the possessions that you have there for rental farming,327
make some men offer support with their oxen in this matter. Then, with the
support of your assistance, you yourself might also be suitable for carrying out
what has been imposed on you, and you might obtain a reward. Therefore, we
trust in you so much, as we have said, that we offer thanks to you, glorious
son. May you have the blessed princes of the apostles as your helpers in all
things, in return for the love and devotion that you show to their churches.
9.127 Gregory to Duke Arogis I February-April 599
Because we have such confidence in your Glory, as if in our own son, we are
encouraged to seek something from you with a confident feeling. For we think
that you would not allow us to be disappointed at all, especially in such a
matter. For your soul will be able to benefit greatly from it. We inform you
that we need some beams for the churches of Saint Peter and Saint Paul, and
for that reason we have given orders to our sub-deacon, Sabinus, that he
should cut down some beams from the territory of Calabria, and haul them
right down to the sea, to a suitable place. And because he lacks support in this
324. For this duke, see Ep 9.127.
325. Adopting deferat from MGH; Norberg reads ut in daggers, but suggests innotescat.
326. For the ex-prefect Gregory, see Ep 9.45 n136. This letter shows that he owned
property near the Church's patrimonial estate in Calabria, an area rich in timber, it seems.
327. See Justinian, Codex 4.66.1 and Institutiones 3.25.3.

618
THE LETTERS OF GREGORY THE GREAT
matter, we salute your Glory with paternal love, and ask that you request
your agents who are in that place to send over men under their control, with
their oxen, to assist him. Thus, with your support, he might better complete
what we have imposed on him. For we promise that, on the completion of the
matter, we shall send you a worthy present, which would not be unjust. For
we know that you show us consideration, and respond to our sons, who show
you goodwill. Therefore, we ask again, glorious son, that you should act in
such a way that we might be in debt to you for fulfilling a benefit, and you
may have a reward for the churches of the Saints.
9.128 Gregory to Stephen 328 I February-April 599
Although the character of your office might warn your Fraternity to be
concerned of your own accord about the benefits of the churches, yet it is not
inappropriate for you to be encouraged by our many letters to do what you
ought to do quite willingly. And so we have thought it necessary to indicate
to your Fraternity that beams are very much needed for the churches of Saint
Peter and Saint Paul. We have given orders to our sub-deacon, Sabinus, to cut
down some beams and haul them right down to the sea, from where they
might be brought here, and it is obvious that he needs support in this task.
Therefore, let your Holiness be keen to help him, as best you can, with all
your zeal and all your effort, and send over oxen and men for his assistance,
so that he may find no excuse, but with your help might manages to carry out
our orders to him. And so, let your Fraternity act in such a way that you
support him as much as you can. For while it is the fault of the aforesaid sulr
deacon, if he proves lazy when you are supporting him, it will be all the more
culpable and serious if your Fraternity should want either to excuse yourself
under some pretext, or to show a lack of iety, which we do not believe.
An addendum for Bishop V enerius: 32 You should know that this con-
cern is strongly incumbent upon your Fraternity, as your church has long
been accustomed to looking after these beams with special care.
9.129 Gregory to Romanus, defender 330 I February-April 599
It is well known to your Experience that Peter, whom we have made a
defender, was born from a property under the control of our church, which
is called J utelas. And therefore, because we ought to be kind in his case, but
so as not to harm the Church's profit, we advise you with_this order that yOU
should warn him strictly not to presume to join his sons in marriage anywhere
outside, with any sort of cleverness or excuse, but that they should be married
328. Stephen was the bishop of an unknown see in Calabria. In Epp 13.18-19, January
603, he appears as episcopal visitor of the combined churches of Taurum, Turris and
Cosenza, after the death of Paulinus, bishop of T aurum.
329. Venerius was the bishop of Vibona.
330. For Gregory's defender of the Syracusan patrimony, see Ep 9.22.

BOOK NINE
619
within that estate, where they have been bound under legal stipulation. 331
In this matter it is totally necessary that your Experience should also be
involved, and that they should be apprehensive of going outside the possession
to which they were subject by birth for any sort of excuse. For if one of them
shall presume to leave that estate (which we do not believe), he can be certain
that our agreement will never be given for him to live or get married outside
the estate iD-..Wllich they were born, but only in the land tnentioned above.
Then you should also know that you risk serious danger if one of those sons
should by any chance do what we have prohibited through your negligence,
Month of April, second indiction
9.130 Gregory to Sabinus, sub-deacon 332 I April 599
The clergy of the church of Reggio gave us a petition, in which the?; com-
plained greatly against our most reverend brother, Bishop Boniface, 33 and
asked for permission to come to us to have their cases examined here in detail.
But meanwhile, because we thought that our aforesaid brother should not be
brought over here, we decided accordingly to allot the case for investigation
there. And for that reason, let your Experience, in company with Paulinus,
Proculus, Palumbus or Venerius and Marcianus,334 our most reverend brethren
and fellow-bishops, without favoritism for any person at all, carefully examine,
with all fairness and concern, and under oath, both the complaint of the clergy,
which they have against their own bishop, as I have said, or any possible com-
plaint on his behalf against them. And whatever you find out as the truth, report
it to us and to our aforesaid brethren in detail and with diligence. Thus, we might
decide what should be done, when better informed by your reply.
9.131 335 Gregory to Romanus, defender 336 I April 599
It is not unknown to your Experience that a former accountant, Boniface, has
some interest in accounts that affect us, because he left part of his fortune to
a hostelry, built for Saint Peter, the prince of the apostles, and commended his
wife to our care. Thus, the bearer of this letter, Laurence, a most distinguished
gentleman, has been sent over to handle those accounts, that is for the ninth
and tenth indictions. We charge you, therefore, with the theme of this advice,
331. This well illustrates some of the restrictions that applied to agricultural workers
under this form of 'feudalism.'
332. This letter is very close to Ep 9.135, where Sabinus replaces all the names within
this letter and appears in the title. There are four other small changes, so the letters are not
identical. For his very useful sub-deacon, see Ep 9.111.
333. For Boniface of Reggio, see Epp 3.4, 43; 4.5; 6.9; 9.61.
334. For Paulinus, bishop of Taurum, see Epp 1.38, 39 and 2.15: 16. For Proculus
(Nicotera), see Epp 6.40 and 9.121. For Palumbus (Cosenza), see Epp 8.3 and 9.123. For
Venerius (Vibona), see Ep 9.128. For Marcianus (Locri), see Epp 7.38 and 9.76.
335. For the business of this letter, see above Ep 9.63.
336. For Romanus, the defender of the Syracusan patrimony, see Ep 9.22.

620
THE LETTERS OF GREGORY THE GREAT
to hasten in providing him with support in this case, wherever it proves neces-
sary, and to help him by preserving justice. Thus, when the accounts have
been successfully completed through your concern, it may prove beneficial for
the poor and also provide peace and security for the woman who has been
commended to us.
But you know how cases should be handled, especially ones like this. So,
if perhaps you see that those accounts cannot be dealt with without expense,
you must go to the most glorious Leontius,337 together with our most
reverend brother and fellow-bishop, John. 338 Work out a plan with him
and then act accordingly. Promise him, to the best of your knowledge, what-
ever should have been given to him or to other claimants, as long as the case
is not held up, when bogged down with detail. And you should consider first
of all whether to speak with the aforesaid most glorious gentleman before
those accounts are started on, or better afterwards, in case the matter might
be passed on to you in the trial, making it difficult to come to a decision later.
But because you will be able to obselVe better what ought to be decided in
the present case, do what shall seem more beneficial. But with this promise, you
must be concerned that everything included therein should in no way be pro-
mised, with an increase in gold coins,339 for the sake of a decision covering the
whole case. Indicate to him that, if the case should demand it, Boniface died in
total poverty. And so that he may learn that this is so, we have decided that a
copy of the goods on the inventory of the man's fortune should be sent to you.
But if he is perhaps unwilling to consent to the aforesaid quantity of gold coins,
we prefer to return what was left for the hostelry, rather than endure unfair
odium. But if he agrees, careful action must be taken that security is established
thereby, so that after the money has been given and the case decided, a renewed
inquiry should in no way be set in motion any further over this case. But you will
know that what you will give must be charged to your account.
9.132 Gregory to Marinianus, bishop of Ravenna 340 I April 599
As it is enough for our most glorious son, Maurentius,341 to find favor among
you, that you know him to be a close friend of ours, we do not need to write to
tell you how you should give him your support. But so that we should not seem
to ignore your Fraternity, when a chance arises to request something on his
behalf, we commend the bearers of this letter and order that, because he is known
to have sent them over there to receive his request,342 theymay be supported
337. For Leontius, see Ep 9.55.
338. For Bishop John, see Ep 9.16.
339. It seems that a word or two have dropped out here, and Norberg has a lacuna.
340. For this bishop of Ravenna, see Ep 9.118.
341. For the general, see Ep 9.65.
342. The Latin precarium here and in Ep 9.134 is 'something granted on request.' The pope
refused the 'request' of Gentio in Ep 9.97, but granted one with a letter to the ex-prefect Gregory
(Ep 9.45) and o Azimarchus (Ep 9.78) and is happy to support Maurentius in these two letters.

BOOK NINE
621
by your assistance in all things. And so that you might better provide this
assistance (as there is no doubt that you are busy over many things), allot the
notary, Menas, since he knows your concern well, so that he himself might strive
to help them in all things, in your name, whenever it is necessary. However, they
have been instructed as to what they must do, and they claim to have been given
written orders. d so, when they have informed your Holiness with the present
report, apply yofuself to his cases in such a way that, just as we are certain about
your Fraternity and he has total confidence in you, his benefit may be achieved
successfully, with your approbation and God's help.
9.133 Gregory to Hilary, notary343 I April 599
You should know that the ship in which Vitalis, the bearer of this letter, is
sailing to our most beloved daughter and abbess, Adeodata,344 to support
her convent, has been sent off. When it arrives there, with this authority we
command you that you should protect her in all things, and should hasten to
lighten and excuse her from every service and burden, especially if it should
be a papal duty. For as you know, in the same convent such a great commun-
ity is shown to live, by the grace of God, that we are in a hurry to give
comfort and support for it in everything, more than for our own Church. And
for that reason, now that your Experience knows that' our wishes concerning
the aforesaid convent are of this sort, you should ensure the safety of the ship
mentioned above, as we have said, so that, under your protection it may
sustain no delay there nor any hindrance by anyone. For if (and we do not
believe it), you try to shirk your duty in some way, know that you incur our
displeasure very much.
9.134 345 Gregory to Theodore, curator 346 I April 599
Because we trust your Glory totally, like a true son who is very dear to us, we
recommend those men to you who are our firm friends. For that reason, we
salute you with paternal affection, and ask that you deign to bestow your pro-
tection on those bearing this letter, whom the most glorious general, Mauren-
tius, sent over to deal with his request. Thus, with your patronage, they
should not need to suffer any unreasonable delay or trouble there, but what-
ever is appropriate let the aforesaid most glorious man receive it without diffi-
culty, through the assistance of your Glory, so that he himself might be more
devoted to his duty to you, and we might offer thanks for this, as it deserves.
343. For Hilary, private secretary and administrator of the papal patrimony in Africa,
see Epp 1.73, 74, 75, 82; 10.16; 12.2, 8, 9.
344. Neither Vitalis nor Adeodata nor the convent's location is known. The large number
of nuns is of interest, as is Hilary's role in helping the abbess to have more time free. What
Gregory's burden was is unclear. The convent was probably in proconsular Africa.
345. See Ep 9.132.
346. For Theodore, see Epp 9.44, 93, 117.

622
THE LETTERS OF GREGORY THE GREAT
9.135 347 Gregory to Paulinus, bishop of Taurum, Proculus, bishop of Nico-
tera, Palumbus, bishop of Cosenza, Venerius, bishop of Vibona and Marcian,
bishop of Loeri I April 599
The clergy of the church of Reggio gave us a petition, complaining greatly
against our most reverend brother, Bishop Boniface. They asked that they
might have the freedom of coming to us, so that these cases might be exa-
mined here in detail. But meanwhile, because we thought that the aforesaid
brother of ours should not be brought over here, we decided therefore to allot
the case for investigation there. And for that reason, by the holy evangelists,
your Fraternity should reside with our sub-deacon, Sabinus, and as is suitable
for the office of priest, carefully examine without favoring any person at all
and with all fairness and concern, both the complaint that the clergy have
against their bishop, as 1 told you, or any possible complaint he might have
against them. And whatever you find out as the truth, report it to us in detail
and with diligence. And so, made more certain by the reply of your Frater-
nity, we might decide what should be done.
9.136 Gregory to Anastasius, of Antioch 348 I April 599
1 received the letter of your Fraternity that rightly preserves a confession of
true faith, and 1 offered great thanks to almighty God, as He preserves without
change the faith that was once handed down to the holy fathers, even when
the shepherd of this flock changes. But the outstanding preacher says: 'No one
can lay a foundation other than the one that is there, namely, Jesus Christ.,349
Whoever, therefore, holds firm to the faith with its love for God and neigh-
bor, which is in Christ, has placed as the foundation of his home the same
Jesus Christ, the son of God and of man. Therefore, one must hope that
where Christ is the foundation, a building will result that is also based on
good works. Truth itself also says in its own words: "Whoever does not enter
a sheepfold through the gate but climbs over elsewhere is a thief and a robber.
But whoever enters through a gate is the shepherd of the sheep.,350 A little
later, Jesus adds to this, saying: 'I am the gate.,351 And so, he who enters the
sheepfold of the sheep through the gate, enters through Christ. And he himself
goes in through Christ, who thinks truly about the same Creator and Re-
deemer of the human race, and preaches this, and keeps to what has been
preached, and takes on the highest command for the duty of bearing a burden,
not in the desire for the transitory honor of glory. He must also carefully pay
347. See Ep 9.130.
348. For his friend Anastasius, patriarch of Antioch, see Epp 1.7, 24, 25; 5.40-2; 7.24;
8.2. He died in 599, succeeded by another Anastasius, who duly issued the usual synodical
letter (see Epp 1.24; 7.5), and this is Gregory's formal response to that letter.
349. 1 Cor 3:11.
350. In 10:1-2.
351. In 10:7: 'I am the gate for the sheep:

BOOK NINE
623
attention to the care of the sheepfold undertaken by him, so that neither
wicked men tear them apart with depraved words, nor malignant spirits
destroy them with the temptation of pleasurable vices.
We certainly remember the words of the blessed Jacob, who had done long
service for his wives: 'In the twenty years that I was under you, no ewe or she--
goat of yours ever miscarried, and I have never feasted on a ram of your flock. I
never brought--y<fu an animal tom by wild beasts; I made good the loss myself.
You held me responsible for anything stolen. How often the scorching heat
ravaged me by day, and the frost by night, while sleep fled from my eyes.,352
If, therefore, Jacob labors like this and stays awake as he feeds the sheep of Laban,
with what great labor and what great wakefulness should he pay attention, who
feeds the sheep of God? But in all these matters, let He himself teach us, who
became a man for our sakes, who deigned to become what he had created. May
He himself pour the spirit of his love on my infirmity and on your charity, and
may he open the eye of our heart with all the concern and protection of foresight.
Indeed, for the fact that men of good faith are promoted to Holy Orders,
thanks should be given to that almighty God incessantly, and we should
always pray for the life of our most pious and Christian Lordship, our em-
peror, and for his most tranquil wife, and most gentle offspring, in whose time
the mouths of the heretics have kept silent. Their hearts may boil over in the
madness of wicked feelings, yet in the time of our Catholic emperor, they do
not dare to utter their sinful feelings.
Furthermore, while your Fraternity was speaking about the defense of the
holy councils, you confessed that you were defending the first holy synod of
Ephesus. But judging from the annotation of a "heretical manuscript sent over
to me from the royal city, because certain Catholic chapters had been censured
with the heretical ones, I was conscious of the fact that some men think that
the first synod of Ephesus was composed in the same city as the one said to
have been composed formerly by heretics. 353 And so it is absolutely neces-
sary that your Charity should examine the same synod at the holy church of
Alexandria and of Antioch, and find out what important matters of truth were
discussed. Otherwise, if you like, we shall send from here those that we have
in our library, preserved from antiquity. For that synod which was modelled
after the first one at Ephesus, asserts that some chapters offered in it were
approved, but are the teachings 354 of Coelestius and Pelagius. And since
352. Gn 31:38-40.
353. Gregory is rightly cautious here, as in 431 two councils met simultaneously in
Ephesus, one led by Cyril of Alexandria (including papal representatives) and the other by
John of Antioch. Both produced Acta, although only Cyril's were recognized subsequently,
survjving in three Greek collections. They were translated into Latin early in the sixth
century, see Concilium universale Ephesenum, vol. 1 in Acta Conciliorum Oecumenicorum, ed.
Eduard Schwartz, 4 vols. in 14 (Berlin, 1914-1984).
354. The praedicamenta were 'public speeches' or 'sermons' or 'proclamations.'

624
THE LETTERS OF GREGORY THE GREAT
Coelestius and Pelagius were condemned in that synod, how could those chap-
ters be accepted, while their authors were being condemned?355
But it has come to our attention that in the churches of the East, no one
obtains Holy Orders except by giving bribes. Therefore, if your Fraternity
recognizes that this is so, let him offer an oblation to our almighty Lord,
asking him to curb the error of heretical simony from the churches under his
contro1. 356 For, to pass over other things, what sort of men are they going
be in oly Orders who are promoted to this not through merit but through
bribes?
May almighty God guard your Beloved with his heavenly grace, and from
those things that have been entrusted to him, may he allow you to bring back
manifold fruits and a super-abundant measure of eternal glory.
9.137 Gregory to Anthelm, sub-deacon of Campania 357 I April 599
Whenever some things worthy of consideration are allowed, for the sake of
providing sustenance for those who deserve it, they both delight God and
without doubt enrich the giver as well. For that reason, we order your
Experience with this authority not to put off giving twelve gold coins to the
scholastic, Matheus, a most distinguished gentleman. And know that they must
without doubt be charged to your account. And so, hasten to implement our
order with an act of grace, so that no delay might wear out the recipient.
9.138 Gregory to Bona, abbess I April 599
Ecclesiastical benefit does not suffer a loss, if it can restore appropriate
property to others, once the truth is known. And so, we have learnt that
John, a deceased priest of the holy Roman Church that we serve, constructed
with God's authority an oratory in a house owned by him and situated in this
city of Rome, beside the baths of Agrippa, and he left some income there
under the title of a legacy. He also established a community of monks in this
oratory, and committed a page of his will to our predecessor of holy memory,
Pelagius, to ensure that all of these things might be implemented. But pre-
vented by his death, he did not manage to implement this, and agents of our
Church are keeping the house itself with its garden. And so, reasonable justice
strongly encourages us to complete the decision of such a holy disposition. But
a new community of monks could not be summoned there, because of the diffi-
culty of the time, and so we decided that a community of nuns should at least
be established there. For that reason, with the support of God we decided to
355. Coelestius (despite Gregory's Caelestinus) and Pelagius were two leading propO-
nents of the heretical Pelagianism, and were condemned in canons 1 and 4 of the Council
of Ephesus. Pelagius is last heard of in 418, when Church synods in Rome, Carthage and
Antioch condemned his heresy. Coelestius was active until condemned in 431, and unheard
of afterwards. Augustine, Orosius and Jerome also attacked this heresy.
356. Once again Gregory shows his hatred of simony: see Epp 4.13, 20; 5.6, 16, 58; 8.4.
357. For. Anthelm, administrator of the papal patrimony in Campania, see Ep 9.106.

BOOK NINE
625
dedicate the place itself solemnly, and since your convent, where you were
before, was agreed to be at risk of collapsing, we have decided to establish you
there with your community, so that your community should inhabit the con-
vent in the house mentioned above, in accordance with the wishes of the
deceased, while serving our Lord and Redeemer, and you might avoid the
threat of danger.
Furthere, in consideration of the wishes of the aforesaid priest, we
have decided that a convent should be there permanently, and that the same
house in its entirety, with its garden and items designated below, as left by the
testator, should belong to it with the right of ownership. That is: the Magulian
estate with its appendages, about eleven miles down the road to Nomentum,
a tavern in this city situated close to the Pallacenae, and a pickles store located
in front of the convent mentioned above. 358 And so, as we grant and ar-
range these matters in this way, let your Beloved diligently take care that the
praises of God are celebrated there most devotedly, with salutary zeal, as is the
custom, and that the items written below that rightfully belong to it should
not perish for any reason through your negligence. For we have decided that
not only you, but also those abbesses who are your successors in the aforesaid
convent and properties mentioned above, should show this concern.
Month of May, second indiction
9.139 35 Gregory to Marinianus, bishop of Ravenna 360 I May 599
Your Fraternity learnt some time ago how the church of Rimini is still desti-
tute of pastoral rule, prevented by the bodily trouble of the priest consecrated
us,361 as is well known. We frequently encouraged him to be moved by the
prayers of the inhabitants of that place, so that he might return to his church
with the Lord's help, if he felt that he was recovering from the same headaches
that detained him. We did allow him leave, but he has been missed during this
four year period. So we encouraged him more earnestly on behalf of the clergy
and citizens coming from there and urging us with their prayers, to go back
with them if he was well enough, with the Lord's help. But meanwhile, he
gave us a written supplication, asking that we should ordain a bishop for the
church itself. For he could in no way arise to look after that church and the
office undertaken by him, because of the illness that was restricting him.
Therefore, because the careful concern imposed on us for all of the
ch urches forces us not to allow the flock of the faithful to lack pastoral care
any longer, being compelled by their prayers and this bishop's announcement
due to his impossible position, we have decided that another bishop should be
358. The convent is again very well set up with both property and income, with the
city house and garden, the prosperous farm nearby, and the city tavern and pickles store.
359. Sent with Epp 140, 141.
360. For Marinianus, see Ep 9.118.
361. That is Bishop Castor: see Epp 2.11; 5.49.

626
THE LETTERS OF GREGORY THE GREAT
ordained for that church of Rimini. After giving them the customary precepts,
we have not ceased to encourage the clergy and people of that church to come
together for the election of their own bishop, with harmonious forethought.
And so, we exhort your Fraternity to have the man called to you whom they
all choose with complete agreement, as they themselves are known to have
asked from us. Examine him with a careful inquiry in all regards. And if what
was punished by death in the text of Eptaticius 362 has not been found at
all in him, with the Lord's blessing, and from a report by faithful persons his
way of life has also pleased you, send him over to us with the page of a decree,
adding a letter as well with your testimony, so that he may be consecrated by
us as bishop for the same church, with the Lord's disposition.
9.140 Gregory to clergy and people of Rirnini I May 599
Pastoral care forces us to help churches destitute of priestly control with
careful consideration. And so, as your church has long been destitute of pas-
toral rule due to the bodily illness of your own priest, as you know, moved
by your prayers, we did not cease to warn the same bishop that, if he felt that
he had recovered from the same illness, he should return to the priestly minis-
try undertaken by him. He has been warned once and more often by us, but
the same illness oppresses him, and he is now known to have advised us with
the offering of a written supplication that he can in no way rise up to the
control of that church and the office undertaken there, impeded by his illness.
Compelled by his personal desperation, we considered it necessary to think
about an ordination for your church.
And so, we exhort all of you to remove argument and with common con-
sent to choose such a man to be put in charge of you, with the Lord's help,
who would not be rejected in any way by the venerable canons, and could be
found worthy of such a great ministry. And when he has been asked for, let
him come to us to be consecrated, with the solemnity of a decree corroborated
by all of your signatures, and with a page from the visitor to follow, so that
your church can have its own priest, with the Lord's disposition. But we want
you to take the priest whom you have chosen with unanimity to our brother
and fellow-bishop, Marinianus, in Ravenna, without any delay. Thus, when
the bishop has carefully examined and looked into your candidate, the bishop's
witness may strengthen his case when he reaches us.
362. Gregory seems to be confused here, understandable with early hagiography. Two
saints are called Eptadius, the first (feastday 22 August), also called Epictetus, was described
as a martyr and companion of Saint Martial. The other (feastday 24 August) lived c490-c525,
a native of Autun, whose bishop, Flavius (d. 514) wanted to ordain him, but Eptadius fled.
After 516, Clovis wanted to make him bishop of Auxerre, but he refused. Ordained priest,
he withdrew to a monastery he had organized at Crevon, perhaps dying a solitary at
Montelon. But he was not a martyr.

BOOK NINE
627
9.141 Gregory to Sebastian, bishop363 I May 599
Pastoral care forces us help churches destitute of priestly control with careful
consideration. And so, since the church of Rimini, over which your Fraternity
fulfills the office of visitor, has long been destitute of pastoral rule due to the
impediment of its priest's bodily illness, as you know, being moved by the
prayer of clergy d citizens, we did not cease to warn the same bishop that,
if he felt that-h{ had recovered from that illness, he should have gone back to
the ministry of the priesthood which he had undertaken. He has been warned
by us not once but on several occasions, but he is still being troubled by the
same illness, and we learnt recently that he has advised us through a written
request that he can in no way get up to take control of that church and office
which he has undertaken there, impeded by his illness. Compelled by his personal
desperation, we thought it necessary to consider a consecration for your church.
And so, we encourage you to compel the clergy and people of the same
church with a concerned admonition, to choose such a man to be put in
charge of them, with the Lord's help, who might be found worthy of such a
great ministry and would not be rejected in any way by the venerable canons.
And when he has been put forward, let him come to us to be sanctified, with
the solemnity of a decree corroborated by all of your signatures, and with the
testimony of your letter also, so that the church might have its own priest,
with the Lord's help.
9.142 Gregory to Callinicus, exarch of Ital y 364 I May 599
While dealing with your Excellency, we believe that the more we have hoped
for something to be done, the more diligently you should see to it that our
requests are followed to the letter, and that from this a full measure of eternal
reward awaits you also, amid your cares over secular disturbances. For indeed,
the bearers of this letter, coming to us from districts of Istria, avoided the
error of the schismatics,365 among whom they were living, and desired to
be subject to the unified Church. Considering their intention of good works,
we welcomed them within the bosom of Mother Church with suitable exhor-
tation, and we gratefully allowed them their desire to serve as soldiers of our
Church. 366 Therefore, we have sent on to your Excellency the goodwill of
a paternal greeting, asking that you deign to have them commended to you,
in return for the goodness of their desire, whereby they resorted to the solid
rock of the prince of the apostles, so as not to be shipwrecked with no hope
of salvation, while still involved in the errors of those in doubt. And so, when
363. Bishop Leontius of Urbino was appointed as the Church's visitor to Rimini (see
Epp 3.24-25), and would have received Ep 6.45 in this capacity. Presumably Sebastian
succeeded him in both positions.
.364. For Callinicus, exarch of Ravenna, see Epp 7.19, 26 and 9.96.
365. This is the Istrian schism, that was part of the Three Chapters controversy.
366. This letter is full of military imagery. 'Soldiers of our Church/of Christ' is often
used to describe priests and monks as members of the Church's militia.

628
THE LETTERS OF GREGORY THE GREAT
they return to their own place, they should not be upset by any disturbances
of perverse people, when it is found that they have sought this blessing from
you, but rather should find the help of your protection in all matters, so that
through their peace of mind, the hearts of others involved in schisms may be
softened, and through the goodness of these men, they may be called forth to
become followers of your patronage. For it concerns an increase in your re-
ward if, just as you protect a body from an external enemy amid the cares of
war, even so you protect a soul from assault by the treacherous enemy within.
9.143 Gregory to Anthelm, sub-deacon of Campania 367 I May 599
It has come to our attention from a report by certain people that when the
bishop of the city of Aversa, Importunus,368 departed from this life, he left
a will in which he bequeathed two thirds of his estate to his daughter-in-law,
and the remaining third to his church. And so we urge your Experience to
investigate this with a very careful inquiry, and whatever clearly belongs to his
church, do not allow it to be kept by any person at all, with the sole excep-
tion of any personal property he is found to have had before he became
bishop. But if you find that the aforesaid bishop acquired property originally
belonging to that church, either before or while holding the rank of bishop,
let no one presume to acquire anything from that for any reason.
We also want you to warn the clergy and people of the same church with
all urgency that they should elect a priest to be put in charge of them without
any delay, so that he can settle the clergy and people and the property of the
same church with a careful arrangement based on law.
And see that at the same time you earnestly warn the clergy and people
of the church of Cumae 369 and of the other churches that are connected
with it, that they ought to elect an appropriate priest for themselves also,
avoiding any delay or postponement, so that they are not destitute of the rule
of a pastor of their own, and especially at suc a time as this.
9.144 Gregory to Venantius, bishop of Luni 370 I May 599
The contents of the petition of the priest, Agrippinus, and of the deacon, Ser-
vandus, concernin the church of Fiesole, is revealed to you by the document
attached hereto. 37 And for that reason, if what is contained therein has
367. For Anthelm, see Ep 9.106.
368. For the bishop of Aversa, Importunus, see Ep 2.12. He had died by May 599 so
that a successor was needed.
369. In Ep 2.22 the bishop of Misena, Benenatus, had been appointed as episcopal visitor
of Cumae. By about December 598, he had been removed from office for unbecoming con-
duct (see Ep 9.81). As a result, Cumae was without a bishop, like Atellana.
370. For Venantius, bishop of Luni, see Epp 4.21; 5.5, 17; 8.5; 9.87, 103, 115; Dialogi 3.9; 4.53.
371. The clergy of Fiesole appear to have sought refuge in Luni from the Lombards, taking
their valuables with them. With the coming of peace (see Ep 9.44) they wanted to return with
them and repr their church.

BOOK NINE
629
any basis of truth, and such persons have come to you as should be accorded
some trust, you are obliged to give up to twenty gold coins, or more if you
think it right, for the repair of churches that are said to be in ruins. Keep a
record of the transaction, so that there should be both a remedy there and a
defense for you. But as for the other matters that are before you, keep an
account of them as a record for future times, so that, as long as God shall
grant us peace; the properties might be restored without any delay or
controversy to whatever church they rightly belong.
9.145 Gregory to Anthelm, sub-deacon of Campania 372 I May 599
The bearer of this letter, Gallus, a ship-master, is known to have given us
information through a petition offered to us, asserting that when he came
from the region of Sicily, he had brought a young male slave to the district of
Campania to pray for him, and when they had arrived at the port of Mise-
num, he remained there in a monastery to become a monk. When Gallus
asked him very carefully about his status, because of the danger for himself,
as he affirmed, the slave stated publicly that he was free from any oath that
might affect his status, and was subject to no condition. Gallus complains that
when he came back, public agents restrained him from this slave, who
demanded to know why he presumed to remove furtively from that district
a slave who was under public control. After a fine had been imposed on him,
he showed that he also was bound by an obligation to summon the same
young slave back to that district with any resources he could. 373
Therefore, let your Experience know we are moved by his piety and we have
decreed that you should recall this same slave to the district of Palermo, where the
business is taking place. Even if he has already put on the habit of a monk, you
should hand him over to our defender, Fantinus,374 so that he might himself
pursue a just outcome in his case, following the letter of our command. You will
also know what I want from the text attached hereto. And so we want your
Experience to receive the guarantor, presented by this letter, who is to receive that
slave in his hands from you, and manifestly promise you there in the city of
Naples, in writing, so as to hand over the slave to the aforesaid defender of ours,
Fantinus, without any excuse. Thus, as this surety comes on our behalf, the one
who makes this request should be returned free of the bond of a caution, and the
case of the slave should be settled as we have decided, with the Lord's help.
372. For Anthelm, see Ep 9.106.
. 373. For runaway slaves, see Justinian, Novel/ae 123.35, which made it illegal for them
to become monks. Gregory complies with the empire's laws on slavery, as Saint Paul did
when he returned Philemon to his master.
374. For Fantinus, the administer of the Palermo patrimony, see Ep 9.8.

632
THE LETTERS OF GREGORY THE GREAT
when the wound of sin, already cured through penitence, rouses the mind to
give itself pleasure. Often what we have never done, we see with our mind's
eye through the traps of the cunning enemy, and when pleasure steals in
insensibly in this, although it may now lament what it has done, yet it disgusts
an unlucky mind that we have done some things which it should lament.
These are the shadows of our heart, which we endure in this life whether we
want to or not. Who should be sought against this, other than an opportune
helper in tribulation?
But I have accepted most willingly that your Charity asked me about your
doubt as to whether the churches of the East should follow the faith and
doctrine of Leo, of holy memory, in case there should be a dispute of interpre-
tation between them over defending the Three Chapters. Therefore, I want
your Beloved to be certain that the aforesaid most holy churches of the East
hold the faith of the same Leo of holy memory, and the sacred synod of Chal-
cedon, with one understanding and one doctrine, just as with us they guard
and venerate them, so that no bishop might be suspected of not being a de-
fender and follower of the same synod. From this it follows that, whenever
bishops are ordained in the four special sees, they should send synodical letters
to each other in turn, in which they confess that they uphold the synod of
Chalcedon with the other general synods. Similarly, if someone presumes to
subtract something from the faith of the same synod or to add something to
it, we shun those persons and consider them worthy of punishment with
anathema. For we only accept any synod held afterwards in general, in so far
as the following one upholds the honor and authority of that same synod in
all particulars.
Therefore, your Beloved, so very sweet to me with your very moral life,
must afflict yourself through abstinence and apply yourself to the doctrine of
God, and should think of this with more attention, in case a church might be
found divided from the holy, universal Church by following an error of the
schismatics. And what did so many labours produce, if it is found not to be
in the unity of faith, which before the eyes of almighty God protect the soul
especially in ood deeds? For from this it is said: 'One alone is my dove, my
perfect one.'3 1 On this the Lord sas to Moses: 'There is a place near me,
and you shall stand upon the rock.' 82 What place is there that it is not in
God, when all things are contained in Him, and were created by Him? And yet
there is a place within him, namely the unity of the Holy Church, in which he
is placed upon the rock, while the solidity of its confession is humbly held. On
this point Moses adds: 'Then you will see my back.'383 For we shall see the
back of God as we stand on the rock, that is on the Holy Church, as we now
contemplate the joys of heaven, which have been promised us at the end of time.
381. Sg 6:9.
382. Ex 33:21.
383. Ex 33:23.

BOOK NINE
633
But wicked men, who flee the discipline of the Church by finding an
excuse in the Three Chapters, are greatly afraid of being condemned over their
own carnal acts, and are unwilling to submit to the commands of the apostolic
see, and condemn us as if over a matter of faith concerning which they
themselves are ignorant. And while they are neither correct in their faith nor
intent on good q.eeds, they are keen to appear as champions of the faith. And
so it comes ab6ut that they become worse every day, as the sin within them
grows blacker,384 that even seeks to appear praiseworthy, as if from its
zealous fervor. But according to the Scripture saying 'By their fruits you will
know them,385 let your Charity attend to their way of life and consider the
merit of their intention. For to speak briefly to your Beloved on this matter,
the holy synod of Chalcedon has spoken about general cases as far as the
definition of the faith and the pronouncement of the holy canons. For after
the pronouncement of the canons, it took care to put individual quarrels to
bed, But you recognize the letter there that the very reverend Ibas denies to
be his, because it lies in the last part of the synod. And of course this letter
asserts that Nestor was not heard or condemned by the inquiry set up, but
suspects that Cyril has fallen into the dogma of Apollinaris. And if the _
preceding text of the aforesaid synod is read in its entirety, it reveals how much
this letter is opposed to the same synod, because of course the holy synod
denounces both Nestor as a heretic, as he truly is, and venerates Saint Cyril as an
orthodox father. And so, the letter that defends the man who was condemned by
the synod and accuses the one who is venerated by the synod, is demonstrably and
without doubt proved to be adverse to the ruling of the holy synod. But as the
defenders usually claim that Ibas wrote it at a time when Cyril's orthodoxy was
still being debated, because he had not yet explained the twelve chapters, but
consider that this mentions that peace was celebrated between the eastern bishops
and Saint Cyril. H, therefore, this same letter was written after the agreement of
peace, after the doubts over his orthodoxy were satisfied and removed, it is certain
that the letter is not Catholic, as it calls a Catholic father, who was applauded in
the entire records of the synod, a heretic. I have not gone into this matter in too
much detail, because I have not found in your letter the particular reasons why
your Charity has doubt over this matter.
But concerning the ordinations of bishops of the apostolic see, your
Charity asks whether anything has been added since the most blessed Hormis-
das. 386 But you should know that the ordinations of superintendents were
set out right up to the time of Pope Vigilius. 387 By the way, we have sent
384. The verb gossescere used here is a coinage from grossus 'thick,' 'rich.'
385. Mt 7:16.
386. Saint Hormisdas was pope 514-523.
387. Vigilius was pope 537-555. He was dragged to Constantinople and forced by
Justinian to sign the Acta of the 553 council, which condemned the Three Chapters.
Pelagius, one of Vigilius' entourage, was imprisoned in a local monastery, where he wrote
a work supporting the Council's decrees. Justinian liked what he read and on Vigilius' death,

634
THE LETTERS OF GREGORY THE GREAT
you presents, brought by the bearer of this letter, namely aloes, incense, storax
and balsam, to be offered for the bodies of holy martyrs. 388
At the end of your letter, you asked what should be replied to those who
ask for your Beloved about the souls of little babies, who die without the
grace of baptism. You asked: 'If the body is held by original sin, how will a
soul given by God be guilty, which still has not consented to sin in its actual
body?' But on this matter, your Charity, so very charming to me, should
know that among the holy fathers there has been no small inquiry over the
origin of the soul, but it remains uncertain whether it descended from Adam
or is in fact given to individuals, and the fathers have admitted that the
question is insoluble in this life. For it is an important question and human
reason cannot understand it. For if the soul is born with the flesh from the
substance of Adam, why does it not also die with the flesh? But if it is not
born with the flesh, why is it held in that flesh that has been derived from
Adam, and is obliged to sin?
But although this is uncertain, it is not uncertain that, unless man has
been reborn with the grace of baptism, the chains of original sin bind every
soul. For on this it is written: 'He is not clean in his sight, not even an infant
of one day on earth.'389 Here David sat: '1 was conceived in iniquities and
my mother gave birth to me in sin.,39 On this Truth herself says: 'Unless
a man be born again from the water and the holy spirit 391 he will not enter
th kingdom of God.,392 Here Paul the apostle says: 'For as in Adam all
die, even so in Christ shall all be made alive. ,393 Why, therefore, cannot an
infant, who has done nothing, be pure in the sight of almighty God? Why was
the psalmist, born from a legitimate marriage, born in wickedness? Why is a
man not clean unless he has been purified by the water of baptism? Why does
every man die in Adam, if the chains of original sin do not hold him? But
because the human race became rotten to the very roots in its first parents, it
drew aridity in its branches and thus every man is born with sin, since the
first man was unwilling to remain without sin. I ought to have spoken about
this in more detail and more extensively, but while the tumults of my cares
are grinding me down, and the bearer of this letter is chiding me, asking to be
released, I have said but little on what I should have said a great deal.
sent him to Rome as successor. General Narses used Byzantine troops to ensure that Pelagius
was elected pope, and this started the Three Chapters schism. The ordination of 'superinten-
dents' is puzzling, and MGH is no help. The praesul may be a 'bishop.'
388. These four Greek products (aAOll, 8u,."la,."a, ur6pa and (JaAua,."OJl) were all used
for embalming, the first two, types of incense, the last two, types of fragrant gum.
389. Based on Jb 14:1-5.
390. See Ps 51:5.
391. The words 'from ... holy spirit' were added by Gregory to his quotation to suit
the baptism.
392. In 3:3.
393. 1 Cor 15:22.

BOOK NINE
635
I ask almighty God to protect you with his grace and keep you unharmed
by all evil things through the intercession of Peter, prince of the apostles, so
that the fervor of heavenly desire may grow each day more ardently in your
mind, and thus, ever new and ever more robust in yourself, you might obtain
manifold rewards in Heaven.
I have also sent over two books of Homilies 394 that I delivered in church,
while I was stilY'well enough to speak, so that, because I cannot see you and speak
to you zealously in person, I should not be absent through what I have been able
to write to your Charity. I have also taken care to send you a small garment,
through which your Charity, as in your mind you burn with southern heat, may
repel from your body the cold of the stormy star outside. And I ask that you
should pray for me more earnestly, so that with the help of your intercession, I
may deselVe to be saved from present ills and be presented with eternal joys.
9.149 Gregory to Marinianus, bishop of Ravenna 395 I May 599
Those bearing this letter came to us from the region of Istria, desiring to be
subjected to the united Church, with the Lord's help. We received them with
affection, because of their praiseworthy desire, and as they sent ahead an
exhortation about the preservation of the unity obtained, all know that we -
have allowed them to fight the good fight for our Church as well,396 as was
their desire. Let your Fraternity receive them with joy and freely provide them
with the help that they request, so that as they return to their own homes, they
are not worn out for the goodness of their work by any disturbances by evil
people. But you are bringing it about more eagerly at the place of our most
excellent son,397 so that with his own orders he may make them totally secure
among those who are important there, and so that their minds, free also from
others still involved in schism, may be called forth to the grace of conversion.
9.150 Gregory to Constantius, bishop of Milan 398 I May 599
Maximus, the transgressor of the church of Salona,399 after he had been
unable to obtain anything through the greater powers of the world, turned to
lesser ones, and as much with excessive prayer as much as with an attestation
of his good deeds, strove to prevail on us. Therefore, I thought it inhuman if
he who says that he fears me greatly, as it were, could not find me more
394. These would have been either his Homilies on the Gospels, delivered 590-591 and
published 591-593, or his Homilies on Ezekiel, delivered September-November 593, both in two
books. Those on Ezekial were revised in 601-602, and the learned Secundinus may have helped
in the process.
395. For Bishop Marinianus, see Ep 9.118.
396. Note the military imagery once again. The Istrian schism, part of the long-lasting
Three Chapters controversy, is referred to here; see the Introduction, pp. 86-87.
397. For the exarch, Callinicus, see Ep 9.142.
398. For Constantius, see Epp 1.1-3, 22,37, 80; 3.29-31; 4.1-4,22, 33, 37; 5.18, 52; 7.14;
8.10; 9.104.
399. For Maximus of Salona, see Epp 4.20; 5.6, 39; 6.3, 25; 8.34.

636
THE LETTERS OF GREGORY THE GREAT
moderate at all in anything. And so I have decided that our most reverend
brother and fellow-bishop, Marinianus,400 should learn about his case in the
city of Ravenna. But if his person should perhaps be considered suspect, we
want your Fraternity also, if it is not too much trouble, to bear the pain of
going to that same city, and to sit togeher with the aforesaid brother in that
trial. And whatever shall please both of your Holinesses will please me in
every way, be sure of it. I consider your judgment as my own. Whatever you
decide ought to be forgiven, be certain that I forgive it. But carefully consider
this, that we neither appear sinfully negligent nor injurious to the holy
Church. And we have entrusted the implementation of this case to our notary
Castor,401 who is to report to us in detail on everything that has been done.
9.151 402 Gregory to Romanus, defender of Sicil y 403 I May 599
The bearers of this letter came here from the region of Istria to their bishop,
who is now livin in the district of Sicily,404 asking to go out through Rome
with our support, 5 and we have made arrangements for them to set out from
here. Let your Experience receive them, therefore, and arrange how they might
reach their aforesaid bishop more quickly, in case, as they claim, other schis-
matics of that region arrive to persuade the bishop before they get there. For
as far as they indicate, that bishop wants to come to us himself, for the sake
of a union of our faiths. Thus they must be supported, so that they can com-
plete the good things that they desire with the Lord's help.
So let your Experience exhort that bishop either in person, if he is in the
neighborhood, or with your letters, to hasten with all speed to the home of the
apostles, with the Lord's blessing, where he will know that we shall receive him
with all affection. We want you to provide him with the cost of the journey, to
enable him to come to us. But if in fact it proves onerous for him to come here,
and he decides to settle in Sicily, and if he consents to remain in the unity of the
Church, providing written security, then do not delay in indicating this to us also
in your report, so that we may arrange, with the Lord's assistance, how true pro-
vision may be made for his expenses there. But let your assistance and your sup-
port determine how the bearers of this letter may reach that same bishop of theirs,
so that coming from us, they may experience no less support. 406
400. For Marinianus, bishop of Ravenna, see Ep 9.118 and many others.
401. For this papal emissary at Ravenna, see Epp 3.54; 5.24-25, 56; 6.24, 31, 34.
402. See Epp 9.142, 149.
403. For Romanus, Gregory's main agent in Sicily, see Ep 9.22.
404. This bishop is probably the one in the Istrian island of Caprea in Epp 9.155-6.
405. The very rare verb perexire was used metaphorically in the Latin translation of
Irenaeus, Adversus haereses 2.1.praef. for 'read through,' but Cassiodorus, Variae 11.7 used
it literally, as here. For Irenaeus, see Ep 11.40.
406. Norberg reads nihilominus, suggesting a lacuna, with adiuvari se his emendation. To say .
'they may feel nevertheless that they have been assisted' makes little sense here; but nihil minus
in the manuscripts is ideal. They may enjoy the same assistance as from Rome ('no less support').

BOOK NINE
637
9.152 407 Gregory to Andrew, a schoiastic 408 I May 599
The well-known quality of the devotion that you revealed long ago to Saint
Peter, the prince of the apostles, shows what credence we ought to place in the
sincerity of your Glory. Although we are confident that you are supporting
his causes very readily, yet it is not contrary to your interest if we demand in
this extensive ltter of ours those things that you are doing of your own
accord. An that reason, we greet you with the affection of fatherly love,
and ask that, since we have sent the bearer of this letter, our notary Castor,
to your area, 409 on pressing business, your Goodness should assist him in all
things and cooperate with him with your advice wherever it proves necessary,
so that he can rely on the support of your Christianity and can be found alert
and well suited to the fulfilment of his responsibilities. Indeed, in this way you
both achieve your respective tasks, and force us to pray for you more ear-
nestly. May almighty God defend you with the protection of his grace and
settle your actions favorably in fear of Him, just as you desire, so that he may
both free you here from all evils and lead you to eternal joys.
9.153 Gregory to the inhabitants of the island of Caorle,410 in the pro- _
vince of Istria I May 599
Our Redeemer and Mediator between God and mankind, not forgetting our
human condition, so joins the highest things with the lowest that, remaining
forever in eternity himself, he arranges our temporal matters. He does so with
such a hidden impulse, determining them with holy moderation, that the
ancient enemy can in no way seize from his hand those whom He knew
before the start of time had to be united forever within the bosom of mother
Church. For even if any of those among whom he lives are blown apart by
the winds of adversity for a while, and waver like the young shoots of a vine,
yet the root of true faith that rises up from beneath the earth remains green
through the divine will, so it might display fruit from its hidden store at the
appointed time.
We know that this has now happened for you, according to your desire,
illuminated as you are by your respect for Heaven, as you refute the obstinacy
of the schismatics among whom you live, and show by the way you have con-
ducted this affair, that you are being united most readily with the Lord's flock.
For those who are displeased by schism testify that they want to be cured, and
condemning error, you show that you love what is true and avoid what is
false. This is why we were delighted both by the petition you sent some time
ago, and by that brought by those carrying this reply to your letter, with its
407. This letter was sent with Ep 9.154.
408. For Andrew, a scholastic and aristocrat in Ravenna, see Epp 5.51; 6.31; 9.102.
409. For his emissary Castor, see Epp 3.24, 25, 56; 6.24, 31, 34; 9.150, 154, 155, 169.
410. For this island in Istria, Caprea (given as Caorle by Norberg), not to be confused
with the island off Campania, Capri (in Ep 1.52), see Epp 155-156 below.

638
THE LETTERS OF GREGORY THE GREAT
salutary demand. 411 Through them you signified that you condemned the
devious steps of those in error and also sought the true path of salvation, by
which you might be converted to the unity of the Holy Church, aiming to be
repaid for good deeds, owed to those placed within its bosom. Therefore, we
have gladly embraced your wish and with all joy, being something
praiseworthy and eternally good for your soul. We have arranged with the
Lord's help that, if indeed the bishop whom you have sought to be converted
to you in !Jour church, should separate himself from the error of the
schismatics, 12 and should wish to be joined to the united Church, then we
have written to our brother and fellow-bishop, Marinianus,413 explaining
how he ought to confirm your petition with our authority. But if, however,
he is unwilling to separate himself from the schism of those men, an outcome
we should not want, we have written likewise to our aforesaid brother and
fellow-bishop, telling him how your church might have a priest of its own. In
either case, the pious devotion of your mind should gain what it desires, and
the Lord's flock should be secure against the javelins of the deceitful enemy.
9.154 Gregory to Basil 414 I May 599
Our heart rejoices deeply with your Greatness, as we have found you so keen
in your actions that they acquire glory for you among men and profitable
rewards before almighty God. And so, among your other praiseworthy deeds,
we have learnt how a burning love for Church unity inflamed you long ago
against the schism of the Istrians. We heard this some time ago from the
reports of many men, and hear it now in full from the evidence of our agents.
Therefore we pray for the mercy of our Redeemer, asking him to support you
in all things with his own grace, and grant that you may through your actions
bring to fulfilment what he has permitted you to desire. Therefore, in this
matter your recompense increases in proportion to your love of hard work.
And so, as we greet you with fatherly sweetness, we suggest that you should
exercise your efficiency more earnestly, as an appropriate opportunity arises,
and strive to do so with all zeal and in any way possible, so that you may ful-
fill your laudable desire to return those in error to the fold. But let your
Greatness be keen to assist and support fully the bearer of this letter, our
notary Castor (whom we sent over for various reasons), to multiply your good
deeds. May almighty God preserve and guard you from all adversity with his
own protection, together with your sons and all your household, and may he
grant you prosperity in your present life and joyfulness in the life to come.
411. See Ep 9.151.
412. Those adhering to the Three Chapters schism.
413. For this bishop of Ravenna, see Ep 9.118.
414. Basil.appeared as an illustrious gentleman and Agilulf's agent in peace talks in Ep 9.44.

BOOK NINE
639
9.155 Gregory to Callinicus, exarch of Ital y 415 I May 599
Be aware that I have been comforted with great joy by your reports of victor-
ies over the Slavs,416 and that the bearers of this letter, hurrying to Saint Peter,
prince of the apostles, to be joined to the unity of the Holy Church, have
been sent over by your Excellency from the isle of Caorle. For in this you
prevail more fuly against your enemies, if you bring back under the yoke of
the true LorG--diose whom you acknowledge as God's enemies, and conduct
your causes among men just as bravely as you have dealt with the causes of
God among men with a sincere and devoted mind.
You wanted me to see a copy of the order that was sent over to you in
defense of the schismatics, but on that, your Excellency, so very dear to me,
should have considered carefully that, although that order has been stolen, yet
it contained no command that you should prevent those coming to the unity
of the Church, but that you should not compel those who are unwilling to
come at this uncertain time. Thus it is necessary that you should quickly
suggest this matter itself to our most pious emperor, so that he should know
that in his reign the schismatics are quick to return to the fold of their own
accord, with the support of almighty God, and due to your hard work.
But your Excellency acknowledges through my most reverend brother and
fellow-bishop, Marinianus, what I decreed about ordination concerning the
island of Caorle. You should know that it saddened me greatly that the major-
domo, who looked after the bishop's petition when he wanted to return to the
fold, claimed that he had lost it, and afterwards it fell into the hands of some
enemies of the Church. Personally I think that this was done not through
negligence but through bribery. Therefore, I am surprised that your Excellency
did not punish them for this crime. All the same, I quickly criticized myself
for being surprised at this. For when advice is given by Lord Justin, who is
not at peace with the Catholic Church, heretics cannot be assented to. 417
Besides this, you suggest that you want to celebrate the birthday of Saint
Peter, prince of the apostles, in the city of Rome. 418 We pray our almighty
Lord to protect you with his mercy and allow you to fulfill your prayers. But
I ask that the aforesaid most eloquent gentleman may come with you. If he
does not come, let him withdraw from his allegiance to you. Or certainly, if
your Excellency cannot come perhaps because of intervening cases, either let
him share with the unity of the Holy Church, or I ask that he does not parti-
cipate in your councils. For I hear he is a good man, but has fallen into
grievous error.
415. For this exarch of Ravenna, see Epp 7.19, 26; 9.96, 142.
416. See Ep 10.15, where Gregory mentions the Slavs as a likely threat to Italy. By then the
danger had abated in the Balkans. See also Michael Whitby, The Emperor Maurice and His
Historian (Oxford, 1988), pp. 114-115.
417. This eloquent Lord Justin is unknown, except that he supported the Three
Chapters Schism, and one of the key advisors of the exarch of Ravenna.
418. That is, 29 June.

640
THE LETTERS OF GREGORY THE GREAT
But as for the case of Maximus,419 because we cannot now endure the
rudeness of your Sweetness,420 you can learn what we decreed from the re-
port of Castor, our notary.421
9.156 Gregory to Marinianus, bishop of Ravenna 422 I May 599
That most famous gentleman and that defender have come to us bearing this
letter,423 asserting that in the castle called Novas, a certain man, called
John, who came from Pannonia, has been appointed bishop, and the island
called Caorle has been joined to their castle as if in the same diocese. 424 But
they add that this bishop had been violently expelled by an Istrian bishop,
who was consecrated there as a replacement. They report that it was decided
that this bishop ought to live on the island as his domain, not in the aforesaid
castle. For while he was living with them, he was unwilling to continue in the
error of schism, and with all the people he gave a petition 425 to our most
excellent son and exarch, Callinicus, asking that he and all those with him
should be united with the Catholic Church, as we have said. And ersuaded
by the schismatics, as they report, he departed to his native land. 4 6
And now all those who live in the aforesaid island have been deprived of the
protection of a priest. For while they desire to be united with the Holy Church,
they cannot receive that bishop now, as he has reverted to the error of the schis-
matics,427 and they ask that another priest be consecrated for them. But since
it is necessary for us to examine all of this strictly and very carefully, we have
decided that the following should be arranged. Your Fraternity is to send a mes-
sage to that bishop and warn him to return to the unity of the Catholic Church
and to his own people. And if he refuses to return after this warning, God's flock
ought not to be beguiled by the shepherd's error. And for that reason, your
Holiness should consecrate a bishop there and he should include that island in his
own diocese, until the Istrian bishops revert to the Catholic Faith, so that we may
preselVe their diocesan laws for each individual church, and so that there should
be no lack of a bishop's protection and care for a congregation without a pastor.
But in all of these matters, your Fraternity should be vigilant and show
concern that the same people that came to the Church are warned more ear-
nestly to be fixed on their return to the fold, in case their thoughts are
confused and they slip back again into the pitfall of error. But you should be
419. For the case of the possibly heretical Maximus of Salon a, see Epp 4.20; 5.6, 39; 6.3,
25; 8.34; 9.150, 156.
420. The irony of the honorary title, Sweetness, after 'rudeness,' is typical of Gregory's style.
421. For Castor, see Ep 9.152.
422. For this influential bishop of Ravenna, see Ep 9.118.
423. The reference is to Ep 9.149.
424. For this island of Caorle (Caprea), see Epp 9.153, 155.
425. This is the petition said to be lost in Ep 9.155.
426. Literally, 'to him himself.'
427. That .is, their former bishop, who was now living in Sicily.

BOOK NINE
641
keen to ask the most excellent exarch to report these same matters personally
to the most pious ears of the emperor. For although the order that was sent
to him seems to have been stolen, yet in that order he was not advised to
prevent people from returning to the Church if they wanted to, but was told
that he should in no way compel those who are unwilling, during this uncer-
tain time. Therefore, our aforesaid son should personally see to the arrange-
ment of thiS--G«S'e, so that with his own replies he may ensure that whatever
he determines should be in no doubt. However, we have also written this to
our son Anatole,428 to notify our most pious emperor 429 in detail.
I have received from my most excellent son and exarch, his Lordship Calli-
nicus, what was written continually and unreasonably on behalf of the person
Maximus. Overcome by its unreasonableness, there was nothing else that I could
have done but to commit the case of the same Maximus to your Fraternity. IT,
therefore, this Maximus comes to your Fraternity,430 see that Honoratus, arch-
deacon of his church,431 is brought there, and that your Holiness finds out if
he has been consecrated correcdy,432 whether or not he has lapsed into the
heresy of simony, whether anything relating to bodily sins prevents him and
whether or not he knew that he had been excommunicated when he presumed
to say Mass. And whatever you decide through the fear of God, see that you
deliver a judgment, so that we can consent to your arrangement with God's
authority. But if our aforesaid son is suspicious of your Fraternity, let that most
reverend gentleman, our brother Constant ius, bishop of Milan,433 come to
Ravenna and stay with you to decide that case with you, and what pleases both
of you will please me, rest assured. For just as we ought not to be inflexible
towards the humble, even so we should be severe towards the arrogant. Therefore,
let your Fraternity decide whatever you consider to be just in dealing with this
man, based on what you have learnt from the pages of Holy Scripture.
9.157 Gregory to Eusebius of Thessaloniki, Urbicus of Dyrrachium, Andrew
of Nicopolis, John of Corinth, ohn of Prima /sustiniana, John of Crete, John
of Larissa and John of Scutari 4 4 I May 599 4 5
The care of government that we have undertaken binds us to extend the con-
428. For the deacon, Anatole, successor to Sabinian as papal emissary in Constantinople
from 597, see Epp 7.27, 28 and 8.24.
429. As usual, the plural is a 'royal' one and only refers to Emperor Maurice, even
though his eldest son, Theodosius, was anointed as his successor at about this time.
430. See the previous letter.
431. For the archdeacon, see Epp 1.10, 19; 2.17-19,44; 3.32,46; 6.25, 26.
432. That is Maximus, not Honoratus.
433. For Bishop Constantius, see Ep 9.150.
434. The John (Johannz) is in brackets before Scodratino, but he is the bishop of Scutari (then
Scodra) in Ep 8.10. The city is uncertain, but Scodra is the likely noun from the adjective Scodra-
tin us. In Ep 1.36, the civitas Scodrensis is probably the same city, with Stephen its bishop (591).
435. As with Ep 8.10, the metropolitan bishops from Greece listed above all came under
Gregory's patriarchal jurisdiction. In this capacity he warns them not to accept the patriarch of

642
THE LETTERS OF GREGORY THE GREAT
cern of our office vigilantly, and to instruct the minds of our brethren with
words of admonition, so that evil presumption may not deceive the ignorant,
nor may any falsehood excuse the learned. And so, indeed, let your Fraternity
know that John, one-time bishop of the city of Constantinople,436 has ex-
ceeded the bounds of modesty and of his own capacity in his contempt for all
and injustice to priests, contrary to God and the peace of the Church, and in
a synod he has illegally claimed the arrogant and pernicious title for himself
of 'ecumenical,' that is 'universal.' Our predecessor of blessed memory,
Pelagius, recognized this, and with an entirely appropriate strictness he
annulled all the decisions of that synod, except for those that were made there
concerning the case of Gregory, bishop of Antioch, of venerable memory.437
He reproached John with an extremely strict rebuke, saying that he should
restrain himself from that unheard-of and presumptuous title of false belief.
The pope carried this measure through to such an extent that he prohibited
his own deacon from taking communion, unless John corrected this great
wickedness. We adhere entirely to the zeal of his righteousness, and we
preserve his statutes with God's protection, without opposing them, because
it is fitting that one should tread the true path of his predecessor with
unwavering steps, the man whom the tribunal of the eternal Judge awaits to
give his account of that issue. And in this matter, so that we should not
appear to omit anything that concerns the peace of the Church, we have
contacted the same most holy John with our letters on more than one occa-
sion, asking him to remove that arrogant title and change the pride of his
heart to the humility that our Lord and Master has taught us.
But since we have found he ignored this, in our desire for harmony we have
not ceased to warn his successor, Cyriacus, our most blessed brother and fellow-
priest, about these matters. 438 But with the approach of the end of this world,
the enemy of the human race has already contrived this to prepare his way, as we
have seen, to have priests as his precursors through this arrogant title, who should
have opposed him by living in a good and humble manner. And so I exhort and
beg that none of you ever receive this title, that none consent to it, none write it,
none acknowledge it wherever it has been written, none add his signature to it.
Rather, as is fitting for ministers of almighty God, he should keep himself intact
from poisonous infection of this sort and not provide any opening in himself for
the cunning trickster, since this is being done to the injury and division of the
universal Church and, as we have said, with disrespect for all of you. For if one
man believes that he is the universal bishop, it follows that you are not bishops.
Constantinople's claim to the title of 'universal patriarch' at any future synods in the imperial city.
Besides Ep 8.10, individual bishops here received these letters: Andrew, Ep 6.7; John of Corinth,
Epp 5.57, 62, 63; John of Prima Justiniana, Epp 3.6, 7; 5.8, 10, 16; John of Larissa, Epp 3.6, 7; 5.62.
436. For this 'John the Faster,' once patriarch of Constantinople, see Epp 1.4; 3.52, 63; 5.44;
6.15, 24, 65; 7.6, 31. For the dispute over this title, see the Introduction, pp. 75-76.
437. For Gregory, one-time patriarch of Antioch, see Epp 1.24 and 5.44.
438. For C;:yriacus, patriarch of Constantinople, see Epp 6.65; 7.4, 5, 7, 24, 28, 30, 31.

BOOK NINE
643
Furthermore, it has come to our attention that your Fraternity has been
summoned to the city of Constantinople. Our most pious emperor does not
allow unlawful acts to be done there, and yet, in case wicked men should take
the opportunity of your meeting, and either look for a chance of deception in
support for the false belief of this title, or should think of holding a synod for
some other mattr, meaning to introduce it in that synod with cunning contri-
vances, yet nathing done without the authority and agreement of the apostolic
see would have any force. But I swear before almighty God and warn you that
none of you should agree to any sort of persuasive flattery, any sort of bri-
bery, any sort of threat. But rather, out of consideration for the eternal Judge,
present yourself soundly and unanimously against wicked desires, and relying
on pastoral constancy and apostolic authority, keep out the robber and wolf
that rushes in, and do not yield to the one who rages, bent on dividing the
Church. Do not allow a synod to be convened over this matter, through any
deceitfulness; indeed, such a meeting should not be called a synod.
At the same time, we give you this advice also, that if perchance nothing
should be done concerning the mention of this wicked title, and a synod is
perhaps held on another issue, you must be altogether cautious, circumspect, _
vigilant and concerned that nothing should be decided there prejudicially
against any place or person illegally, or against the canon laws. But if
something has to be dealt with to bring about some consequent advantage, let
the case under discussion be dealt with in such a way that it destroys no
ancient statutes. And so, once again before God and his saints, we warn you
to preserve all this with the greatest zeal and with total attention of your
mind. For if anyone (which we do not believe) should neglect the present letter
in any particular, let him know that he has been separated from the peace of Saint
Peter, prince of the apostles. And so, therefore, let your Fraternities bring it about
that, when the shepherd of shepherds comes in judgment, you may not be found
guilty of mismanaging the authority that was given to you.
9.158 Gregory to Desiderius, bishop439 I May-June 599
We know that Pancras, the bearer of this letter and a deacon, as he asserts, by
presenting himself at the thresholds of the apostles, hoped that we should
commend him particularly to your Fraternity. He also intimated to us that he
had served your church in a priestly office. Therefore, moved by the inspira-
tion of divine remorse, he seeks the grace of conversion to the monastic life,
and there he desires to remain in the same habit with which he undertook this
office, having reminded us that he had already been made deacon of that mon-
astery. He cannot bear to be torn from serving in that position for any reason.
But now, as far as he asserts, your Fraternity wants to recall him to his own
church in his office, not indeed with the intention 440 of impeding him, but
439. For Oesiderius, bishop of Vienne, see Ep 6.55.
440. From intentu, a very rare variant on intentione, with the sense of 'intention' or 'plan.'

644
THE LETTERS OF GREGORY THE GREAT
in the belief that this is the best thing for him. And so we suggest that your
Fraternity should not in this way impede his ready devotion at all, that he is
keen to devote to a sacred purpose. Rather, inflame him with your pastoral
admonition, encouraging him as much as you can, so that the fervor of his
desire does not cool off. For, as he segregates himself from the turbulent
tumult of secular worries, he seeks the port of a monastery in his desire for
peace. 441 He ought not to be implicated again in the disturbances of ecclesi-
astic concerns, but should be allowed to remain in the praises of God, secure
from all these things, as he requests.
9.159 Gregory to Marcellinus, proconsul of Dalrnatia 442 I May-June 599
We have received the letter of your Greatness, in which you indicated that
you have incurred our ingratitude, and therefore you wanted to be assured
directly that you had our support again. But we have heard that your Great-
ness has been accused of committing wicked sins that no man of faith should
ever have perpetrated. For all affirm that you are the source of very great evil
in the case of Maximus, and that you were the source of the plundering of that
church and the ruination of such great souls and the audacity of unheard-of
presumption. And indeed, as you say that you want to receive our favor, it is
fitting that for such things as this you ought to satisfy our Redeemer with all
the effort of your mind, as is proper, and with tears. For if He is not satisfied,
what certainty will our mitigation and favor be able to confer? But while we
see that you are still walking in the paths of presumption and in the defense
of those in error, we do not see what satisfaction you give either to God or
to men. For your Greatness should realize clearly and manifestly that you
satisfy God and men when you strive to call what is devious back to rectitude,
and what is presumptuous back to the rule of humility. But if you have done
this, you should as a result perceive and acknowledge the grace of God and of
men with more certainty.
9.160 Gregory to Maurentius, a general 443 I May-June 599
Domitius, a magnificent gentleman,444 has asked that we should write to
your Glory, suggesting that while others are sailing, his son should likewise
have the freedom to sail. And although, where your Glory is concerned, we
are certain that you would do nothing indiscrete, but would consider every-
thing wisely, yet we exhort you that, if others are being allowed to sail, he
ought not to be kept back, in case perhaps it might seem to have been done
441. For the pope's identical longing expressed with this simile see the Introduction, pp.
104-105.
442. Marcellinus, proconsul of Dalmatia, had supported the simoniac Bishop Maximus
of Salona in his dispute with Gregory, but is now penitent; see Epp 3.22 and 4.38.
443. For General Maurentius, see Epp 1.3; 6. 31, 35; 8.12; 9.17, 53, 65, 120, 125, 132.
444. Domitius may be the same leading citizen of Naples mentioned in Ep 9.77. His
request to the pope for permission for his son to go sailing is unique in the letters.

BOOK NINE
645
not for good reason but solely due to hostility. Since you are present there,
and attend to the general advantage while considering what is fair, you can
better perceive what is expedient.
9.161 Gregory to Gulfari, a general 445 I May-June 599
The bearers of this letter, coming to us from the region of Istria, have reported
that your G1oJi' has done such good deeds that they inspired us greatly into
returning an act of gratitude to you. For we have learnt that among the cares
of the rule of those parts entrusted to you, you have a special concern over
winning souls, and that you are in such a hurry to recall the hearts of those
in error to the united Church that, if it were in your power, you would not
want anyone there to remain segregated from the apostolic Church. Such great
love for Saint Peter, prince of the apostles, has inflamed you, that you long
with great desire to restore men to the sheepfold of Him to whom they were
handed over by the Creator of all things. Glorious son, firmly believe that
such great work will receive divine reward. Not only our exhortation but also
the words of the apostles give you confirmation of this. For he who has made
a sinner convert from the error of his way shall save his soul from death and
atone for a multitude of sins. 446 For however much temporal affluence or
perhaps prosperity we may possess, it all ends when we die. But your great
zeal in the winning of souls offers a sure and certain hope, namely the reward
of an eternal life.
Therefore, having sent before us the affection of a paternal greeting, we
now exhort your Glory to pursue more earnestly your passion for the unity
of the holy faith, which the very Author of unity has bestowed on you, and
recalling all those you can from the error of their schism into the bosom of
mother Church, cherish them continually with your encouragement. Accom-
plish this also, that you protect those too whom the Lord allows to be
restored to his sheepfold with the support of your comfort, so that there is no
way that those who are still kept in error should be able to influence those
reverting to a healthy belief. For while you support the causes of God on
earth, he himself arranges your actions here with the aid of his protection, and
in the eternal life that you long for, he will repay you for your great goodness.
9.162 Gregory to Mastalonis 447 I May-June 599
We have discovered through the report of our emissaries that such burning
and divine zeal has inflamed you with desire for a united Church, that you do
445. Gulfari (or Ulfarit) in Istria may be identified, thanks to Paul the Deacon, Vita
Gregorii 4.3, as a Lombard duke who had rebelled against Agilulf. This letter shows that he
was also active against those supporters of the Three Chapters schism to be found in that region.
446. From Jas 20 'whoever brings back a sinner from the error of his way will save his
soul from death and will cover a multitude of sins.'
447. The identities of Mastalonis and of Theodosius below remain unknown. From the
context, they appear to belong to the Istrian nobility.

646
THE LETTERS OF GREGORY THE GREAT
not cease to recall to the bosom of mother Church all those that you can, and
that as a good and faithful servant, you do not cease from expending the
greatest mental effort on saving more souls each day, as a result of the gift you
received from your Lord, our Redeemer. And indeed, when you came to us,
we could gather this from your physical appearance, but the goodness that
remained hidden in the love of your mind, proceeding from divine inspiration,
we now find to be more desirable through the witness of your work.
Therefore, offering thanks to the heavenly mercy with ineffable praise, we
exhort and comfort your Beloved with all our strength, so that, just as the
punishment of the man who received one talent and then buried it is disturb-
ing,448 even so, the Lord's invitation to those who made a great profit and
rejoiced at receiving thereby the heavenly kingdom, should strengthen you to
seek those things that are desirable. For it is right for you to know, most
beloved son, that there is no end to the reward for the fruit of the pursuit that
you have undertaken. For that reason, no annoyance 449 caused by those
who shackle you should disturb you, if it ever arises, since the more difficult
it is to complete a good deed, with the cooperation of the Lord, the more
glorious will your hope of recompense be. For a victory born from despera-
tion is more exalted when it has been achieved with the sweat of very hard
labor.
We have learnt too that our son Theodosius is a follower and a collaborator
in your pursuit as well, working by your side as he shrewdly pays attention to his
concern for the saving of souls. We trust that almighty God will reward him very
soon through the intercession of Saint Peter, prince of the apostles.
9.163 Gregory to Maurentius 450 I May-June 599
Our son Theodosius is abbot of the monastery that is known to have been
built in a region of Campania by a certain patrician, Liberius. 451 He hoped
that we should recommend him and his community of monks to your Glory
with our prayers. For he asserts that they are being afflicted very greatly by
the watches that they keep on the walls, and they can no longer cope. And so
we ask your Glory to relieve the abbot of this burden, if indeed it is possible.
However, if it is really difficult for him to be relieved totally, then with my
recommendation, you should so temper the weight of his burden, by reducing
it for him a little, that he can apply himself more freely to the praise of God,
448. See Mt 25:14-30 for the parable of the talents, where the useless servant who buried
his talent is thrown into the darkness outside.
449. The Latin abstract contarietas was rare, but used by a few medieval authors, for
molestia, 'annoyance' or 'trouble.'
450. For General Maurentius, see Ep 9.160.
451. For Theodosius, abbot of the Campanian monastery dedicated to Saint Martin, see
Epp 3.23 and 5.33, 50, 165. For this Liberius, see Cassiodorus, Variae 2.15, 16 and 11.1,
where he is identified as the praetorian prefect of the Gauls. See also Epp 5.33 and 9.165.

BOOK NINE
647
and can pray to the Lord more confidently on your behalf,452 through
whose work he has had some relief. But he should also realize that our letter
brought him some benefit in the presence of your Glory.
9.164 Gregory to Anthelm, sub-deacon of Campania 453 I May-June 599
We have found out that Benenatus of Misenum 454 denies the misdeed that
he had previouSly admitted with a written confession. For that reason, as his
denial of this misdeed requires great discussion, it also calls out for greater
punishment. Therefore, with the present authority we command your Exper-
ience to send over here with all security and speed both the persons about
whom he has been accused and all those who are named in the indictment, so
that the strict truth of this case can be examined by a strict inquiry that is
appropriate, and a judgment passed.
Month 0t June, second indiction
9.165 45 Gregory to Romanus, defender 456 I June 599
Our son Theodosius, abbot of the monastery founded by Liberius, the late
patrician, in a district of Campania, is known to have announced to us that
the late Rustica, an illustrious lady, in a will made about twenty-one years ago,
appointed her husband Felix as her heir and delegated to him the construction
of a monastery over there in Sicily.457 But she added this condition. IT he did
not pay all the legacies bequeathed to her freedmen within the space of a year,
or did not establish the aforesaid monastery at all as she wanted, then the
Holy Roman Church should claim outright the portion that she apparently
owned in the Comas estate, and it should lend support in paying her legacies
and in constructing that monastery. And so, since there is a report that the
property left by her has so far not been used up for that monastery, and part
of the possession is still retained by her heirs, your Experience should inquire
into the case with all care and sort it out.
And first, indeed, if in the conditions of the will an heir is named and our
Church might have a plea thereby, we want you to investigate it and to get
a clear picture of the facts, and to see to the benefit due to the poor, as the
order demands. I want you then to see to the setting up of that monastery, or
the restoration of the estate left by her, so that the pious wish of the testatrix
may be fulfilled either way, and those who have kept this property unjustly
may learn the guilt of their unlawful retention, losing their property as justice
demands. And so we want you to look into this case most energetically and
452. Here Gregory expresses his belief, conunon in the Middle Ages, that the prayers of
monks were as valuable for the good order of society as military service, perhaps even more so.
453. For Anthelm, administrator of the papal patrimony in Campania, see Ep 9.106.
454. For Benenatus, see Epp 2.22; 5.28; 9.81, 122.
455. See Ep 9.163.
456. For Romanus, defender of the Syracusan patrimony, see Ep 9.22.
457. For the identities of the Rustica and Felix, see Ep 9.54 with n156.

648
THE LETTERS OF GREGOR Y THE GREA T
to bring it to a conclusion with the Lord's help, so that the pious devotion of
the testatrix may finally achieve its aim. But we also want you to support that
monastery in every way, as is just, so that any laymen who ought to have
given the support of their assistance, as if in the name of our Creator, should
not have the power of doing harm, as is asserted.
9.166 Gregory to Fortunatus, bishop of Naples 458 I June 599
We think that your Fraternity is well aware that Romanus, a gentleman of
most distinguished memory,459 through the decision of his final will, de-
creed that a monastery should be built in a house under his control, situated
in your city. And because the dead man's will is known to have been imple-
mented, with God's mercy, let your Holiness go there willingly, and if it is
certain that no human body has ever been buried there, you should solemnly
take care to consecrate the place itself in honor of Saints Hermes, Sebastian,
Cyriacus and Pancras, doing so with public masses and due veneration, so that
no baptistery is ever built in the same place and you do not incardinate a priest
there. 460 But whenever the monks living there want masses to be held for
them, they will know that they will need to request a priest from your
Beloved, so that nothing of this sort is ever presumed by any other priest.
9.167 Gregory to Chrysantus, bishop of Spolet0 461 I June 599
Two years ago, we allotted the office of visitor of the church of Bevagna 462
to your Fraternity. In this, we did not want you to do anything about pro-
moting clergy, according to the custom of our chancellery. But now the
bearers of this letter, clerics of the aforesaid church, have come here saying
that they had no priests either in that church or in its parishes. And so we
urge your Fraternity that, if indeed they can find such a person as might be
worthy of the high office of bishop, you should direct him here with all speed,
with the solemnity of a decree and testimony of your letter. But if one cannot
be found now, look out for persons with all zeal and vigor who could be con-
secrated there with the rank of bishop. Carefully examine their way of life and
their actions first of all, in such a way that neither the sacred canons nor the
rules of the Church could in any way be an obstacle to them, and so that the
458. For Bishop Fortunatus, see Ep 9.105.
459. It is possible that this Romanus was the same man as the Romanus in Ep 9.10,
although it was a not uncommon name at that time.
460. The fact that there is no baptistery, and no priest of the Naples district is appointed
there, shows that this is the monastery's church, not belonging to the diocese.
461. For this bishop of Spoleto, see Epp 9.49, 59, 108.
462. See Ep 1.78 for this city (Vivania in Gregory's day). Chrysantus was appointed as
its episcopal visitor in the troubled times of about 597, but was not required to oversee the
election of a new bishop Qetter not extant). After the truce between the republic and the,
Lombards, stability returned and an episcopal election is now arranged, and failing that, a
priest is to be. appointed to celebrate Mass there and baptize infants.

BOOK NINE
649
people living there, since they complain tearfully that they have been deprived
through their lack of priests, may with this provision rejoice at receiving com-
munion, and in those churches they may no longer lack the holy solemnities of
Mass. But your Fraternity must take care to authorize the registration of infants,
so that you are not worried at allover the present neglect of pastoral duties.
9.168 Gre to Castor, our notary at Ravenna 463 I June 599
While Florentinus, deacon of the church of Ravenna,464 was pleading a case
before us on behalf of our brother and fellow-bishop, Marinianus, about being
able to use the pallium,465 we asked him what the ancient custom was. He
replied that the bishop of Ravenna would use the pallium in all the litanies.
But we have both learnt from others that this was not true, and it appeared
quite clearly also from the letters of the former Bishop John,466 which we
made sure he looked at. But he just asserted what he was told to say. For at
the time when you restrained the same one-time Bishop John from presuming
to use the pallium inordinately and rashly, he wrote to us that this was the old
custom, that the bishop of that city should use the pallium in solemn litanies.
We have sent over copies of these letters to you, for your information.
But while Adeodatus, deacon of the aforesaid church,467 was staying
with us in Rome, he was keen to act more earnestly, in a similar way, with
regard to the use of that pallium. We wanted to find out the truth, and took
care to ask him in the same way what the custom was. To persuade us to
believe him, and to be able to obtain from us what he was seeking, he swore
under oath that this was the ancient custom, that the bishop of his city could
use the pallium in four or five solemn litanies. Therefore, let your Experience
look into it diligently and enquire with all care how many solemn litanies
there were in antiquity. And you should carefully investigate not those ones
defined as 'solemn,' but the older ones, so that we may in this way most
readily concede what the aforesaid deacon, Adeodatus, testified to us and what
the letter of the aforesaid Bishop John claimed, provided we can determine
how great the solemn litanies were, judging from how often the pallium was
normally worn in litanies. But find out about this not from those who are put
forward by the ecclesiastics, but from others whom you know are not favoring
either party. And whatever you discover in your careful investigation, notify
us in detail, so that we can learn the truth, as we have said, and relieve the
mind of our brother and fellow-bishop, the most reverend Marinianus.
463. For Castor, see Ep 9.152.
464. For this deacon, Florentinus, see Epp 9.189 and 14.11.
465. For Marinianus, bishop of Ravenna, see Ep 9.118. For Gregory's dispute with
Ravenna over the pallium, see the Introduction, pp. 78-79.
466. For John, one-time bishop of Ravenna, see Epp 1.35; 2.25, 34, 38, 54; 4.37; 5.1, 11,
15, 19,21,24,61; 6.1, 31.
467. For Adeodatus, deacon of Ravenna, see Epp 5.11 and 6.31.

650
THE LETTERS OF GREGORY THE GREAT
9.169 Gregory to Castor, our notary at Ravenna I June-July 599
You recall in this letter that we ordered your Experience to ensure a JUSt
outcome in the matter of possession that they say was granted under the title
of a gift to the monastery of Saints Mark, Marcellinus and Felicula, situated
in Ravenna. For you were well aware of the case. On this matter, we thought
that you should be warned again with this precept to be vigilant and con-
cerned in this business. And if you learn that it has clearly been donated, and
there is no objection that might be made against our Church by other parties,
you should make no difficulties for the monastery over its tenure of that pos-
session. But if, because the case is well known to you, as we have said, you
discover that other parties might have a claim against our Church, you must
submit to the judgment of a selected jury, together with the other party, so
that the truth may be known and the requirements of equity may be established.
9.170 Gregory to Sergius, defender of Sipont0 468 I June-Juv599
Our most reverend brother, Peter, bishop of the city of Otranto,46 complained
to us through his deacon, Vincent, that F runiscendus, a fellow member of their
church, was in debt to that church in various ways, and was not only unwilling
to give satisfaction over those debts, for which he was responsible, but also refused
to submit to a judgment. Because of this, we command your Experience with the
authority of this letter to be keen to admonish him. H in fact you know that he
is paying back what he owes, ensure that he does not stop giving satisfaction, but
does so at once. Otherwise, compel him to submit to judgment by a selected jury
without delay. And whatever is decided when the truth is found under an oath
on the holy gospels, the outcome of your trial should be executed swiftly, so that
no complaint over this matter returns to us again.
9.171 470 Gregory to Romanus, defender of Sicil y 471 I June-July 599
Fuscus, abbot of the monastery of Saints Erasmus, Maximus and Juliana, that
was founded in Naples by Alexandria, a woman of most illustrious memory,
as you know, who also appointed an heir, asserts that his aforesaid monastery
owns the estate of Papyriana situated there in Sicily, in common with the
hostelry of Saint Theodore. 472 But so that he should not have to put up
with any delay over its division with those who have an interest in it, he asks
your Experience to give him your support. Therefore, we charge you with the
theme of this command to be quick in helping and supporting him in every
way, so that that estate is divided without any delay, accoding to their legal
portions. But in case people may claim that the aforesaid monastery is keeping
468. For this defender of the patrimonies of Calabria and Apulia, see Epp 8.9; 9.89, 111, 113.
469. For Peter, see Ep 6.21. For Otranto, see also Epp 9.201, 206 and 11.57.
470. See Epp 9.171, 173.
471. For Romanus, defender of the Syracusan patrimony, see Ep 9.22.
472. For the hostelry of Saint Theodore in Palermo, see Ep 9.35.

BOOK NINE
651
the possessions that are in common here, this should not be used as an excuse,
since the abbot is ready to divide them too without difficulty.
But the abbot has mentioned a legacy that Pompey is said to have left to
the aforesaid Alexandria, and says that it was returned by that hostelry to his
own monastery. He states that she was bequeathed two thirds of his estate. 473
Your Experience should take pains to find this out, and if this is so, be keen to
bring it aboutihat what has been left is paid in full. Let your Solicitude conduct
yourself in this matter in such a way that, with the support of justice, the trouble
that the aforesaid abbot went to in coming here should not prove fruitless.
9.172 Gregory to Fortunatus, bishop of Naples I June-July 599
Both the rationale and nature of your rank should warn your Fraternity to
provide protection for monasteries, and especially those established under your
charge. However, the bearer of this letter, Abbot Fuscus, wanted his monas-
tery to be strongly recommended by us, and so we request with these words
that your Holiness protect it with your defense, as he asserts that that monas-
tery is pointlessly suffering from disquiet. Do not let anyone oppress it unrea-
sonably, so that, as long as no burden over an unfair action afflicts it, you ar
seen to have provided advantageously what a priest ought to give, and the
community living there, which should be occupied in singing the praises of
God, might not be subjected to any troubles without good reason.
9.173 Gregory to Fantinus, defender of Palerm0 474 I June-July 599
Fuscus, abbot of the monasteries of Saint Archangel, called Macharis, and of
Saints Maximus, Erasmus and Juliana, has asserted that Constantius, a priest
of his monastery, due to the nature of the time, had removed himself else-
where in Sicily and had taken away with him some manuscripts 475 from his
monastery and clothing likewise. He declares that this priest is dead and asks
that those items that he claims belonged to his monastery should be restored
to him. And so, your Experience should take care to find out the truth and,
if it is so, have all those items that belong to that monastery restored to it
without any delay. For it is unreasonable that the monastery should be legally
estranged from any property removed from it, simply because of an interven-
ing lapse of time. Therefore, let your Experience act in such a way that you
learn the truth and do not allow the aforesaid abbot there, or any person sent
on his behalf, to sustain any pointless delay at all.
473. This is one of many occasions when the pope sorts out debts and complicated
wills, using his early training in law and finance. He occasionally shows a little impatience
over the smaller ones, as at the end of Ep 9.170 above.
474. For the defender of his Palermo patrimony, Fantinus, see Ep 9.8.
475. Perhaps Constantius was a scholar using precious works from his monastery's library,
but the loss of any codices would have been a serious one to any scriptorium. For the pope's
special interest in such manuscripts, see Martyn, 'Six Notes on Gregory the Great,' 17-20.

652
THE LETTERS OF GREGORY THE GREAT
Month of July, second indiction
9.174 Gregory to Domnellus, petitioner I July 599
I suspect that your Greatness weighs the extent of the sweetness in our mind
from the sweetness in yours, because a soul loves a soul that loves it, as it is
written. 476 Therefore, as you love me, you know that you also are loved by
me. When Castor, our secretary,477 went there before, I did not write anything
at all to you, but rest assured that was not caused by idleness but by sickness
and business. For we desire to see you in person and long to talk with you,
even if you are not here with us, through a letter. Therefore we hope also that
Saint Peter, prince of the apostles, may lead you favorably to his home here,
so that by the grace of almighty God, we may deserve to enjoy your presence.
9.175 Gregory to John, tribune of Sipont0 478 I July 599
The bearer of this letter 479 has already complained to us quite often that
our notary, Boniface, is inflicting violence on him over his legal status. We
have provided that an inquiry into this matter should be entrusted to the
judgment of our brother and fellpw-bishop, Vitalian. 480 He has admitted that
he has examined the merit of this man's case, but says that he can in no way
rise to pronounce judgment. And so, we exhort your Greatness to sit in judg-
ment with the aforesaid bishop over this case of compensation. And after
examining the merits of the affair more clearly, provide your written judg-
ment, declaring whatever you two agree on. And if you agree quite certainly
that he should be free, do not be provoked subsequently by anyone's misgiv-
ings over the merit of the matter you have decided, but let him remain in that
state of freedom as declared by you.
9.176 Gregory to Eulogius, patriarch of Alexandria I July 599
I have received the writings of your most charming Holiness, brought by the
bearer of this letter, suggesting that his case should be terminated more
quickly. But as soon as he had come, he acknowledged how our Church was
holding the possession he was seeking, and he quickly satisfied himself over it.
And those matters that he had with others, he decided without any fuss.
But your Holiness has written nothing to me over the case about which
you certainly should have written to me, in which you also judged me to be
tardy. And in case it might perhaps break out into a sinful division, I did not
476.. A paraphrase of Pry 8:17. In Norberg amentem ('mad') must be a misprint for amantem.
477. For his secretary, Castor, see Ep 9.152. It seems likely that Donmellus, the addressee of
this short letter, was a resident of Ravenna, where Castor was staying. The pope's invitation to
the petitioner to visit him in Rome is very warm, although he was suffering from severe illness
and a very heavy work-load, emphasized again in Ep 9.176 below.
478. For this tribune, see Ep 9.113.
479. He was probably the notary Pantaleo; see Epp 9.19, 113.
480. Boniface was his notary in Siponto (see Epp 3.41; 9.113) where Vitalian was the
bishop (see Epp 8.8; 9.113).

BOOK NINE
653
want to be the author of the same division. For I chose that what was going
to follow should come out through other men. 481 But at a later time, with
God's authority, you will approve the fact that, in the case where I observe
that I please God, I have no fear of men. I took care to write to you about
this now, even as you are going to the city of Constantinople.
As for th timber, I had obtained larger beams, just as your Beatitude had
requested.But such a small ship had been sent over here that it could
not carry them without them being cut up. I did not want them to be cut up,
but I have left what should be done about them for you to judge. And if they
are not necessary, we adapt them here to other usages. But I ask that your
Holiness should pray for me more earnestly, because I am suffering incessantly
from the pains of gout and the swords of the barbarians and the afflictions of
my concerns. But if you bestow the help of your prayer on me, I believe that
you will assist me powerfully against all my adversities.
9.177 483 Gregory to Maximus, bishop of Salona 484 I July 599
Although you added to the culpable beginnings of your consecration yet
another serious fault, through your disobedience, even so we tempered th
authority of the apostolic see with moderation befitting our office, and we
were never inflamed against you as much as your case deserved. But the longer
our ingratitude towards you that you excited in us continued, the more greatly
our sense of responsibility tormented us, in case we might seem to be negligent
in overlooking some illegal acts that had come to our attention. If you think
carefully about this situation, you almost confirmed these acts yourself, by
putting off giving satisfaction, and you thus aroused our enmity towards you
more fiercely.
But your Beloved finally followed a sound counsel and submitted yourself
humbly to the yoke of obedience, and showing penitence, purged yourself
with what we consider worthy satisfaction. Realize, therefore, that the grace
of brotherly love has been restored to you, and give thanks that you have been
received into our fellowship. For just as it is proper for us to be strict towards
481. For the pope's dispute over the patriarch of Constantinople's claim to the title
'ecumenical patriarch' see the Introduction, pp. 75-76. Some of these 'other men' were the
bishops addressed in Ep 9.157, and Eulogius was another. Not that Gregory refrained from
personal complaints in letters to the patriarch, and to the emperor, over this presumptuous
title, but Maurice could never really understand his friend's anger over a couple of words.
It did not cause a breakdown in their close relationship, however.
482. For Gregory's active role in Alexandria's ship-building trade, through Eulogius, see
Epp 6.61; 7.37; 8.28; 10.21; 13.43.
483. See Epp 9.178-179. For his annual supply, see Martyn, 'Six Notes,' 7-12.
484. For the very trying case of Maximus of Salon a, see Epp 4.20; 5.6, 39; 6.3, 25; 8.34;
9.150, 150-156, 178-179. Significantly, this is the very first time that Gregory addresses him
as 'bishop of Salona,' indicating an end to their hostilities, and this is confirmed by the offer
of the very holy honor of the pallium. See Ep 9.231, for an almost exact copy.

654
THE LETTERS OF GREGORY THE GREAT
those persevering in sin, even so we should be benign towards those returning
for forgiveness. And so, once your Fraternity knows that you have recovered
communion with the apostolic see, please send over a person to us to receive
the pallium that should be bestowed on you in the customary way. For just
as we do not suffer illegal acts to be perpetrated, even so we do not deny
things that are customary. But although the stewardship of our position will
summon us to grant these things, yet the petition of our most charming and
excellent son, the exarch Lord Callinicus,485 demanded from us that we
should act towards you with more temperance. And we could not bear to
make him sad by denying his very dear wish.
9.178 Gregory to Marinianus, bishop of Ravenna 486 I July 599
You have realized from the letters that we sent over to you before what
should be done in the case of Maximus. We know the will of your Fraternity
in this matter, and more so your petition, reported to us by the bearer of this
letter, our notary Castor. Therefore, if the same Maximus purges himself of his
simoniacal heresy in the presence of you and of our aforesaid secretary, dis-
charging an oath, and replies before the body of Saint Apollinaris that he is
free of the other charges, when asked to do so, as we have written, we entrust
his case to the judgment of your Fraternity, concerning his presumption in
celebrating solemn Mass while he was excommunicated. Such a sin ought to
be purged with that penitence. For that reason, whatever pleases you, fol-
lowing God, settle it securely and do not entertain any doubts about our
approval. For whatever is decided by you in this case, we receive it gratefully
and we accept it readily. But we exhort you that you should be concerned to
temper what you consider should be done so that you treat him with kindness
and preserve the spirit of ecclesiastic vigqr by arranging things suitably. We have
instructed the above-mentioned carrier in this letter what he should do with you.
Learning everything from him in great detail, show yourself in all things in such
a way that we may feel that we had been present with your Solicitude.
9.179 Gregory to Castor, our notary in Ravenna 487 I July 599
The more you see that we trust you and charge you with necessary cases, the
more you ought to show yourself strenuous and concerned. Therefore, if Maxi-
mus of Salona takes an oath to confirm that he is innocent of simoniacal
heresy, and when just asked about other matters before the body of Saint
Apollinaris,488 replies that he is innocent, and shows penitence over his dis-
485. For Callinicus, exarch of Ravenna, see Epp 7.19, 26; 9.96, 142, 155-156.
486. For Marinianus, bishop of Ravenna, see Ep 9.118.
487. The pope fully appreciates the difficulties of the theological and legal cases to be handled
by his agent, the notary Castor, who does not seem to have let him down; see Ep 9.152. This
letter, with the two previous ones, marks the end of the pope's long campaign against the pre-
viously illegal bishop, Maximus; see Ep 8.36 for the bishop's dramatic act of humble repentance.
488. In Ravenna, as in the previous letter.

BOOK NINE
655
obedience, as we have directed, then we want your Experience to give him
that letter which we wrote to him to console him, in which we signified that
we returned our grace and communion to him. For just as it suits us to be
severe to those persisting in insolence, even so we should not deny an
opportunity for pardon to those who are humble again and penitent.
Furthermore, with regard to our brother Sabinian, bishop of Zara, and
Honoratus,.-afchdeacon of Salona,489 and others who have visited the apos-
tolic see, the same Maximus must be dealt with most earnestly, so that he may
receive them with the love that they deserve, and should not in any way retain
anger against them deep in his heart, but live with them with pure grace and
sincere affection.
9.180 Gregory to Claudius, abbot 490 I July 599
When the most reverend gentleman, Bishop Severus,491 came here, I
believed that your Beloved was also coming with him to the home of the
apostle Saint Peter, as had been reported to me, and I was extremely pleased
with the same announcement. But I believe that you were bound by duties in
the monastery and for that reason did not come to me at al1. But when 1_
received the letters that your Beloved. had sent me before this time, I read
them in secret, as you wanted me to do. But I saw that nothing was possible
with regard to the three persons about whom you wrote. Especially concern-
ing that person who was staying with me here, I dO"not suspect that anything
of that sort can be done usefully, because he seemed to me to be rather dull,
either through natural simplicity or through lack of application. And for that
reason, let your Beloved, if there is anything you can do, inquire there and
make careful arrangements to come to me. But if you cannot find it out, or
you need some time to come, join me for a period of up to five or six months,
if you enjoy it here, and afterwards return to your own place. May the grace
of almighty God protect you from all affliction.
489. For Sabinian, bishop of Zara (then Jadera), see Epp 7.17; 8.11, 24; for the arch-
deacon, Honoratus, see Epp 1.10, 19; 2.17-19, 44; 3.32, 46; 6.25, 26; 9.156.
490. For Claudius, abbot of the monastery of Saints John and Stephen in Classe, see Epp 2.28;
6.24; 8.17. He stayed in Rome for some months, helping Gregory with his research: 'Claudius,
the late abbot, had heard me making some comments about the Proverbs, the Song of Songs and
the Prophets, and about the Books of Kings also, and about the Heptateuch, and as I had been
unable to put them down in writing due to my illness, I dictated them with his own interpre-
tation, so that they would not be forgotten and lost, and so that at an appropriate moment he
might bring these same works to me and they might be dictated in a more accurate form. But
when he had read them to me, I found that their sense had been changed in a totally pointless
way' (Ep 12.6).
491. For Severns, bishop of Cervia and episcopal visitor of the church of Rimini, see
Epp 1.55; 5.21.

656
THE LETTERS OF GREGORY THE GREAT
9.181 Gregory to Benenatus, bishop of Tyndari 492 I July 599
Januaria, a nun,493 has reported to us, while notifying us of the claim included
below, that she has founded an oratory in the Furian estate, to show her
devotion, and it remains under her charge. She wants it to be consecrated in
honor of the Saints Severinus the confessor and Juliana the martyr. And for
that reason, dearest brother, if the building mentioned is under the jurisdiction
of your parish, and it is certain that no human body has been buried there,
you will solemnly consecrate the aforesaid oratory with public masses. But
first receive the legal payment, that is ten gold coins, which will guarantee
some income, and will be tax-exempt, as mentioned in the municipal statutes. 494
Do so in such a way that a baptistery is not constructed in the same place, and
you do not incardinate a priest there. 495 But if the founder mentioned
above should perhaps prefer masses to be held for her, she will know that a
priest must be requested from your Beloved, so that nothing of that sort is
ever presumed by any other priest. But you will take control of these sanctu-
aries and set them up with respect for her wishes.
9.182 Gregory to Fortunatus, bishop of Naples 496 I July 599
Januaria, a nun, made a petition requesting that the sanctuaries dedicated to
Saints Severinus the confessor and Juliana the martyr ought to be conceded to
her, so that an oratory might be solemnly consecrated, built at her own
expense. And for that reason, dearest brother, it is right for you to respond to
the aforesaid desires according to our injunction, so that she may obtain an
outcome for her devotion in the consecration that she requests.
9.183 Gregory to John, bishop of Syracuse 497 I July 599
The bearer of this letter, Crescentius, a most illustrious gentleman of ours,
whose presence our son and ex-consul, the most glorious Lord Leontius,498
had requested, was in doubt over leaving his venerable domain, in case through
him some excuse might perhaps arise for others, or he might be said to be
obstructing the public good. But we made him promise that justice would be
preserved, so that he should be allowed to leave. And for that reason, because
this matter persuaded him to go there, as ordered, let your Fraternity support
him in a reasonable way, and be keen to act before our aforesaid most glorious
son with your usual affection, so that you do not let him suffer in any way
at all, contrary to law or reason. Rather, see that his rights are protected in all
492. For Benenatus, the bishop of Tyndari in north-western Sicily, see Ep 3.59.
493. For the nun Januaria, see Ep 9.39 and the next letter.
494. This large donation of cash was apparently made by the nun, Januaria.. Usually the
local bishop provided it to set up the necessities for a monastery, oratory or convent.
495. See Ep 9.166, for this sign that the foundation is monastic, not parochial.
496. For Fortunatus, the bishop of Naples, see Ep 9.105.
497. For John, bishop of Syracuse, who receives about 25 letters from the pope, see Ep 9.16.
498. For this ex-consul, see Ep 9.55. Nothing is known about Crescentius, the letter-bearer.

BOOK NINE
657
things, as befits his Christianity, so that, as your reward, you may seem to
have successfully preserved what the rule of law demands, and he may not feel
that he is suffering anything contrary to our promise.
9.184 Gregory to Constantius, bishop of Milan 499 I July 599
The bearer of this letter, Eventius, deacon of your Fraternity,500 intimated
to us among,-Other things that you had ordered him that we ought to direct
to you through him the relics of Saint Paul the apostle, and also of Saints John
and Pancras. And we have taken care to bring this petition of yours into
effect. Therefore, let your Fraternity not put off examining this with your
usual keenness, so that in the places where the lamps and food of those ser-
vants of God in Milan had to be stored before the dedication of that place,
they should be removed, and then in the same places its shrines 501 should
be established directly with reverence, in case these places, dedicated to God,
might become destitute in future times (Heaven forbid!), if the aforesaid provision
should now be omitted and be used for the burials of those selVants of God.502
9.185 Gregory to Gaudiosus, bishop of Gubbi0 503 I July 599
Learning that the church of Tolina has long been bereft of the rule of its own
priest, we solemnly delegate the task of visitor of the same church to your
Fraternity. And you should conduct yourself so that no-one presumes any-
thing concerning the promotion of clergy, income, vestments and church-plate,
and whatever else there is in the patrimony of the same church. And for that
reason your Fraternity will hasten to go to the aforesaid church and will
quickly warn the clergy and people of the same church with continual exhor-
tations that they should with one and the same consensus look for a priest to
be put in charge of them, one who might both be found worthy of so great
a ministry and be in no way rejected by the venerable canons. When he has
been proposed, with the solemnity of a decree strengthened by the signatures
of them all, and with the testimony of your Beloved's letter, let him come to
us to be consecrated. We warn your Fraternity also that you should not allow
anyone to be chosen from another church, unless perhaps no one can be found
among the clergy of that same city in which you are carrying out the office of
visitor, although we do not believe that that will happen. But take care before all
else that laymen do not presume to aspire to the honor of any sort of promotion,
and you do not incur danger (Heaven forbid!) to your own order. 504
499. like John above, the bishop of Milan was in regular contact with Gregory; see Ep 9.150.
500. For Eventius, deacon of Ravenna, see Epp 9.187, 235.
501. These shrines in the cathedral of Milan were to be cleared out for the Saints' relics
sent by the pope, and not left for Christian burials at some later stage.
502. The servants (of God) are usually monks, but the cathedral suggests other clerics also.
503. Gaudiosus, bishop of Gubbio in Umbria, is here appointed episcopal visitor of
Tolina (fadinas), but nothing else is known about him. See also the following letter.
504. For this frequently used formula for the appointment of a visitor, see Ep 2.22.

658
THE LETTERS OF GREGORY THE GREAT
9.186 Gregory to the clergy, nobles and people of Tolina I July 599
Learning that your church has long been bereft of the rule of its own bishop,
we took care to delegate the task of visitor for the same church with due
solemnity to Gaudiosus, our brother and the bishop of the church of Gubbio.
In our orders we informed him that nobody should allow anyone to presume
anything concerning the promotion of clergy, income, vestments and church
plate. And you ought to obey his continual exhortations, and without any
complaints, should with one and the same consensus look for a priest to be
put in charge of you, of such a sort who would for no reason differ from the
venerable canons and may be found worthy of such a great ministry. When
he has been proposed, with the solemnity of a decree strengthened by the
signatures of you all, supported by a letter from your visitor, let him come to
us to be consecrated. Take care before all else that you do not presume to
choose a layman, whatever his way of life and merit. 505 And that person
should not only in no way be promoted to the high rank of bishop, but also
know that you could not deserve to be pardoned for this, however much you
protested. But if any of you have without doubt supported a layman, know
that you must certainly be excluded from the holy office and from communion.
9.187 Gregory to Constantius, bishop of Milan 506 I July 599
We have learnt from the report of the bearer of this letter, our common son
and deacon, Eventius,507 who brought us the letter of your Fraternity, that
the clergy of the church of Como, whom you warned with priestly concern
to revert to the unified Church,508 have replied that you have not shown
them the kind of affection that might convince them to return to it, persuaded
by love. They assert that other parties are retaining various properties of
theirs, including a possession called th Aurian villa, which is being kept by
our Church. And indeed, we have praised the concern of your Holiness in
every way, because you have not neglected at all what you had to do. But we
do not allow the aforesaid possession, even if it is legally theirs, to be retained
contrary to the dictates of reason, even if perhaps they have put off returning
to communion. Once the truth is known, we want it to be restored to them.
But if they convert to the unity of the Church, inspired by God, which we
pray for, we are prepared to concede it to them, even if it does not belong to
them. For we do not want them to excuse themselves for any reason, as we
are waiting for them to return to the bosom of mother Chl:1rch as we desire.
505. The pope's very strong aversion to laymen being appointed is apparent, as usual.
In view of what happened in Gaul in the next century, his concern was not unjustified.
506. For Constantius, the bishop of Milan, see Ep 9.150.
507. For Eventius, see Ep 9.184. The two letters were sent together.
508. It is significant that the church of Como, deep in Lombard territory, had abandoned the
Three Chapters schismatics and had returned to conununion with Rome. The return of their
property (its location unknown), whether they owned it or not, is noteworthy.

BOOK NINE
659
But as for the gardens that belonged to your church, as you said in the
letter you sent, and are part of Italica's estate,509 which our aforesaid letter-
carrier also indicated, we shall send over a person there subsequently. We have
clearly taken care amongst other things to request him to learn the truth with
a suitable inquiry, and to do whatever is just. For while we do not allow
others to feel sad contrary to what is just, we are far less able to leave you
feeling shom we love so very dearly.510
As for the other cases, you know what our response is to each item from
the report of our common son, whom we mentioned above. We have also sent
a letter to our most beloved son and deacon, Anatole,511 to recommend
your men, as you wanted.
9.188 Gregory to Anatole, deacon of Constantinople 512 I July 599
Our most reverend brother and fellow-bishop, Constantius,513 hastening to send
his men over to Constantinople for the sake of the benefit of his church, wanted
them to be recommended to your Beloved. Therefore, as far as you can, with
God's help please assist them in a reasonable way, wherever it proves necessary,
and give them your support, so that while they are bolstered by your assistance,
as they desetve, they may be less likely to suffer there, and our aforesaid brother
may recognize the benefits accruing to his church, with your support.
9.189 Gregory to Marinianus, bishop of Ravenna 514 I July 599
We have received the letter of your Fraterni in which you indicated that you
wanted to send your deacon, Florentinus,5 5 over to the royal city, for the
sake of certain benefits for your church. And because you wished that we
should recommend him to our most beloved son and deacon, Anatole, with
a letter of ours, we have taken care to write to him, suggesting that he should
not put off helping him in whatever way he can and thinks necessary, and we
have sent that letter over to you, so that the person directed by you should
carry that letter with him.
509. For Lady Italica, see Ep 3.57.
510. There is word-play with contnstare and tristes, but the verb must be in the passive
('to be saddened') rather than active ('to sadden'). A final i and e were often confused.
511. See the following letter, sent to Anatole. .
512. For Anatole, the pope's emissary in Constantinople, see Epp 1.11; 7.27, 28; 8.24;
9.156, 187-189, 190, 202, 237; 10.14, 21; 11.25, 29. His death is mentioned in Ep 12.6 aanu-
ary 602), after about four years of valuable service on the pope's behalf.
513. For the bishop of Milan, see Ep 9.187 above. The importance of the pope's
emissary in the Holy City is exemplified by the way he is to assist Marinianus' deacon,
Florentinus, during his visit there, sent to obtain benefits for the church of Ravenna.
514. For Marinianus, see Ep 9.118. The person he wanted to promote is unknown, as
are the other cases causing the pope some concern.
515. For Florentinus, deacon of Ravenna, see Ep 9.168, and Ep 14.11, where he is elected
as bishop of Ancona, but despite his sound knowledge of Holy Writ, he is debilitated by old
age and appears to be antisocial. This letter was sent with the following one.

660
THE LETTERS OF GREGORY THE GREAT
But with regard to the person whom you say you want to promote to
hol y orders, we consider that if there is nothing against his way of life, and if
the matter you hinted at has not been brought against him as a charge by any-
one, then you should do what seems right to you. But over the other cases,
we want to write to you asking you to be concerned about them. But after we
have entrusted one to you, and it came to nothing through your neglect, we
chose to keep quiet about the other cases, to avoid losing those in the same way.
9.190 Gregory to Anatole, deacon and emissary at Constantinople I July 599
Our brother and fellow-bishop Marinianus has written that he wants to send
his deacon to the royal city for the benefit of his church. And because he
wanted him to be highly recommended to your Beloved, we suggest with our
present letter that, whenever it proves necessary, you should help him in a
reasonable way and so hasten to assist him in his charges that in his work he
recognizes your love, about which our aforesaid brother is most confident.
9.191 Gregory to Anthelm, subdeacon 516 I July 599
Adeodatus, the bearer of this letter, indicated to us that many years ago he had
founded a building on land under the control of our Church, on the condition
that he should pay two gold coins each year to the Church account, even after
his death, and that the land and the building situated on it should without
doubt remain under Church contro1. But he claims that he has fallen into such
great poverty that he cannot pay these two gold coins each year as he had pro-
mised, and has sought relief over this one matter. Therefore, let your Exper-
ience take care to investigate this. And if he is obviously as poor as he claims,
we want him to be excused from half of the payment due to us, so that each
year he does not pay more than one gold coin. For his old age and poverty
suggest that the burden on him should be relieved, as he asks. But be ready to
manage this matter in such a way that you conserve the ownership of the land
and the building placed on it after his death, with really vigilant and cautious
concern for that Church.
9.192 Gregory to Boninus, defender I July 599
Our son, Fortunatus, abbot of the monastery of Saint Demetrius, which is
situated in this city of Rome, is sending his monks to you, bearing this letter,
seeking to recover slaves under the control of his monastery, who are said to
be hiding in your territory.517 He has asked that your Experience should
assist them with your support. For that reason, we command with the author-
516. For this administrator of the papal patrimony in Campania, see Ep 9.106. The
letter-bearer is unknown, but Gregory's halving of his rent is typical of his generosity
towards those in need, provided their claims proved to be valid.
517. The fugitive slaves hiding in the monastery were to receive no mercy. For the
pope's attitude, typical of that time, see Epp 6.10 and 9.124, 145.

BOOK NINE
661
ity herewith that you hasten to aid and assist them in all ways, as is reason-
able, so that due to your personal presence and support in this case, with the
help of God these orders given may lead more quickly to a healthy outcome.
9.193 Gregory to Anthelm, sub-deacon 518 I July 599
Our glorious daughter, Irene, has indicated to us through her men that agents
of our church are retaining some of her servants without good reason. And
because she seeks to have them restored to her, we therefore order you with
this authority to be keen to investigate the truth with all diligence. But if this
is the case, and they cannot be claimed in the name of our Church, then put
aside all delay and restore them. If perhaps they have become slaves of our
Church, repay their loss by giving substitutes for them. 519 But if perhaps
some are said to belong to our Church, make a decision without any delay,
and let your Experience so bring into effect what has been decided, without
any fuss, that it is not necessary for us to send anyone over to our aforesaid
daughter again over this matter. 520
9.194 Gregory to Anthelm, sub-deacon I July 599
Donatus, bearer of this letter, recalls that he is oppressed over in your territory
by all sorts of violence, and has asked to be supported by the protection of the
Church. For that reason we command your Experience with this authority to
defend the same Donatus, preserving what is just, and not to allow him to be
subjected to any troubles or losses contrary to justice, so that with your
assistance he may have no need to return here. 521
9.195 Gregory to Scholasticus, defender 522 I July 599
We recall having advised your Experience some time ao that, because our
most reverend brother and fellow-bishop Calumniosus 23 has claimed that
he is greatly in need of relief, you should have allotted him an estate 524
from the property of the Church. But the same man is said to have such an
estate, and a very small vineyard owned by our Church, and he asks for that
small vineyard to be leased to him at the same time. So we order with this
authority that you should lease this small vineyard to him for an eighth of a
sovereign, with an exchange of contracts, so that he himself can obtain some
satisfaction from that, and the Church property can be preserved without any loss.
518. For Anthelm, see Ep 9.106, and the following letter.
519. The Latin compensa is the imperative of the medial verb recompensare ('compensate').
520. Gregory's advice is very sensible, but he is keen not to be worried over this again.
521. Again the pope wants the matter to be finalized. Donatus is otherwise unknown.
522. For the defender Scholasticus, see Ep 9.43. In this letter we discover that his father,
Blandus, had been the bishop of Ortona.
523. Calumniosus became bishop of Orcona in c. 594, succeeding Blandus (Epp 1.36 and 4.19).
524. To judge from the other uses of this word, only found in Gregory's Epp 9.72;
13.16, it has the sense of an 'estate' or 'manor house,' not a payment.

662
THE LETTERS OF GREGORY THE GREAT
Furthermore, our most reverend brother mentioned above has complained
to us that you are still retaining possession of the bishop's palace of that
church, and that on the death 525 of your father Blandus, its last bishop, you
kept for yourself the vestments and other items found in the bishop's palace.
Therefore, if that is so, we order you to retire from the bishop's palace with-
out delay, and whatever your aforesaid father is said to have acquired during
the time of his bishopric should clearly be restored from his estate. 526 For it
is known that both the sacred canons and the laws lay down that no one
except the Church alone should have access to the property acquired by a
bishop during the period of his bishopric.
He also asserted that a certain Ferrocinctus 527 nominated our Church
as his heir in his will, and that to the church of Saint John, situated in front
of the gates of the city of Ortona, he bequeathed two homesteads 528 and
fields at Osimo under the title of his legacy, and that they are now being held
by our Church. Because he asks that both of these fields should be handed
over to him, following the will of the deceased, your Experience must read the
words of the will, and if you find that this is so, and there is no reasonable
claim that could be made against our Church by any other party, do not post-
pone handing over the aforesaid homesteads to our brother mentioned above.
For while it is right for us to bestow on them even what is ours, we do not
allow ourselves to keep what belongs to them without good reason.
9.196 Gregory to Januarius, bishop of Cagliari 529 I July 599
Some Jews have come here from your city complaining to us that Peter, drawn
by God's will from their superstition to the worship of the Christian faith,
collected some undisciplined men around him on the day after his baptism,
that is on the Sunday during the actual Easter festival, and with grave sinful-
ness and without your consent, occupied their synagogue situated in Cagliari,
and placed in it an icon of the mother of our Lord and God, and a cross to be
worshigped, and a white vestment that he had worn when rising up from the
font. 53 On this matter, letters from our sons Eupaterius, a glorious gene-
ral,531 and the magnificent governor, Spesindeo, and other nobles of your
525. The Latin occasione means 'occasion' but in medieval times like occassu it often
denoted death.
526. Hartmann in MGH rightly proposed a lacuna here, with acquisierit ('acquired') and
reddere ('restore'). Otherwise, no syntax or sense is possible.
527. Mommsen's emendation in MGH for Ferrocinatum is in C, but neither name
appears elsewhere.
528. The unique word casales suggests 'homesteads,' and campos agrees with Ausimanos.
The letter suggests that each homestead and field is a single item.
529. For Januarius of Cagliari, see Epp 1.47, 60-62, 81; 2.41; 4.8-10, 24, 26, 29; 8.10; 9.1, 11.
530. Gregory paints a vivid picture, as the converted Jew, Peter, uses Easter to claim the
local synagogue for Christ, but the pope is not amused. The bishop had been opposed to
Peter's action, but needs encouragement now to restore the synagogue to the Jews.
531. For Eupaterius, duke of Sardinia and conunander of its Byzantine garrison, see Ep 9.71.

BOOK NINE
663
city have agreed in their witness to these matters for us. 532 And they also
added that you knew about this plan beforehand, and had prohibited the
aforesaid Peter from daring to. do this. When we learnt about this, we praised
you very highly, because you did not want anything to be done which might
be justly censured, as was proper for a truly good priest. And by not involving
yourself at all in these wrongdoings, you have demonstrated that you were not
pleased witlYwhat was done. Therefore, as we consider the intent of your will
and, even more, your good judgment with regard to this affair, we exhort you
with these words that you should remove from there the icon and cross with
the veneration they deserve, and should then restore what was violently
removed. For just as the legal decree does not allow Jews to erect new syna-
gogues, even so it also does permit them to retain their old ones without being
disturbed. 533
Therefore, the Peter mentioned above, and the others who provided him
with support or agreement in this wicked lack of self-control, should be
warned not to reply that they did this with Christian zeal, thus forcing the
Jews to be converted. They should also know that such temperance should
rather be used in dealing with them, that willingness may be drawn from
them, and they are not dra¥ed in against their will. For it is written: 'I wi:ll
freely sacrifice unto you,53 and likewise: 'And of my own will I shall con-
fess to him.,535 So let your Holiness take pains to bring peace among the
inhabitants of your city, as it deserves, by bringing to you your sons who are
just as displeased about it as you are, and giving them priestly encouragement.
For you ought not to let your people be divided, especially at this time, when
there is fear over the Lombard enemy.
Weare no less worried about you than we are about ourselves, and so we
have taken care that this should be indicated to you at the same time. Once
this truce is over, Agilulf, the king of the Lombards, will not make peace. 536
And so it is necessary that your Fraternity should take care while you can that
your city and other places are defended more strongly, so that when the
enemy comes there, faced by the anger of God, he may not find anything to
harm and will retreat in confusion. But we also take thought on your behalf
as far as we can, and we warn those whose concern it is that they should pre-
pare themselves to resist him with God's help. For just as you consider our tribu-
lations as yours, even so in the same way we count your afflictions as our own.
532. The governor of Sardinia, Spesindeo, reappears in Ep 11.12. The letters from the
local nobility cleared Januarius of any complicity.
533. See Codex Justinianus 1.27.1.12.
534. Ps 54 (53):8.
535. Ps 27:7
536. For Agilulf, king of the Lombards, see Epp 4.2; 5.34, 36; 6.33, 34; 9.11, 44, 66.
Gregory was delighted with the truce but suspected that Agilulf was still spoiling for a fight.
The bishop was to prepare Sardinia against attack, helped by Eupaterius and Spesindeo.

664
THE LETTERS OF GREGOR Y THE GREA T
9.197 Gregory to Eusebius, archbishop of Thessaloniki 537 I July 599
IT we consider, my very dear brother, how great the power of peace is, we know
with what keenness we should cultivate it. For indeed our Lord and Redeemer
deigned to leave and grant this to his disciples as a great gift,538 so that through
this peace he might make those who were joined to him with the finnness of faith
his consorts in pious participation. For it is written: 'Blessed are the peacemakers,
for they will be called the sons of God.,539 Whoever, therefore, desires to be
an heir to our Father should be ready to be his son by guarding this peace. For
he who provides a place for discord, has certainly decided that he should have no
chance of such a great gift for himself. And so, since by the grace of God the
Catholic sincerity of your faith has been made so clear to us through your
rectitude, as it should be, we are in very great suspense and are greatly amazed that
you allow those whom you know have a sound belief and upright thoughts to be
tempted to sin by the failings of certain men, to no purpose, so that the reputation
of your Fraternity is blackened by the fault of others. For in what way would you
be without suspicion of error, if you are not impatient with a person who errs?
Or what value would you place on yourself, if you do not realize that open
satisfaction purifies what the felVor of faith demands?
For indeed, it is said that your priest Luke and cleric Peter are unwilling
to accept the synod of Chalcedon, and thereby the hearts of your orthodox
sons are being disturbed by this dreadful scandal. As your sons' zeal not only
deselVes praise but also should be encouraged in every way, we suggest that
your Fraternity should not cease to investigate this matter with all vigor and
concern. And if you find them innocent of this wickedness, you should
remove the temptation from the minds of your sons, being satisfied by them,
and among all the heresies, they should anathematize both Severus and Nestor-
ius,540 so that purification should produce love towards those who have
been alienated from true Christianity by false suspicion. For one healthy desire
for concord binds together those held by a sincere and single confession of
Catholic truth, and satisfaction for those in doubt should not be thought un-
worth, since the word of the Lord teaches us: 'Despise not one of these little
ones. ' 1 And so, he who does not want to be despised by the teacher should
not reject his words. For even he whom our Redeemer has testified is 'his
chosen instrument,542 warned us to preselVe 'unity of spirit in the bond of
537. For Eusebius, archbishop of Thessaloniki, see Ep 9.157, where he was among the
eight bishops of Greek cities warned not to accept the 'universal patriarch' title.
538. See In 14:27.
539. Mt 5:9.
540. Severns upheld the heresy of Monophysitism and Nestorius his own heresy. Both
of these extreme Christological positions were condemned by the synod of Chalcedon. As
in Ep 9.157 and in many other letters, Gregory argues persuasively for Church unity, free
of the divisiveness of presumptuous titles and unholy heresies.
541. Mt 18:10.
542. See Acts 9: 15: 'This man [Paul] is a chosen instrument of mine.'

BOOK NINE
665
peace.,543 Wherefore, whoever does not refuse to hold himself with this bond
of salvation, must pursue what comes with peace, and not provide a place for the
enemy, so that once unity is achieved, that man can be crushed more firmly who
was able to attack savagely through the division of his brethren.
But if they are wounded and caught by the javelin of this error, which we
hope will never happen, the cure of ecclesiastic encouragement should be
applied ta-diem, so that they either remain among the Lord's flock, if they
have been healed, or they are cut out from the united body of the Church,
thus making great profit arise from a moderate loss, and freedom for the whole
from the loss of a part. For even the concern of a provident shepherd would
not delay in ejecting a slothful sheep that refuses a cure, so that it does not
contaminate the others with the stain of its sloth, nor would he put off
ejecting it from the flock of healthy sheep, knowing that he cannot preserve
the health of the other sheep other than by ejecting this one. For that reason,
I warn you again with fraternal love that you should examine this with the
greatest vigilance and preserve what we have written with the greatest zeal, so
that you do not put the true faith that you bear in doubt through association
with others. For he who does not correct what should be cut out, commits an
offence. Therefore, you must consider in every way with great concern and
great foresight that their character is not a temptation for others, and their
reputation does not harm you at all, so that the shepherd's profits from the
sheep entrusted to him may benefit your Fraternity as much as your sincere
affection and trusted care makes you concerned over their protection.
9.198 Gregory to Januarius, bishop of Cagliari 544 I July 599
A well-known statute has decreed that those entering a monastery for the sake
of conversion should have no right to make a will, but their property should
come under the control of that monastery. Although this is known to almost
everyone, the report by Gavinia, abbess of the convent of Saints Gavin and
Luxorius, has caused us great astonishment. For she asserted that after the
abbess of her convent, Sirica, had taken over the control of the convent, she
made a will and left legacies to various people. 545 And while we inquired
about the concern of your Holiness, and why you allowed property belonging
to the convent to be kept by others, our common son, Epiphanius,546 your
archpriest, came to visit us. He replied to us that the above-mentioned abbess,
up to the day of her death, had been unwilling to wear the monastic habit, but
543. Eph 4:3: 'preserve the unity of the Spirit through the bond of peace.'
544. For Januarius, see Ep 9.196.
545. As we see below, Sirica had died, succeeded by Gavinia as abbess. Gregory upholds
the law and orders the return of Sirica's bequests to the convent, to be found in a hostelry.
546. For Epiphanius, see Epp 3.36 and 4.24, where he is a priest in the church of
Cagliari, and this letter and Ep 14.2, where he has been promoted to archpriest there. His
presence in Rome is very helpful for the pope, as he resolves a very tricky situation.

666
THE LETTERS OF GREGORY THE GREAT
had kept on wearing the kind of dresses used by elderly widows 547 in that
place. To this the aforesaid Gavinia replied that this had almost been allowed
through custom, so much so that she alleged that the abbess who had served
before the aforesaid Sirica had worn the same sort of clothes. We had begun
to feel uneasy about the nature of the clothes, and to no small degree either,
and we thought it necessary to seek legal opinion, both from our financial
advisers and from other learned men of this city.
Dealing with it, they replied that after an abbess had been installed by a
bishop with the usual solemnity, and had been in charge of the management
of a convent for very many years, right up to the end of her life, the nature
of her clothing might perhaps fall to the responsibility of the bishop, who
allowed her to be so dressed, but that this could not have caused damage to
the convent. Rather, the property she owned clearly belonged by law to that
place, from the time when she entered it and was appointed abbess. And so,
since Gavinia asserts that a hostelry wrongly retains possession of the illegally
bequeathed goods, we suggest with these words that, because both the convent
and that hostelry are situated in your city, you ought to deal with the case
with all care and diligence, so that if that property derives not from an existing
contract, but from the legacy of the above-mentioned Sirica, it must be
returned to the aforesaid convent without any complaints or excuses.
But if perhaps it is said to have come from another contract, then either
your Fraternity should learn the truth and decide between the parties what the
order of law suggests, or they should select judges for themselves with mutual
consent, to decide who is telling the truth. Whatever they decide, you should
observe it carefully, so that no quarrel remains between those venerable places,
which should support each other with mutual concord and peace. And so,
with regard to all the other items retained from the will of the aforesaid Sirica,
seeing that none of them are permitted by legal sanction, your Fraternity must
apply your concern and priestly zeal to ensure that they are returned entirely
to the control of the convent, through the concern of your Fraternity. For it
has been clearly sanctioned by the imperial constitution 548 that what is done
contrary to the laws is not only without legal standing, but should also be
considered as having never been done.
9.199 Gregory to Fantinus, defender of Sicil y 549 I July 599
Sabin us, a most illustrious gentleman and the bearer of this letter,550 has
indicated to us that it was customary at Lilybaeum in the past that the citizens
547. The noun presbytera was used for the 'wife of a priest' or for 'an elderly widow,'
the likeliest sense here. The difference in cut and color (black) would not have been a very
great one. Gregory duly investigated the unusual clothing worn by Sirica (and her predeces-
sor) and saw it as the bishop's fault, if anyone's, while arguing that it could not harm the
convent. This discussion of the abbess' attire is unique in the letters.
548. See Codex Justinianus 1.14.5.1.
549. For Fantinus, the manager of the pope's patrimony of Palermo, see Ep 9.8.
550. This Sabinus only appears here, as defender of the Lilybaeum patrimony.

BOOK NINE
667
of that city should cover the expenses from their own pockets when there
were various extra costs. 551 While they complained that they were suffering
over this matter, he said that he agreed with them on this, together with the
one-time Bishop Theodore,552 that in his church, they should write down
a donation of a certain portion of their wealth, and he would take on this
burden for himself, and with their return secured, he himself would pay
whatever  necessary from the church funds. But he said that he himself,
throughout the thirteenth and first indictions, when he had filled the office of
defender of the aforesaid city, had spent what could be paid from church funds
from his own pocket in the absence of the bishop.
And because he demands that what he spent ought to be refunded to him,
we order your Experience, therefore, to take care to warn our most reverend
brother and fellow-bishop, Decius,553 that he either decides on a peaceful
arrangement, if it is so, or else certainly, if he believes he can for any reason
defend himself from the repayment of the expenses, let the two parties meet
before you as judge. Thus search for the truth with more diligence and
whatever the rule of justice shall suggest to you, make a decision without any
delay, so that the case comes to an end in a reasonable manner, and a delay
does not wear out the parties before you in any respect.
But if he considers the donations that have been discussed as onerous for
his church, and perhaps wants to refund them to the donors, if any of them
who receive the refunds are clerics, they should be warned by you in the same
way, that they should either pay following the portions which they were
accustomed to give, or certainly, if they want to argue against it, the conten-
tion between the parties must be solved by your judicial inquiry, so that
neither party complains of having suffered prejudice without a proper hearing.
But as for the other cases, which our above-mentioned letter-bearer asserts that
he has with our above-mentioned most reverend brother, in the name of the
holy evangelists, we want them to be settled by your judgment.
9.200 Gregory to Romanus, defender of Sicily554 I July 599
In the month of November of the present second indiction, we ordered your
Experience with our injunction that you should return to Callixenus, the son of
Stephania,555 the house of Cathena, a possession given by Mammonia, the
551. This letter shows a way in which the wealthy citizens and the bishop could help
those struggling under a crippling burden of imperial taxation.
552. See Ep 3.49, sent to Theodore as bishop of Lilybaeum, and Ep 5.23, reporting his
death very early in 595. He is referred to as its last bishop in Epp 6.13; 9.4 and here.
553. Oecius was chosen as bishop of Lilybaeum in Ep 6.13, to succeed Theodore, and
appears as its bishop here and in Ep 9.233, where he is asked to support a new convent.
554. For Romanus, the defender of the pope's Syracusan patrimony, see Ep 9.22. This
is his twenty-third letter to him in Book 9.
555. For the affair of Callixenus, see Ep 9.48, sent in October/November 598. Gregory is not
impressed by Romanus' excuse, and repeats his demand for the house and donation to be handed
over to the destitute young boy. As usual, the pope supports an easily cheated child.

668
THE LETTERS OF GREGORY THE GREAT
grandmother of the same Callixenus, to our Church as a present, and should
refund her donation in the same way. It is said that you put off doing this
with this excuse, that notification of that donation had not been entered into
the account book. 556 Please realize that your remark was not appropriate,
since the transcript of our injunction was quite able to suffice for your
protection. And so, adopt the present authority and restore the aforesaid house
and donation to the aforesaid orphan, Callixenus, without delay. For we know
what he himself thinks is just also, and yet we are bestowing the above-
mentioned house to that aforesaid orphan as an act of kindness.
9.201 Gregory to Sergius, defender 557 I uly 599
Our son, the magnificent gentleman, Occila, 58 tribune of the city of Otranto,
has visited us, and we know that he took a slave to his place 559 called Peter, a
skillful baker,56O from the control of my brother, and we have heard that that
slave has now slipped away in flight and has returned to those parts. And so, before
that same slave can reach the city of Otranto, let your Experience, with all the
speed you can muster, send notes to the bishop of the city of Otranto and to the
aforesaid tribune or to someone in your place that you know. Tell them that they
should hold the wife and children of the aforesaid slave extremely carefully, and be
very concerned about the slave himself. See that he is detained when he comes, and
do all-you can to send him over here 561 soon, through a reliable person, placing
on board ship all of his goods and whatever goes with them. And so, let your
Experience achieve this with all efficacy and ingenuity, and without incurring our
anger over any neglect or delay, which we do not wt.562
556. The technical terms for accounting come from the Greek 7rox'(J1rTVlCa (polyptyehis)
and xapaaTa (eharaxata), literally 'scratched' or 'inscribed,' used here for 'written.'
557. For the defender of the patrimonies of Calabria and Apulia, see Epp 8.9; 9.89, 111, 113.
558. The name seems to be Gothic, and Occila appears again in Ep 9.206. He has visited
Rome here, on the way to Ravenna, and has returned from there to Otranto in Ep 9.206.
559. The eum in the Latin should be reflexive, despite the passive 'is known,' but it may have
come from ad 4: ocum su ]urn, homoioteleuton, the I confused with e. The town is on the straight
of Otranto, on the heel of Italy, south of Brindisi. It was a large town in Roman times, popular
for its good climate and fishing, but was sacked by the Turks in 1480; see Epp 9.170, 206; 11.57.
This is one of the very few references to Gregory's family in the letters. Forced to leave his wife
and children, the baker tried to get back to them, at the home of the pope's brother, but the ship
shows that he was sent to Rome. As his patrician brother, Palatinus, lived in Rome (Epp 9.44,
11.4) this was an otherwise unknown brother. The four letters show the pope's special interest
in the town of Otranto. See Ep 6.21 for Bishop Peter as visitor to Brindisi, Leece and Gallipoli.
For the pope's unnamed brother, see Martyn, 'Six Notes,' esp. 12-15.
560. The unique adjective pistoriciae from pistor ('baker') is a variant for pistoriae, a
preferable reading here. The dittography of riri points to its origin.
561. The hue in C2 c is needed ('to here'), rather than hie ('here') in the other manu-
scripts and in Norberg, an extremely common confusion in the letters.
562. The pope was very persuasive, using the threat of his anger, after stressing the need
for great care, speed and cunning. He clearly wanted his brother's baker, and did all he
possibly could to get him. Occila may have sung his praises while in Rome!

BOOK NINE
669
9.202 Gregory to Anatole, deacon 563 I July 599
The bearers of this letter, who with the compassion of God have reverted from
the schism of the Istrians to the unity of the Church, are making many complaints
about the depravity of the bishops who are in those parts. And they are hurrying
to Constantinople over that matter, and ask that your support should be provided
for them. Therefore we exhort your Beloved with these words that you should
support theR(to a reasonable extent, and assist them so that with your help they
may be less fatigued when they get there and may more easily obtain what is just.
9.203 Gregory to Vincent, Innocent, Marinianus, Libertinus, Agatho and
Victor, bishops of Sardinia 564 I July 599
We have learnt that after the Easter festival, it is the custom of your island
that you should go or should send your emissaries to your metropolitan, and
that he himself should send a letter to you with a declaration about the date
of the following Easter, whether you know it already or not. 565 And from
what is said, some of you put off doing this in the usual manner and thereby
corrupted the hearts of others also to be disobedient. It is added as well that
from among you some who seek places overseas concerning cases arising for
their churches, have the audacity to travel there without the knowledge or the
letters of the aforesaid metropolitan, as is ordained by canon law. 56
And so we exhort your Fraternities to follow the ancient custom of your
churches, and as you should accept the declaration over Easter, so also, if necessity
should compel any of you to travel anywhere over personal cases, you ought to
request it from that metropolitan of yours, following the rule imposed on you,
and you should not presume to ignore him in any way. The exception is if it
happens that you have some case against your same metropolitan, which we do
not expect. Then those who are in a hurry to seek a judgment over this from the
apostolic see, should be allowed to do so. For you know that it is permitted
through the canon laws, even by the institution of the ancient Fathers.
9.204 Gregory to Vitalis, defender of Sardinia 567 I July 599
It has been indicated to us that some clerics of the church of Cagliari are
escaping the discipline of their own bishop, by seeking the support of your
563. For the deacon, Anatole, the pope's emissary in Constantinople, see Ep 9.188. He
is again expected to provide moral and physical support for this group of clerics.
564. See the next two letters. These bishops, together with J anuarius, seem to make up
the Sardinian bench. Bishops Innocent and Libertinus appear with J anuarius in Ep 13.4,
Marinianus, bishop of Porto Torres, appears in Epp 1.59; 9.11; 10.3 and Victor, bishop of
Fausiana, in Epp 4.29; 9.203; 11.7, 12, 15.
565. This practise appears to have been followed at that time in the churches of
Carthage and Milan as well.
566. See the Third Council of Carthage, canon 28, and Justinian, Novel/ae 123 c.9,
where it is made illegal for bishops to leave their province and go overseas on legal business
without their metropolitan's permission.
567. For Vitalis, administrator of the papal patrimony in Sardinia, see Epp 9.2, 124, 205.

670
THE LETTERS OF GREGORY THE GREAT
defense against him, and through this (terrible to relate) they are becoming
insolent. If that is so, we have found it really hard to accept it. It is also said
that they are deserting the activities of their own church and are occupying
themselves with setvices and labors for other men, and when they have claimed
the name of soldiers of Christ, they are found to be on the other side. And so, do
not let your Experience presume to do anything of this sort hereafter, but if a
culpable error emerges in any cleric, as is usual, in which they ought to seek you
as their helper, approach that bishop in a reverend manner and, so that he may
learn the merit of the case, appear before him not in defense of a fault but
rather as an intercessor, so that with this precaution, you may provide support
for the priest asking for it, and also the rights of the person in charge may not
be disturbed. But if there are some who have asked for justice, the help of the
apostolic see should not be denied them. Even so, the reverence of each single
bishop should be preserved in such a way that the discline of the clerics is
not subverted at all by the defense of your Experience. 68
It has also been said to us that farmers on the property of that church of
Cagliari have deserted their own fields and are at work in cultivating private
properties. The result of this business is that the possessions of the Church are
going to ruin, with their own farmers occupied in other estates, and they become
incapable of paying their tribute. 569 In this matter we want your Experience to
be extremely concerned, and not to permit anything like this to be done hereafter,
as we have given you our authority. You will know that if you neglect this, from
then on our anger will be aroused against you over your inadequate concern.
We have also learnt that monasteries of monks and. of nuns also, are causing
a disturbance, each over its own caprice and over the execution of various cases,
and we heard this with very great concern, and from it we warn your Experience
to accept our authority and not permit anyone to practise this again. But it should
be the concern of the bishop of that place, under whose control they live, to settle
their cases and their benefits. For it is extremely incongruous that he should be
omitted and some other person should involve himself in their cases. But their
bishop ought to arrange their lives with appropriate and regular guidance. For he
is compelled to render an account over the souls entrusted to him. 570
9.205 Gregory to Januarius, bishop of Sardinia I July 599
It has come to our attention that some of your clerics are puffed up with a
feeling of pride, which is terrible to relate, and avoid obeying the orders of
your Fraternity, and they occupy themselves rather with services and labors
for other men, as they desert the activities of their own church, where they
568. This is an interesting picture of the overlapping jurisdictions of the defender, who
was the pope's representative, and the local bishop, and of the way in which the priests
might use one against the other. Gregory provides very sound advice.
569. This was an important part of Church revenue. Added to untilled fields, the farmers'
loss to private estates was in urgent need of rectification, at the risk of the pope's anger.
570. The problems of the monks and nuns are not clear, but the bishop is to sort them out.

BOOK NINE
671
are needed. We are most amazed over this matter, as to why you do not apply
the rule of Church discipline to them, and do not restrain them with the curb
of strict control, according to the rule of the office you undertook, as they
wander dissolutely off the beaten track. It is also said that some of the same
insolent clerics are running to the patronage of our defender, Vitalis, so that
they can be defended against you. For that reason we have sent a letter to him,
telling himA10t to dare to defend any of your clerics against you hereafter,
without a very good reason. However, if a culpable error emerges and it is not
serious, but might deserve a pardon, he should appear before you as an inter-
cessor rather than as a defender. And so, be on you guard in case news reaches us
again concerning the contempt of those subjects of yours. 571
We also learnt that a certain widow left her fortune to the monastery of
Saint Julian. But that fortune has been stolen by a cleric of yours, who used
to look after the affairs of that dead woman while she was still alive, and now
is being cunning about its return. And so we exhort you that if what is said
should prove to be clearly true, you should have him forced by a strict
treatment to make haste in restoring the goods bequeathed to the monastery,
without any deductions, and he should be compelled to return with loss of his
honor what he ought not to have approached, if he wanted to preserve the
purity of his faith. I believe, however, that your Fraternity would consider,
even without saying it yourself, how shameful it is that we seem to be advising
your Fraternity to restrain a cleric of yours with vigorous discipline. 572
For we exhort your Fraternity more strongly to be on guard with astoral
care against the worshippers of idols and soothsayers and fortune tellers, 73 and
to preach against men of this sort in public, among the people, and to recall them
with persuasive encouragement from the corruption of such great sacrilege and
from the intensity of divine judgment and from danger in their present lives.
Those you find unwilling to improve and correct themselves from such beliefs, we
want you to arrest with felVent zeal, and indeed, if they are slaves, beat them with
lashes and torments, by which they might achieve purification. 574 But if they
are free men, they deselVe to be confined, and they must be directed through strict
penitence, so that those who are contemptuous of words they hear that are salu-
tary and recall them from the danger of death, might at least be brought back to
the desired sanity of mind by their bodily torment.
571. This repeats Gregory's concern over the two centers of power in the previous
letter, but this time it is directed to Bishop Januarius.
572. Gregory hints that the bishop should have ensured that the widow's fonune went to
the monastery, without his prompting. It suggests that the cleric was rather too cunning for him.
573. See Epp 4.23, 26 and 11.33 for these ever-popular enemies of the Church.
574. The Romans only accepted slaves' evidence under torture, yet the whipping and
torments were not abnormal in Gregory's day, it seems, but in this case to purify them. For
his often harsh attitude towards slaves, who were the ever-present background of his day,
see Epp 6.10 and 9.124, 145, 192, 201. But see Ep 9.210 for him protecting them.

672
THE LETTERS OF GREGORY THE GREAT
It has also been indicated to us that you committed the care of your patri-
mony to certain laymen, and afterwards they were apprehended while in flight
after robbing your farmers, but they are putting off returning the properties that
they retain improperly, as if they are under their jurisdiction, because they are not
subject to your control. And they proudly refuse to give an account of their
activities. IT that is so, it is appropriate for it to be strictly investigated by you, and
for you to examine the case between them and the farmers of your church in great
detail. And whatever fraud is discovered in them, they must be forced to return
the goods with the penalty established by law. But for the rest, your Fraternity
must take care not to entrust Church properties to men who are secular and are
not living under your rule, but to clerics who are approved by your office. IT you
can find any wickedness in them, you should be able to correct what has been
done illegally, as they are your subjects, and as their official status before you
benefits them without giving them an excuse. 575
9.206 Gregory to Occila, tribune of Otrant0 576 I July 599
Learning that your Greatness has returned successfully to the city of Otranto from
the district of Ravenna, by the order of our most excellent son, his Lordship the
exarch, we received the news thankfully and we offer prayers to our Lord, who
arranges your actions with the help of his favor. Indeed, our brother and fellow-
bishop Sabinus 577 has come to us with a report of serious complaints from his
citizens. He asserts that that they have so far endured many unlawful acts at the
hands of Viator, ex-tribune of the city of Otranto. And so we salute your Great-
ness with fatherly affection, and exhort you to punish with judicial correction any
earlier misdeeds you learn about. For indeed you know that the place itself is the
property of our Church, and those few farmers who have remained there, if they
are afflicted by a lack of services or violent seizures, desert that place, and an
opportunity is given to the enemy to invade that land, which we do not want to
happen. 578 Therefore, we recommend to you especially the aforesaid bishop and
all the inhabitants of that place, asking that they should not only not be burdened
by any illegal injunctions, but should feel rather that your support is there to help
them in every way, due to our recommendation, so that Saint Peter, the prince
575. As in the previous letter, the conflict between secular tenants of Church land who
robbed other farmers, and arrogantly ignored the Church, needs to be investigated. The
bishop's leasing of this land proves to have been most unwise.
576. For this tribune, who had recently visited Gregory in Rome while en route to
Ravenna, and was now back in Otranto, see Ep 9.201.
577. Sabinus seems to have succeeded John (see Ep 3.45) as bishop of Gallipoli before
595. See the next letter. During the interim, Bishop Peter of Otranto was acting as the
diocese's episcopal visitor (see Ep 6.21). The ex-tribune Viator, charged with illegal acts
against the bishop, is otherwise unknown.
578. The 'enemy' would be Lombard troops, ready to occupy unoccupied Church land,
to the pope a very dangerous situation. The few farmers left must be treated fairly, free of
illegal injunctions and inadequate services.

BOOK NINE
673
of the apostles, whose property it actually is, may recompense you, and we may
please ourselves more promptly with your benefits.
9.207 Gregory to Sabinus, bishop of Gallipoli 579 I July 599
It has been indicated to us that people in the castle of Gallipoli, over which we
appointed you as priest by the grace of God, are being afflicted by serious troubles
over varioatters and are being worn out by their long-lasting setvices and their
many expenses. And so we exhort your Fraternity, because that place also is
understood by common knowledge to belong to our Church that you inspire
your Solicitude with the zeal of a righteous defense and do not allow them to be
plagued by illegal actions. For we have also had copies of the church's privileges
given to you from our letter-case for the reason that when you are fully informed,
you may be well aware of how you might defend the inhabitants of that place.
We also desire that you should keep the people on that estate of Galli-
poli 580 under the care of your Solicitude in future, from the third indiction, and
you should be extremely careful over relieving their troubles. And after applying
the care of your Solicitude, we want you to get to know the resources of each
individual with caution, seeing what they could provide for the benefit of the
Church from their income, and we want you to arrange the payment of each of
them according to their resources. Your Fraternity should make it well known in
detail about this arrangement, and not put off indicating what the people
themselves of the whole estate of Gallipoli can pay, so that we may know what
we can spend from that income, with the help of our Lord. But we have sent
orders to Sergius our defender,581 that in this matter he should not only not
dare to be opposed to you, but should rather support you whenever he can.
9.208 Gregory to Fortunatus, bishop of Naples I July 599
The bearer of this letter, the abbess Agnella, mentioned to us that soldiers are
staying as guests in her convent. And we have been totally amazed at the lack
of concern of your Fraternity. Why did you put up with this patiently and
not have it remedied with all speed? Therefore we exhort you that even now
you should be eager to threaten those involved urgently, so that they are
removed from there without any excuse, and so that none of them receives his
daily allowance 582 there any more, and the cunning enemr83 cannot find
an opening and rejoice greatly (Heaven forbid!) over the deceitfulness of the
religious habit. 584
579. See the letter above. In the Latin, the Callipolitanus is best taken as 'of Gallipoli.'
580. The estate was probably within the fortress, rather than a separate area.
581. The defender, Sergi us, is to support Sabinus in enforcing the Church's privileges
and its financial arrangements.
582. The past participle of metor, metatum, is used as a noun here (what is 'measured out').
583. It is Satan, in this context. Gregory sees the very real danger of young soldiers
staying in a convent, their daily allowance suggesting more than a brief billeting.
584. From the last words, some of the soldiers and nuns were misbehaving.

674
THE LETTERS OF GREGORY THE GREAT
9.209 Gregory to Serenus, bishop of Marseilles I July 599
Do not blame the fact that we have been so late in sending a letter to your
Fraternity on our idleness, but on our busy life. However, we recommend to
you in every way the bearer of this letter, our most beloved son Cyriacus,
abbot of our monastery.585 See that no delay keeps him in the city of Mar-
seilles, but rather let him set out for our brother and fellow-bishop, Syagrius,586
with the support of your Holiness and with God's protection.
Furthermore, we indicate that it has recently come to our attention that
your Fraternity saw some people adoring images, and you smashed those
images and threw them out of the churches. 587 And we certainly applauded
you for having had the zeal not to allow anything made by human hands to
be adored, but we judge that you ought not to have smashed those images. For
a picture is provided in churches for the reason that those who are illiterate
may at least read by looking at the walls what they cannot read in books.
Therefore, your Fraternity should have preserved them and should have prohi-
bited the people from their adoration, so that both the illiterate might have a
way of acquiring a knowledge of history, and the people would not be sinning
at all in their adoration of a picture.
9.210 Gregory to Romanus, defender of Sicil y 588 I July 599
Luminosus, the bearer of this letter, has asserted that he and his wife have
been suffering violence at the hands of Salusius, a very famous gentleman, and
he was compelled to come here due to that need. Therefore, because he asserts
that he is a slave of the church of Saint Mary, which is in the parish of the
church of Saonara, it is necessary that he should be defended by the Church's
protection. 5 9 And so, let your Experience not cease to supply Church sup-
port for the aforesaid suppliant, and to warn the man about whom he com-
plains that he must restrain himself from disturbing them. But if it is true that
he says that he can come to terms with them in a reasonable way, let it be
concluded by the judgment of a jury, and whatever should be decided, let it
be fully implemented in every way.
585. For his trusted abbot, Cyriacus, see Epp 4.25, 25-27; 5.2; 9.1, 11.
586. For Syagrius, bishop of Autun, see Ep 6.55 and 8.4, and the Introduction, pp. 55-56.
The participation of the abbot, one of the pope's most trusted diplomats, in a mission to the
Queen's favorite bishop, Syagrius, gives us a fascinating but fragmentary insight into Gregory's
likely relationship with Merovingian Gaul at the rum of that century; see-- Ep 9.214.
587. Some scholars quote this letter as an early example of iconoclasm in the West. Gregory
accepts the images of biblical events and persons as books for the illiterate, with a suggestion of
special pleading. As adoratio was used for Gods and Saints, their lives providing the history, so
was veneratio for relics and holy humans; see Ep 11.10 on this same topic and bishop.
588. For Romanus, see Ep 9.22.
589. This letter is rare in Gregory's concern over the slaves, Luminosus and his wife,
as her uxorem shows the pope's recognition of their marriage, rather than consortem. This
may be due to some special service to the church of Saponara, which must defend them
against the violence of the aristocratic Salusius, who may have once owned them.

BOOK NINE
675
9.211 Gregory to the clergy, nobles and people of Rimini 590 I July 599
We have not been at all tardy over your likely desires, for we have now
consecrated for you our brother and fellow-bishop, John. And so on as usual.
9.212 591 Gregory to Wantilonus and Arigius of Gaul 592 I July 599
It leads to greater praise for your Glorious selves that Hilary, the bearer of this
letter, truat he is being relieved by a strong defense, if he has deserved to
obtain the favor of your protection. For he thinks it so great, as it really is,
that he has been keen to apply our recommendation of him also to help him
obtain it. And so, since we see him eagerly wanting to flee to your patronage,
we have decided not to put off writing on his behalf, trusting that you freely
bestow a defense on those who seek it, just as much as you know that those
in that sorry situation are awaiting it as suppliants.
We greet your Glorious selves over that matter with fatherly affection,
and we ask that our aforesaid letter carrier may find your patronage, which he
greatly desires, since he asserts that he is subject to the hostilities of some men
for no good reason. And do not allow him to suffer any trouble, or any men-
tal distress, contrary to what is just. But let the grace of your patronage
protect him from all affliction that has been forced upon him with no good
reason, but through the will of his adversaries. Thus he might rejoice at having
found the refuge there in you that he longed for, as he hopes, and others
might learn to seek solace from you in their tribulation in the same way,
which could be profitable for your rewards.
9.213 Gregory to Brunhilde, queen of the Franks 593 I July 599
In the government of a kingdom, virtue needs justice and power needs fairness,
and for this neither can suffice without the other, but it is clearly shown how
brightly your care for these qualities shines forth through your love, from the
fact, certainly, that you govern a large number of races in a praiseworthy
manner. And so who could consider this and not trust in the goodness of your
Excellency, or be doubtful over obtaining what he wants, when he decides that
he should ask for those things from you that he knows you can bestow freely
on your subjects? Therefore, the bearer of this letter, Hilary, a servant of your
Excellency, believes that he might be helped by our intervention before your
power, and has asked to be supported by letters of ours recommending him,
as he thinks it certain that he would deserve richer rewards, as you grant them
to others, if our intercession were to speak on his behalf.
590. For other letters about Rimini, see Epp 1.56; 2.11; 3.25; 5.47-49; 6.45; 9.139-141.
Its bishop, John, will reappear in Ep 14.11.
591. This letter was sent with Epp 9.213 and 9.226.
592. For the Gallic patrician, Arigius, see Ep 6.59. Wantilonus only appears here. The
Hilary may be the one mentioned in Ep 3.33. Gregory does not explain his support for him
before the queen, through her two Gallic courtiers.
593. For Brunhilde, see Epp 6.5, 58, 60; 8.4; 9.214. Here Gregory repeats his plea on
behalf of his letter-bearer, Hilary.

676
THE LETTERS OF GREGORY THE GREAT
Therefore, we offer our words of greeting to you with the affection of
paternal love, and because he claims that he is struggling for no reason against
the hostilities of certain men, we ask that the protection of your Excellency
may defend him, and that with your command you may direct him to be safe,
so that he cannot be oppressed unreasonably. From this, with your command
and your support, no one's hostility should have an opening for injustice and
merely to satisfy a whim, and we should offer thanks for having obtained
what we asked for, to increase your reward. And may your Excellency be re-
warded by Saint Peter, prince of the apostles, whom you venerate with Christ-
ian devotion, in granting us what we want.
9.214 Gregory to Brunhilde, queen of the Franks I July 599
Bishop Gregory, servant of the servants of God, greets his most glorious and
most excellent daughter, her Ladyship Queen Brunhilde. 594
While the royal concern of your Excellency is praiseworthy wherever you
rule, you ought to show yourself more vigilant and provident, for an increase
in your glory, so as to prevent those whom you rule with your advice exter-
nally from perishing internally. And so, after the glory of this temporal
kingdom that you rule, may you, through the fruit of your pious concern, and
by the grace of God, reach kingdoms of eternal joy. Indeed, we trust that this
can happen to you for this reason, if among other good deeds you take care
of the consecration of bishops.595 For we have learnt that their office is
handled with such great presumption there that laymen are suddenly conse-
crated as bishops, and that is extremely serious. But what are those men going
to do, what will they provide for their people, who aspire to being made
bishops not to benefit the people, but for their own honor? And so, as these
men have not yet learnt what they should be teaching, what else is achieved
other than that the illegal promotion of a few men may become fatal for
many, and the observance of Church government may be brought into confu-
sion, because no regular order is being preserved there? For whoever comes to
that rule unexpectedly596 and hurriedly, with what admonition will he
edify his subjects, when his example has taught them nothing reasonable, but
what is sinful? It is certainly shameful, quite shameful to command others to
obey what he himself does not know how to maintain.
594. This opening in Norberg did not appear in the MGH edition.
595. Gregory's concern in this matter was continuous, and was not confined to the
Gallic Church (see Epp 5.58; 9.216). For this concern, see also the affair over Maximus of
Salona (Epp 4.20; 5.6, 39; 6.3, 25; 8.34; 9.150, 155-156, 178-179) and his instructions over the
consecration of bishops for vacant Italian sees (Epp 9.100-101, 185-186).
596. The manuscripts are divided, but Norberg prints the unique form improbitus, fol-
lowing C and also Vatican City, Biblioteca Apostolica Vatican a, Vat. lat. 617 (designated A
in the MGH apparatus criticus). If improbatus, the sense 'blamed' is inappropriate. But the
inprwisus in el and e2 makes excellent sense ('unexpected') and improvitus in Rl supports it.

BOOK NINE
677
We certainly do not overlook that other matter either that needs correc-
tion in the same way, but we detest it as being totally execrable and most
grievous that sacred orders are" conferred in Gaul through simoniacal heresy,597
and that was the first thing to arise contrary to the Church and it has been con-
demned with a strict malediction. 598 Therefore, it turns out from this that the
dignity of the priesthood is in disrespect and its holy honor is condemned.
Certainlerence perishes and discipline is removed, because the person who
ought to have corrected faults is committing them, and through wicked ambi-
tion, the judgment of an honorable priesthood is led into corruption. For who
would venerate once more what is for sale, or who would not think that what
is bought is worthless? From this I am extremely distressed and I weep over
that country. For while they despise having the Holy Spirit by the gift of
God, which almighty God deigns to bestow on mankind through the laying
on of hands, but seek to obtain it through bribery, I do not expect the priest-
hood to survive for long in that land. For where the gifts of heavenly grace are
judged to be for sale, a way of life is not sought for the service of God, but
rather, money is worshipped contrary to God.
And so, because such a great wickedness is not only a danger to them, but
also quite noxious for your kingdom, we greet your Excellency with fatherly
affection, and ask that you appease God through your correction of this depravity.
And so that it cannot be committed hereafter for any reason, let your command
arrange for a synod to take place. 599 And there, in the presence of our most
beloved son and abbot, Cyriacus,600 it should be forbidden under a strict pr<F
nouncement of anathema that anyone should dare to rise suddenly to the rank of
bishop from a lay status, or that anyone at all should dare to payor receive any-
thing for ecclesiastic ranks, so that our Lord and Redeemer may so treat what are
yours just as he shall see your Excellency concerned with pious devotion about
these things that are his. But we have taken special care to delegate the care and
responsibility for the same synod that we have decreed must take place, to our
brother and fellow-bishop, Syagrius,601 and we know that he is very close to
you. We ask that you deign to listen readily to his supplication and to help him
with your aid, so that, with the contagion of this evil removed in all the lands
subject to your jurisdiction, an ordination of priests may proceed, that is pious and
pleasing to God, which would result in a reward for you.
597. Here Gregory expresses once more his great concern over simony; see Epp 4.13,
20; 5.6, 16, 58; 8.4; 9.136, 216. See also the Introduction, pp. 57-58.
598. It might be better to translate maledictio here as 'anathema.'
599. Gregory's attempt to have a synod convened for the bishops of Gaul to condemn
simony was another ongoing concern. He tried without success when Augustine passed
through Gaul in 595 and raised it again with the queen in Ep 8.4 (597), but his persuasive
efforts in July 599 proved no more successful (see Epp 9.216, 219-220, 223).
600. For his most reliable agent, the abbot Cyriacus, see Epp 4.23, 25-27; 5.2; 9.1, 11,200.
601. For the bishop of Autun, see Epp 6.55; 8.4; 9.209. For his pallium see the
Introduction, pp. 55-56.

678
THE LETTERS OF GREGORY THE GREAT
We have sent a pallium to this brother of ours, for the reason that he
showed himself ardently devoted to that preaching which has been done
among the English people, with God's authority. It is to be used for the
celebration of solemn Mass, so that, as he has been keen to help spiritual mat-
ters, he may be found to have increased in spiritual order also, by that support
of the Prince of the apostles.
Furthermore, we have been quite amazed that you permit Jews in your
kingdom to possess Christian slaves. 602 For what are all Christians if not
the members of Christ? We all know that you faithfully honor the head of
these members. But let your Excellency consider how different it is to honor
the head and to allow its limbs to be trampled on by the enemy. And for that
reason we ask that a regulation of your Excellency may remove the evils of
this wickedness from your kingdom, so that in this you may prove yourself
more fully to be a worthy worshipper of our almighty Lord, as you have freed
his faithful from God's enemies.
9.215 Gregory to Syagrius, bishop of Autun I July 599
If in secular affairs his own rights and proper rank should be preserved for
each person, how much more so in ecclesiastic arrangements should no confu-
sion be introduced, in case discord should find a place therein, from where the
blessings of peace should proceed. This will be preserved by this veneration,
if nothing is attributed to power but everything to justice.
For indeed it has come to our attention that our most beloved brother
Ursicinus, bishop of the city of Turin, after the captivity and plundering
which he put up with, has suffered serious prejudice in his parishes that are
said to lie within the boundary of the Franks, so much so that finally another
bishop was established there, contrary to the ecclesiastic statutes and not justi-
fied by any crime on his part. 603 And in case this prejudicial action should per-
haps seem a light matter, some pain has been added also, whereby the goods
of his church that he was able to keep were removed from him. But if these
matters are basically true, since it is all too cruel and clearly opposed to the
sacred canons that ambition should remove an innocent priest from his own
altar, and he does not deserve a successor due to a crime, then let all men
consider this case of prejudice against him as their own, and let them take care
that what they do not want to suffer is not imposed on others. For if an
opening to a wicked act is not closed before it is open for a long time, it grows
wider by use and custom will allow what is clearly prohibited by reason.
602. For the pope's approach to the question of Jews holding Christian slaves, see Epp
6.55; 8.4; 9.214.
603. This refers to the establishment of the diocese of Saint Jean de Maurienne by the
Frankish king, Gunthram: see Gregory of Tours, Historia Francorum 4.44 and Fredegar,
Chronicle 45. For Bishop Ursicinus and these sufferings, see Ep 9.227.

BOOK NINE
679
But beyond all else, for the sake of our recommendation and respect for
heavenly consideration, let the concern of your Fraternity apply itself more
earnestly to his defense, and not allow him to be removed any longer from his
parishes contrary to what is reasonable. But as much by yourself as by praying to
our most excellent kings, whom we believe are on good terms with you, you must
bring it about that what has been done wrongly should be corrected and what has
been red violently should be restored under the patronage of truth. For, as
it is written 'A brother helping a brother shall be exalted,,6Q4 your Charity will
know that you will receive as much from almighty God as His commands shall
have been carried out in helping a brother freely and constantly.
9.216 Gregory to Theoderic and Theodebert, kings of the Franks 605
July 599
Since the renown of your kingdom has for long shone brightly among the
others with the grace of the Christian religion, you should take very great care
that, where you stand out more glorious than other nations, there you should
please our almighty Lord more perfectly, as he gives health to kings, and you
should have the faith to which you devote yourself as your helper in all
things. We certainly wanted to direct our words to you, most excellent soris,
as a greeting only, to show our fatherly affection with a service of love. But
because our mind is distressed by an illegal activity, it suits us to show you
one thing, so as not to pass over another matter in silence at all that needs
correction. And if you are paying careful attention to this, you know that we
are certainly speaking on behalf of the soundness of your welfare.
Simoniacal heresy was the first sin to creep up against the Church of God,
when planted by the devil, and at its very beginning it was struck down and
condemned by the weapon of apostolic punishment. But we hear that it is
dominant in the districts of your kingdom, although faith should be chosen
in priests, together with their way of life. If their way of life is deficient, their
faith has no merit, as Saint James attests, who says: 'Faith without works is
dead.,606 For what works could a priest have who is convicted of obtaining
the honor of such a great sacrament through a bribe? The result of this is that
the men themselves also who seek holy orders are not keen to correct their
way of life or restore their morality, but want to amass wealth, with which
the holy honor is bought. From this it happens also that the innocent and the
poor are prohibited from holy orders and shrink back, being despised. And
while the poor man displeases with his innocence, there is no doubt that the
bribe commends sinfulness there. For where gold pleases, there vice pleases
also. And so from this not only is a lethal wound inflicted on the soul of the
604. See Pry 18:19.
605. For these two royal grandsons of Queen Brunhilde, King Theoderic of Burgundy
and King Theodebert of Austrasia, see Ep 6.51.
606. J as 2: 17.

680
THE LETTERS OF GREGOR Y THE GREA T
consecrator and of the one consecrated, but also the kingdom of your
Excellencies is weighed down by the fault of the bishops, when it ought to
have been helped rather by their intercessions. For if he is thought worthy of
the priesthood who is supported by plenty of bribes, not by the merits of his
actions, it follows that seriousness and hard work cannot claim ecclesiastic
honors for him, but that the profane love of gold obtains it all. And while
vices are rewarded with honor, he who perhaps should have been punished is
promoted to the rank of the punisher, and thus priests are incited not to
improve themselves but rather to perish. For when the shepherd is wounded,
who might apply medicine to cure the sheep? Or how might he protect the
people with the shield of his prayer, if he exposes himself to the enemy to be
struck by their darts? Or what sort of fruit is he going to produce from
himself, if his root has been infected with a serious disease? Greater calamity,
therefore, should be feared as bound to happen in those places where interces-
sors of such a sort are promoted to a place of rule, that they provoke the
anger of God against themselves all the more, which they ought to have
placated through themselves, for their people.
And we have heard that the Church estates are not paying their taxes, and
we are anxious and quite amazed over this, if men seek to obtain illegal taxes
from those who are let off their legal ones. 607
Nor does our concern allow us also to omit this evil negligently, that
some men, lured by the incitement of vain glory, suddenly grasp the honor of
a bishopric from a lay existence, and it is shameful to say and serious to
mention that rulers need to be ruled, and teachers rteed to be taught, nor do
they blush or show fear over being seen as such. They shamelessly assume the
leadership of souls, to whom any path of leader is unknown, and they are
ignorant even as to where they themselves are walking. How evil and how
reckless this is, is shown even by secular order and discipline. For while a
leader of an army is not chosen unless he is well trained with hard work and
carefulness, those who desire to climb with immature haste to the high office
of bishop, should at least consider, with a comparison of the two, what sort
of leaders they would be for souls. And they should abstain from suddenly
attempting untried labors, so that a blind ambition for honor should not pena-
lize them, and he should not sow ruinous seeds of error for others, because
they have not learnt what they should be teaching.
Therefore, we greet you with fatherly affection, and ak, most excellent
sons, that you take pains to prohibit this detestable evil from the confines of
your kingdom, and that no excuse finds an opening before you, no suggestion
does so against your souls, because without doubt he has the guilt of doing
wrong who fails to alter what he can correct.
607. This short paragraph suggests that the kings' agents were collecting property taxes
owed to the Church. The pope's words show that he was not impressed. In this letter he re-
verses the order of his attack on the two sins in his letter to their grandmother (Ep 9.214).

BOOK NINE
681
Wherefore, so that you can offer a great gift to our almighty Lord, order
a synod to be assembled, in which, as we have commanded our brethren and
fellow-bishops, in the presence of our most beloved son and abbot, Cyriacus,
it should be decided under the obligation of anathema that no one should pay
anything for an ecclesiastic rank, no one accept anything and no one suddenly
pass from laity to priesthood, so that our Redeemer, if you do not allow his
priests to..pffish at the enemy's hands inside your kingdom, may repay you for
this service both here and in your future lives.
Furthermore, we have been quite surprised that you permit Jews in your
kingdom to possess Christian slaves. For what are all Christians if not the
members of Christ? We all know that you faithfully honor the head of these
members. But let your Excellencies consider how different it is to honor the
head and to allow its limbs to be trampled on by the enemy. And for that
reason we ask that a regulation of your Excellencies may remove the evils of
this wickedness from your kingdom, so that in this you may prove yourselves
more fully to be worthy worshippers of our almighty Lord, as you have freed
his faithful from the enemies of God. 608
9.217 Gregory to Virgil, bishop of Arles 609 I July 599
The desire of a pious wish and an intention of laudable devotion should
always be supported by priestly pursuits, and so careful concern should be
shown that what has been ordained for the peace of a religious way of life, is
neither neglected through disregard, nor disturbed through presumption. But
just as the demands of reason and expediency should be carried out, even so
what has been carried out should not be vioiated.
Thus Childebert, king of the Franks of glorious memory,610 was in-
flamed by his love for the Catholic faith, and established at his own expense
a monastery for men within the walls of the city of ArIes, as we have dis-
covered in writing, and he made certain allowances there for the sustenance
of its inhabitants. And so that his intention should never be frustrated, and
what was arranged for the peace of the monks should not be disturbed, he
asked in his letters that whatever rights he conferred on that monastery should
be confirmed by apostolic authority. And he added this also to his petition,
that certain privileges should be bestowed likewise on that monastery, both in
the management of its property and in the ordination of its abbot. For indeed
he knew that such reverence for the apostolic see was shown by the faithful,
that what had been arranged by its decree would not be shaken thereafter by
the disturbance of any illegal usurpation.
608. This final paragraph is the same as in Ep 9.214, to Brunhilde, except for the plurals
at the end, for the two young kings. The pope covers the same topics in the two letters.
. 609. For Virgil, bishop of ArIes, see Epp 1.45; 5.58; 6.54; 9.219, 225; 11.45.
610. Childebert I (died 558) had founded the monastery of the Holy Apostles in ArIes.
A convent of Saint Mary was built in Autun by Brunhilde, queen of the Franks, over three
years after this letter (November 602; see Ep 13.5).

682
THE LETTERS OF GREGOR Y THE GREA T
Since, therefore, a royal wish and also something greatly desired demanded
fulfillment, letters were sent by our predecessor, Vigilius, bishop of the Roman
see, to your predecessor, Aurelius. 611 In them, everything requested with
a keen desire to carry out that wish was readily confirmed by the support of
the apostolic authority, as a petition of this sort should not suffer any
difficulty. But so that your Fraternity might recognize what was decreed at
that time, we took care that the words of our aforesaid predecessor were added
to this letter. 612 When you have read them, we encourage you to preserve
all of them inviolate with priestly zeal, as is fitting, and do not allow anything
forbidden or anything illegal to be inflicted on them, nor let them be erased
by any usurpation. For what has once been sanctioned by the authority of the
apostolic see should have no lack of firmness,613 and yet with our authority
we again fully corroborate whatever our predecessor decided, to settle this
matter peacefully. And so, in protecting them, let your Fraternity present
yourself in such a way that you exclude any chance of disquiet, and persuade
others to continue this work, while you show yourself concerned and devoted,
as is fitting, in preserving this most pious wish of the deceased.
9.218 Gregory to Aurelius, among the Franks 614 I July 599
Having heard of the passing away of your brother, a son most dear to me, an
epistolary address cannot express with what grief I have been struck. But I beg
our almighty Lord to console you with the breath of his grace and to guard
you from evil spirits and from wicked men also with his heavenly protection.
For do not be surprised if, after your brother's death, you suffer some troubles
from certain enemies of yours. If you are seeking to enjoy your goods in your
own land, that is, in the world of the living, you are enduring men's evils in
a foreign land. For our present life is like a journey overseas, and when
someone longs for his own country, the place of his travel abroad is a tor-
ment, even if it seems to be pleasant. But for you, who seek your own
country, among the sighs that you make I also hear groans of human
depression arising. And yet through the wonderful disposition of almighty
God it comes about that, while truth calls you through love, the present world
turns your mind against the truth through the tribulations that it piles up, but
the more easily your mind retreats from love of this world, the more it
answers the call. Therefore, as you have begun to do, show concern for hospi-
tality and work most earnestly with your prayers and tears._ You have always
loved works of charity, so attend to them now more generously and more
611. Vigilius was pope 537-555 (Epp 2.43 and 9.148), and Aurelius bishop of ArIes from 546.
612. The late pope's letter has not survived.
613. The verb dehabeant ('lack') is very rare, but was used in Jerome, Epistulae 22.35.
614. Aurelius seems to have had links with the household of the Gallic patrician Dyna-
mius (see Ep 7.12, where Dynamius' wife's name was given as Aurelia, probably the sister
of Aurelius). J:ie is not likely to be the Gallic priest Aurelius in Ep 9.222. See also Ep 7.33.

BOOK NINE
683
copiously, so that afterwards a fruitful gift may increase as much for you in
repayment as the zeal of your labor increases here. 615
9.219 Gregoz; to Syagrius, Aetherius, Virgil and Desiderius, bishops of
Gaul, equally 16 I July 599
Gregory, servant of the servants of God, greets his most beloved and most
holy bmther and bishop, Aetherius.
Our head, which is Christ, has wanted us to be his members for this reason,
that through the bond of love and faith he might make us one body in himself.
And it is right for us to adhere to Him with our heart, in such a way that,
because we cannot be anything without him, we may be what we are called
through him. Let nothing divide us from the citadel of our Head, so that we are
not abandoned by it if we refuse to be his member, and do not wither like shoots
cut off the vine. Therefore, so that we may desetve to be the dwelling-place of our
Redeemer, let us remain in his love with all the keenness of our mind. For He
himself says: 'Whoever loves me will keep my word, and my Father will love him,
and we shall come to him and make our dwelling with him.'617 But since we
cannot otherwise cling to the author of all goodness, unless we purge our bodies
of avarice, which is the root of all evils,618 with this letter we greet -your
F ratemities according to apostolic practices. The letter associates us in a mutual
exchange of pleas for a longed for visitation. Thus let us rely on the rules of our
Fathers and our Lord's commandments, and exclude from the temple of faith
avarice, which is the setvitude of idols,619 so that in the home of the Lord there
can be nothing harmful, and no confusion.
For indeed, a report has long been circulating among us that in parts of
Gaul, holy orders are conferred through the heresy of simony. And we are
affected with a heavy and grievous feeling of disgust, if money has any place
in Church appointments, and what is sacred becomes secular. And so, whoever
is keen to buy this with the payment of a price, while he considers not the
office but its title, desires foolishly not to be a priest, but simply to be called
one. If that is allowed, what else is achieved thereby, except that there is no
examination of his performance, no concern over his morality, no enquiry into
615. These regular acts of generous almsgiving suggest that Aurelius was a wealthy man,
enjoying his earthly goods, an aristocrat rather than a priest. See the preceding note. With
the loss of his brother, distressing for the pope, he seems keen to return to his homeland in
Italy.
616. This letter to these four leading bishops of Gaul reminds them of the pope's unsuccessful
efforts in 599 to convene a synod to correct the abuses in some of their churches: see Epp 9.214,
216 above and the Introduction, pp. 55-56. For Syagrius, bishop of Autun, see Epp 9.214-215,220.
For Aetherius, bishop of Lyon, see Ep 6.52. For Virgil, bishop of ArIes, see Epp 6.54; 9.217. For
Desiderius, bishop of Vienne, see Epp 6.55; 9.158.
617. In 14:21.
618. See 1 Tm 6:10.
619. See Gal 5:20.

684
THE LETTERS OF GREGORY THE GREAT
his way of life, but he alone is thought worthy who is able to pay a price? On
this matter, if it is weighed with the test of a true balance, while he wickedly
hastens to seize a rank advantageous for empty glory, he is all the more unworthy
because he is seeking an honor. But just as the one who refuses when invited and
flees when being sought should be brought up to the holy altars, even so the one
who seeks office on his own accord and pushes himself forwards rudely should
without doubt be rejected. For the one who thus strives to climb to higher ranks,
what does he do, except decrease by increasing and descend to the depths inter-
nally by ascending externally? And so, dearest brethren, let sincerity prevail in the
consecration of priests, let there be simple consent without venality, let a pure
choice be preferred, so that advancement to the highest of priesthoods should not
be entrusted to the votes of bribe-takers but to the judgment of God. For the
authority of the evangelist testifies to the fact that it is a serious sin in every way
to want to buy or sell a gift of God for a price. 620
When our Lord and Redeemer went into the temple, he overtwned the seats
of those selling doves. What is the sale of doves other than receiving a price for
the laying on of hands and selling the Holy Spirit that almighty God has bestowed
on men? And the overthrowing of the seats clearly signified anyway that their
priesthood collapsed before the eyes of God. And yet the depravity of this wicked-
ness still shows its strength, as it forces those to sell whom it tricks into buying.
And while no attention is paid to that advice of the divine voice, 'freely have you
received, freely give,'621 it comes about that its condition increases and becomes
twofold, namely of a buyer and a seller. And although it may be clear that this
heresy crept in before all others with a pestiferous root, and that in its very origin
it was condemned by apostolic loathing, why is it not guarded against, why is it
not considered that a blessing is turned into a curse for him who is promoted for
this, that he may become a heretic?
And so, while the souls' enemy cannot usually inflltrate with what is clearly
wicked, he strives to trick them cunningly by covering it with what looks like a
sort of piety, and persuades them that they should perhaps accept money from
those that have it, so that they might have what could be paid to the poor, as he
thus pours deadly poisons into them, concealed by a pretence of almsgiving. For
neither would the huntsman deceive a wild animal nor the fowler a bird nor
would a fisherman catch a fish, if the first two placed their snares in the open, and
the latter did not have bait covering his hook. And so the cunning of the enemy
should be feared and guarded against in every way, in case he may be able to kill
more savagely with a concealed weapon those whom he cannot subvert with an
open temptation. For it should not ,considered true almsgiving, if what is
received from illegal acts is distributed to the poor. For he who receives money
620. Mt 21:12-13. See below for this Cleansing of the Temple. Gregory referred to this
earlier, using the same image, when writing to Bishop Virgil in Ep 5.58. This well illustrates
the consistency of his thought over a five-year period.
621. Mt 10:8.

BOOK NINE
685
evilly while intending to distribute it well, as it were, is harmed rather than
helped. Those alms please the eyes of our Redeemer that are not collected from
illegal acts and iniquity, but are paid out of properties granted to us and honestly
acquired. Thus, it is also certain that, although monasteries or hostelries or
anything else may be built, it does not lead to a reward. For while a corrupt buyer
of high office is transferred to a position, and appoints others similar to himself
with tft of a payment, he destroys more by an evil consecration than he can
build, wo has accepted money from him for his consecration.
Holy Writ clearly prohibits us from being keen to accept anything sinful
under an appearance of charity, as it says: 'The sacrifices of the wicked are
abominable, because they are offered with wickedness.'622 For whatever is
offered in sacrifice to God with wickedness does not placate the anger of
almighty God but inflames it. On this it has been written again: 'Honor the
Lord from your just labors.'623 And so, without doubt a man certainly does
not honor the Lord who receives evilly so that he might appear to give well.
On this it is also said through Solomon: 'He who offers sacrifice from the
possessions of the poor, is like the man who kills his son in the sight of his
father. ,624 And how great should we consider the grief of the father, if his
son is killed in his sight? And from this we easily recognize how much-grief
is provoked before God, when a sacrifice is given to him out of plunder. And
so, most beloved brethren, perpetrating the sins of simoniacal heresy under the
disguise of charity must be avoided at all cost. For it is one thing to give alms
because of sins, another to commit sins because of alms. 625
We include this matter also as having reached us, that deserves similar
detestation, that some men are inflated by a desire for an office, and at the
death of their bishops they are tonsured, and suddenly change from laymen
into priests, and they shamelessly seize the leadership of a religious way of life,
and yet they have not yet learnt to be foot-soldiers. 626 What should we
think, what good are those men going to do to their subjects, who are not
afraid to hold the position of master before they reach the threshold of being
a pupil? For this reason, it is necessary that, even if there is someone of
blameless merit, he should still be trained first in ecclesiastic offices, through
different ranks. He should see what he should imitate, learn what he should
teach and receive the character that he should retain, so that he should not go
wrong afterwards, when chosen to show the path to those who err. And so,
he should be groomed for a long time by religious meditation, to be pleasing,
622. Pry 21:27
623. Pry 3:9.
624. Sir 34:20.
625. Gregory ends, as usual, with a rhetorical but very powerful antithesis, and a
chiasmus to pull the alms together in the middle. It should be stressed that Gregory was a
student of rhetoric nearly all his adult life, and he used it for his meaningful artistry.
626. See Ep 9.214 with n595 above.

686
THE LETTERS OF GREGORY THE GREAT
and shine like a candle placed on a candlestick,627 so that the adverse force
of the winds blowing against the kindled flame of erudition would not
extinguish it, but increase it. For since it has been written 'he should be tested
first, then let him serve as deacon, ,628 much more should he first be tested
who is accepted as intercessor for his people, so that evil bishops do not
become a cause of ruin for their people. Therefore, there can be no excuse
against this, there can be no defense, because all men clearly know what the
concern is of the outstanding teacher in his holy concern over this matter,
whereby he forbids a novice from taking on holy orders. But just as one was
called a novice then who had been placed from the start in a life of holy faith,
even so one should now be thought a novice who is suddenly placed in a
religious habit, and has insinuated himself into canvassing for holy honors.
And so one should obtain holy orders in an orderly way. For he who seeks
to climb to the highest summit of office through steep ascents while disregard-
ing the steps, is asking for a fal1. And when the same apostle would teach his
disciple among the other rules of holy orders that hands should not be laid on
anyone too quickly,629 what is more hasty than this, or what is more preci-
pitous, than that the beginning should start at the top, and he should become
a bishop before he is a deacon? Whoever, therefore, desires a bishopric not for
a display of pride but to be of service, let him first measure his strength with
the burden that he is going to bear, so that he may abstain if he is not equal
to it, and may approach it with fear, even if he thinks that he is capable.
And we are not off the mark, if we should apply a use of irrational things
to a rational argument. For timber suitable for buildings is cut from woods,
yet the weight of the building is not placed on them while still green, until a
delay of many days has dried their greenness and has made them suitable for
the necessary use. 630 If attention to this is perhaps neglected, when the mass
has been imposed on them too quickly, they are broken by it, and the material
provided to help it causes a collapse. For on this, doctors also care for the
human body, and they do not offer a patient certain remedies made with a still
recent preparation, but leave them to be soaked for some time. For if one
should be given them prematurely, there is no doubt that the healthy cure
becomes a cause of danger. Therefore, let them learn, let them learn as priests
in their offices, to whom the care of souls is entrusted, let them learn to
observe what men of different professions watch for, learn from reason, and
627. This is probably a reference to Mt 5:15.
628. 1 Tm 3:10.
629. See 1 Tm 5:22.
630. Again Gregory shows his interest and expertise in the timber industry, as before
when providing beams for Alexandria's ships and for repairing churches and homes in Rome.
His imagery describes an individual's preparation for the priestly ministry, and it is followed
by suitable medical imagery. See the Introduction, p. 108, and the medical imagery in his
Regula pastoralis. His personal illnesses and yearly timber supplies show how a writer's
imagery very often reflects his major interests and activities in his life.

BOOK NINE
687
restrain themselves from headlong ambition, if not by fear, at least by a sense
of shame. But in case anyone should perhaps want to defend himself against
this charge over an evil custom, let the discretion of your Fraternity restrain
them with the curb of reason and not permit them to lapse into unlawful acts.
For whatever deserves to be punished ought to be applied as an example not
for imitation, but for correction.
NMdo we allow you to omit negligently what should be corrected simi-
larly. For what is the benefit in having fortified everything, if ruinous access
is provided for the enemy through just one gap? Thus, they claim that women
are living with those who have been appointed to holy orders. Concerning
them, so that the old enemy of the human race may not rejoice, it should be
decided by the consent of all that they ought not to have any other women
with them, except for those who are acceptable to the sacred canons. Although
for some this ban is perhaps bitter for a while, it is certain to grow sweet
afterwards from the good it does to the soul, if the enemy may be defeated
where he was able to defeat them. 631
In this part of our concern, we must include this also, that the holding of
councils throughout the parishes was established by the foresight of the
Fathers, to benefit them. Therefore, so that there is no dissension among the
brethren, nor any passionate discord between those in charge and their sub-
jects, it is necessary for the bishops to come together to one place, so that
there is discussion about cases that crop up and so that there is a heal thy
comparison of views over ecclesiastic observance. And thus, while through this
things of the past are corrected and those of the future are also regulated, let
our almighty Lord be praised everywhere with brotherly concord. Know
whose presence is before you, if you shall observe this, that it is has been
written: 'Where two or three are gathered together in my name, there am I in
the midst of them. ,632 If, therefore, He will deign to be present where there
are two or three, how much more will he not be absent where a larger num-
ber of priests meet together? And indeed, it is no secret that there is a statute
in the rules of the Fathers about having a council twice each year. 633 But
in case perhaps some necessity does not allow this to take place, yet we decree
that they should meet together at least once, without any excuse, so that
nothing wicked, nothing illegal is undertaken with the prospect of a council.
For often men abstain from what is known to displease the judgment of all
men, not from their love of justice, but through fear of an inquiry. Dearest
631. The priests and monks who delighted Satan with their love of female companions
aroused Gregory's anger repeatedly in his letters (see for example Ep 9.111), and in the very
last two letters he sent, shortly before his death, the ailing pope attacked monks for daring
to cohabit with women (Epp 14.16, 17).
632. Mt 18:20.
. 633. This practise was enjoined upon the Sicilian bench of bishops from the start of
Gregory's pontificate (see Epp 1.1, 68; 8.10). See canon 1 of the Council of Tours, held in
567: see Concilia aevi MerO'lJingici 1: 122.

688
THE LETTERS OF GREGORY THE GREA T
brethren, let us retain this observance, to be left to our descendants, and let
us meditate on everything written in Holy Writ for our erudition, and
encourage all whom we can to do likewise. For it is certain that, if we are
occupied with salutary lessons with all our heart, we escape all the stigma of
vices. For while we rely on these lessons on which we are based, we certainly
exclude any chance of deception.
And so, with regard to what was said above, we want your Fraternity to
assemble a synod, with God's authority, with our most reverend brother and
bishop, Syagrius,634 and our most beloved son and abbot, Cyriacus,635 as its
mediators. In it let everything that is opposed to the sacred canons, as we said
before, be strictly condemned under the ban of anathema. That is, no one
should presume to make any payment to obtain holy orders, nor accept
money for it, no one from a lay condition should suddenly dare to obtain a
position of holy rule, and no other women should live with priests, except for
those permitted to do so by the sacred canons. Concerning all these matters,
let our most reverend brother and bishop, Syagrius, with all the synod, while
our most beloved son and abbot, Cyriacus, returns to us, be keen to announce
what has been done, so that we may learn in detail what has been decreed and
with what caution and in what manner, and may offer endless thanks to al-
mighty God over your way of life and morality.636
May God protect you in safety, most reverend brother.
9.220 Gregory to Aregius, bishop in Gaul 637 I July 599
The affliction of your Fraternity, which we learnt you suffered over the loss
of your people, provided such a reason for grief for us, as love has made us
one out of the two bodies, that we felt our heart particularly pained by your
634. The text has A regia, but it seems to be a scribal error (anagram) for Syagrio, bishop of
Autun, who was entrusted with this synod. See below in this letter. Cyriacus was sent up from
Rome to represent the pope and distribute vestments. In the next letter, Aregius, bishop of
Vapincum (Gap) was asked to send him a report on the proceedings, but not as its organizer. But
Syagrius died near the end of 599, and little was done about simony, it seems, for which the pope
was demanding another synod two years later. See the next letter, where he tries to convert
Aregius to his wish.
635. Again Gregory places great trust in his agent, the talented abbot, Cyriacus; see
recently Epp 9.1, 11, 209, 214, 216, 220.
636. From July onwards, it seems that the pope was recovering at last from his debili-
tating attacks of gout and fever, as he starts to write much longer letters like this one, very
carefully structured and full of his usual stylistic delights, with neatly integrated quotes and
rich imagery, unlike most of the earlier ones, almost all of them dictated from his sick-bed.
Many of those were formulaic, and very succinct.
637. Aregius was bishop of Gap (Vapincensis) and he first came to Gregory's notice
when he visited Rome on an ad limina visit. His see was not one of the major ones, like
Aries, Lyon, Autun and Vienne, but Gregory did not miss a chance to influence local
churches through contacts made with their leaders, whether clerical or civil. He asks Bishop
Aregius to give him an update of the synod he hoped would soon be convened in Gaul.

BOOK NINE
689
tribulations. But in this pain I have been greatly consoled by recalling to mind
the discretion of your Holiness, knowing how fitting it is to bear sadness with
patience and not to grieve for a long time over death, in the hope of another
life. But so that no tribulation should still be retained in your mind, I exhort
you to have a rest from grieving and to stop being sad. For it is improper to
be addicted to the tedium of affliction 638 over them, as we must believe that
they  reached the true life by dying. Perhaps those men have a just excuse
for prolonged grief who do not know about another life, and who do not trust
in a passing from this world into a better one. But we who know this, we
who believe this and teach it, ought not to be too sad over their deaths, in
case what has an appearance of piety among others may be more a cause of
blame for us. For in some way it is a sort of distrust to be tormented by grief
contrary to what anyone would preach, as the apostle says: 'We do not want
you to be unaware, brethren, about those who have fallen asleep, so that you
may not grieve like the rest, who have no hope. ,639
And so, dearest brother, considering this reason, we should take care, as
we have said, not to be afflicted over the dead, but to bestow affection on the
living, for whom piety may be advantageous and love fruitful. Therefore, let
us hasten to profit those we can by reproving, by exhorting, by persuaCling,
by soothing and by consoling. Let our tongue be a nourishment for the good
and a sting for the wicked. Let it restrain the proud, appease the angry, stir up
the indolent, inflame the idle with encouragement, persuade those holding
back, soothe the bitter and console those despairing, so that we may show the
path of salvation to those on their way, as we are said to be their leaders. Let
us be vigilant in keeping watch and careful in protecting entrances against the
snares of the enemy. And if error should ever lead a sheep astray from the flocks
entrusted to us, and off the beaten track, let us strive with total exertion to recall
it to the Lord's sheepfolds, so that from the name of pastor that we bear, we may
obtain no punishment, but a reward. Since, therefore, in all of these matters the
assistance of divine grace is needed, let us implore the clemency of almighty God
with continual prayers, that he may grant us the will and the power to carry out
this task, and may direct us along that path with the fruit of good work, as he
bears witness that he is the shepherd of the shepherds, so that we can implement
all of it through Him, without whom we cannot attain anything.
Furthermore, our common son, Peter the deacon, has notified us that at the
time when your Fraternity was here, you asked that we should give permission
for you and your archdeacon to use dalmatics.64O But you left here in such
haste, compelled by the illness of your people, that that grief which had long
oppressed you did not let you concentrate on what you desetved and on what you
638. Here the influence of Roman Stoicism upon Gregory's thought processes can be seen.
639. 1 Thes 4:13.
640. These 'dalmatics' were special Church vestments with wide sleeves and marked
with two stripes, worn by bishops and deacons on special occasions.

690
THE LETTERS OF GREGORY THE GREAT
wanted to request. But we were fully involved, and a consideration of Church
custom would not let us make this new grant without consideration and suddenly.
For that reason, the outcome of your request has been delayed. But as we now
remember the goodness of your Beloved, we grant what you seek by the tradition
of this authority of ours, and we have allowed you and your archdeacon to be
decorated by the use of dalmatics, and have sent over those dalmatics, carried by
our most beloved son and abbot, Cyriacus.
Furthermore, in that synod which we decreed should be assembled through
our brother and fellow-bishop, Syagrius, against the heresy of simony, we want
your Holiness to take part. And we have sent a pallium to that brother, which we
want to be bestowed on him,641 provided he first promises to remove from the
Holy Church those illegal acts prohibited by us, through a decision of the synod.
Concerning this synod, we want your Fraternity to report to us on every topic
in detail in a written account, so that you yourself, whose holiness is very well
known to us, may inform us about everything.
9.221 Gregory to Desiderius, bishop in Gaul 642 I July 599
We have learnt the desire of your Fraternity through the report of the Church
manager, John. 643 We were certainly willing and prepared to grant it, as we
had been carefully informed about what he brought back. For he said that
your Beloved had reported to him that certain privileges had been granted to
your church long ago by the apostolic see, and its priests had had the use of
the pallium in former times. And since you demand strongly that it should be
restored to you, we have made a search through the bookcase of our Church,
and nothing could be found. But the more earnestly you desire to obtain it,
the more concerned we think you are. So apply vigilant care in searching
through the manuscripts of your church, and if any documents can be found
there that could inform us, make sure you send them over here. For while we
grant new honors, we are very willing to restore old ones.
9.222 Gregory to Candidus, a priest in Gaul 644 I July 599
The bearer of this letter, our son and priest, Aurelius,645 coming from parts
of Gaul, has asked that, if an oratory or a place that needs a priest or an abbot
641. For the pallium, see Ep 9.223. Again, note his false assumption that this synod will
take place.
642. For Desiderius, bishop of Vienne, see Epp 6.55 and 9.158, 218. Rivalry between the
sees of Autun (Bishop Syagrius) and Vienne .had led Desiderius to match Syagrius' request
for the pallium with a claim of his own, presumably because Vienne had been a provincial
capital in Roman times, its status later transferred to ArIes. Here Gregory politely asks him
for more proof to back his request.
643. John had arrived in Rome from Gaul before September 597, when Ep 8.4 was written.
644. For his main agent in Gaul, see Epp 5.31; 6.5,10,51-52,54-56,59-60; 7.21; 8.4.
645. See Ep 9.219. This priest hoping for an oratory or monastery to manage does not
appear to be te aristocratic Aurelius in that letter.

BOOK NINE
691
can be found in the possessions of Saint Peter the apostle, it should be
entrusted to him, so that he himself may find support for his present life, and
we may be found to have answered his request. Therefore, let us recommend
him to your Beloved in every respect. Where need demands it, let your
Beloved assist him, so that he may feel relief there from our letter.
9.22regory to Syagrius, bishop of Autun I July 599
Love, the mistress of all good things, which suggests nothing external, nothing
bitter and nothing confused, so strengthens the hearts that it exercises, that
nothing proves heavy, nothing difficult, but everything that is done becomes
sweet. And so, its special nature is to foster concord, to preserve unity, to join
together what are separated, to set straight what are crooked and to consoli-
date all the other virtues with the support of its perfection. Therefore, who-
ever grafts himself on to its root, is neither short of foliage nor left bare of
fruits, because effective work does not lose the moisture of fruitfulness. 646 And
for that reason, I am delighted with you and I rejoice with you greatly, in the
name of the Lord, most beloved of brothers, for I find you so endowed with that
love by the testimony of many men, that you both show properly what suits a
priest, and reveal yourself laudably to others for them to imitate. -
And so, after long thought, I was keen to impose the task of preaching to
the English race on Augustine, one-time prior of my monastery, and now our
brother and fellow-bishop.647 And we learnt that in this you were so con-
cerned and devoted and helpful in all ways, as was proper, that your Fraternity
put me greatly in debt to you over this matter. And reminded by my consi-
deration of such a great service, so that I would not appear to be ungrateful
to you, I have found no reason to delay the request of your Fraternity. And
so, in accordance with the desire of your request, with the authority of God,
we have decided that you should be honored with the use of the pallium. But
you should wear it inside your church, and only to celebrate solemn Mass. But
we have decreed that it should be given to you on this condition, if you first
promise to emend, through the decision of a synod, what we have ordered to
be corrected. 648 For we certainly believed that, with the gravity of your
mind, which we found to be your strength, by the grace of God, it was fitting
that a more splendid show of external clothing should be added for you as
well, especially as we think that you sought it not for the pomp of superfluous
pride, but for the sake of its divine nature and the honor of your church.
646. For this horticultural imagery, see the Introduction, p. 105.
647. For Gregory's enlisting of the Frankish church and local aristocrats to support
Augustine's mission to England, see the Introduction, pp. 55-57, and Epp 6. 51-54, 59-60,
d especially Ep 6.55 to Bishop Syagrius, now finally rewarded with the pallium.
648. This condition of helping a synod to be called on simony does not seem to have
been fulfilled, but the pallium was sent to Syagrius. The pope stresses the need for this synod
yet again in the last paragraph of his letter.

692
THE LETTERS OF GREGORY THE GREAT
But so that we do not seem somehow to have merely conferred on you
the generous gift of this vestment, we have decided that the following should
also be granted at the same time. That is, while the metropolitan's place and
honor should be preserved for him entirely, the church of the city of Autun,
over which almighty God has wanted you to be in charge, should be second
after the church of Lyon, and should claim this place and rank for itself, as
allowed by our authority.649 However, we decree that the other bishops
should take their places according to the date of their consecration, whether
for sitting in council or for adding signatures or in any other matter, and they
should claim the prerogative of their own ranks. For the dictate of reason fully
warns us that, with the use of the pallium, we ought to bestow some privileges
at the same time, as we have said.
But with the increase in honor, careful concern for others should also
grow, so that the adornment of actions may match the decoration of the vest-
ments. And so, your Fraternity's endeavour should exercise itself more ear-
nestly in all things. Be vigilant about the actions of your subjects and let your
instruction be an example to them and your way of life their teacher. Let them
learn what they should fear through the exhortation of your tongue, and be taught
what they should love, so that, when you retwn the talents entrusted to you
multiplied in value, you may deserve to hear, on the day of Judgment: 'Well done,
my good and faithful servant. Come, share your master's joy.'650
Furthermore, you will know that it falls especially on your Solicitude to
look after assembling a synod, the one about which we wrote to you, and to
other brethren of ours,651 which should take place for the prohibition of
some illegal activities. Therefore, as we know that our most excellent sons, the
kings of the Franks, show you great affection, it is necessary for you to act
with all zeal and all effort to ensure that the vigilance of your Fraternity
completes what we ordered about assembling a synod. And let all that we
wrote about the salvation of souls be resolved there, so that through this, you
may show your zeal and how illegal acts displease you, and we also may be seen
to have made a good decision, as we chose your person for this before all others.
9.224 Gregory to Syagrius, bishop of Autun I July, 599
When the dignity of a priest seems to tower above other dignities, anyone
endowed with it ought to show himself to all for imitation, in such a way that
with his example, he cannot harm any of his subjects but rather can set their
lives in order. For if his action differs from his title, the more he raises the
649. Here the realignment of the papacy with the Frankish church, first noticed in Ep
8.4, is finally given formal ratification. Before this, the archbishop of ArIes had worn the
pallium and had acted as papal vicar for Gaul. Here the center of Church power is seen to
move North to the city of Lyon, now the foremost see in Gaul, and to Autun.
650. Mt 25:23.
651. See Ep 9.219.

BOOK NINE
693
bishop's dignity, the more he abandons it. Thus, we have learnt that a certain
Bishop Menas,652 who set out there from consecration in our diocese, is
showing himself to be so frivolous that we feel all the more embarrassment
over him, and the title of a bishopric is onerous for him, not an honor. 653
And because we are ashamed to learn about him what we totally condemn for
bishops of other provinces, your Fraternity should not permit him to remain
there4longer, but compel him to return to us as soon as possible and send
him over, finding an excuse rather in every respect, so that he may be re-
strained beneath the supervision which he deserves, and be keen to convert his
secular morality to priestly gravity.654 For it is sufficiently harmful and per-
nicious that by imitating him, those who ought to be built up are pulled
down. In this matter, he is not only culpable, but also is found to have no re-
sistance. For he appears to agree with the sinner and does not agree that what
needs correction should be remedied.
Likewise, a certain bishop, Theodore,655 from the diocese of our most re-
verend brother Constantius, bishop of the church of Milan,656 is reported to
have gone there to avoid discipline, they say. And so we exhort your Fraternity
to look for him most carefully and to send him back to his bishopric. And
because, as the saying goes 'he who rejects admonition is unfortunate,,657 you
should not allow him to keep himself there for any excuse, so that you may free
those who can be deceived by the vice of their frivolity, and may receive a reward
for these acts, so that they do not perish through this stupidity.
9.225 Gregory to Virgil, bishop of Aries, and Syagrius, bishop of Autun I
July 599
The nature of the care 658 entrusted to me, my dearest brethren, forces me
to break out with a cry of grief and to stir up your Beloved selves with the
anxiety of love, because you are said to be proving too negligent and too
remiss there, where the rectitude of justice and the zeal of love should have
strongly inspired your endeavor. 659 For it has come to our attention that a cer-
652. See Ep 11.9, where Gregory seems to be happier with this bishop, and uses him to
get a report on the important monastery of Lerins. He appears also in Epp 11.15; 13.5-6. The
manuscripts and Norberg have Menatem the accus of Menas, more likely than Menna or
Mena used in MGH.
653. An attempt to match Gregory's neat word-play, non in honore sed onere.
654. Again he demands the virtue gravitas ('gravity'), not the vice levitas ('frivolity').
655. Bishop Theodore will appear again in Ep 13.31, when he is brought to Milan for trial.
656. For his 26 letters to the bishop of Milan, see the Index of Names: Constantius 1.
657. Pr 15:32. The ending is 'despises his own sou1.'
658. Adopting the curae proposed by Hartmann in MGH and rightly adopted by
Norberg. There was no noun' to agree with commissae in the manuscripts.
659. See Ep 9.223 with n649 on the move North of ecclesiastical power. Now Virgil and
Sy.agrius are to work together in rescuing the nun Syagria from succumbing to her husband's
sexual reunion, while ensuring that her fortune goes to the Church, after providing for her
children. It seems likely that the husband wanted to retain his wife and her fortune, which
had to go to the Church once she was back in her convent.

694
THE LETTERS OF GREGORY THE GREAT
tain Syagria followed a religious life, even changing her clothing, but after-
wards she was raped by her husband, terrible to hear, and you were not dis-
turbed enough to defend her. If that is so, I groan all the more strongly, in
case before our almighty Lord (Heaven forbid!), lEou may be holding the office
of mercenaries and not the service of pastors. 60 For indeed you have left
a sheep to be torn apart in the mouth of a wolf, without a struggle. For what
will you say, what account will you give to the future Judge, when you are
not moved by an uncontrolled act of defilement, are in no way encouraged to
defend her by an approval of her religious habit and have not been aroused by
priestly consideration to protect the purity of her chastity? Even now, there-
fore, remember your neglect and let a recollection of this sin and a considera-
tion of your duty impel you with concern to encourage the aforesaid woman.
And in case over time, force may perhaps appear 661 to have turned into willing-
ness, let your words be her remedy, and let her pay attention to her prayers, with
your encouragement. Her penitential laments must not recede from her memory,
but she should display a penitent heart to our Redeemer and should repair the loss
of her chastity with weeping, as she could not save it with her body.
Since, therefore, the aforesaid woman desires even now, they say, to de-
vote her property to holy causes, we strongly suggest that she should discover
the favor of your Fraternities in this matter, and enjoy your support, and that
it should be right for her to judge what she wants to do with her fortune,
while preserving a suitable portion for her children. For without doubt you
do good for yourselves if you give help to those who want to do good things.
Consider therefore, dearest brethren, from what great love these words appear
that we are saying, and receive them all with the love with which they are
said. For while we are one body in the body of our Redeemer, I am burning
at the same time over what I feel is harming you. And may the Author of
truth reveal to your heart with what intention and with what affection I sent
you this letter. And for that reason, do not let this brotherly admonition
sadden you, since even a bitter drink is readily accepted if it is offered with a
healthy purpose. Finally, dearest brethren, we should beseech the mercy of our
God with joint prayers that He may order our lives more favorably in fear of
him, so that we may both serve him here as priests, and in the future, may
stand in his sight secure and without any fear.
9.226 662 Gregory to Asclepiodatus in Gaul 663 I July 599 _
For those who cling to earthly things, the more a chance of excelling is
granted to them, the more ready they ought to be to receive a reward, so that
both here they may enjoy the return for a good deed, thanked by those whom
660. See In 10:11-13.
661. The verb is missing in the manuscripts, but Norberg's videatur is preferable to
Mommsen's suggestion of dicatur: see note in MGH 2: 216.
662. This letter was sent with Epp 9.212-213, dealing with the same case.
663. The name suggests a Gallo-Roman patrician rather than a Frankish one: see Ep 11.43.

BOOK NINE
695
they serve, and afterwards may deserve to enter the court of the heavenly
kingdom. Therefore, although we may trust that you love this and are intent
on it, yet because a fatherly talk always adds something for good minds, we
exhort you that, whenever a suitable time arises for giving help, you should
in no way put off what should be done by you. For he who relieves a brother
in distress and saves him when seized and consoles him in his grief, should not
doubt...tlrtlt he is rewarded by Him on whom he bestows everything, who sals:
'As you have done it unto one of the least, you have done it unto me.,66
Thus, the bearer of this letter, Hilary,665 has asked to be recommended by
our letter to your protection, as he claims that the enmities of some men have
flared up against him without due cause, and he is certain that under your patron-
age no one's opposition could harm him unreasonably. Therefore, we greet your
Glory with fatherly affection, and ask that he be defended by the grace of your
favor and that you grant what is just to other petitioners, and prove more gener-
ous to him also, because of our intercession. Do not allow him to be oppressed
unfairly, but stretch out a helping hand to him, where a reasonable order demands
it. Thus as a reward for your Glory, he might find in you everything that he has
sought with difficulty, and you might be seen to have helped an afflicted and
humble suppliant, which is extremely glorious. -
9.227 Gregory to Theoderic and Theodebert, kings of the Franks 666
July 599
The highest goodness for kings is to seek justice and to protect each man's
rights, and not to allow subjects to suffer what is due to their power, but to
allow a fair deal to be preserved. As we are confident that you both love this
goodness and pursue it totally, we are encouraged to point out to your Excel-
lencies what is in need of correction, so that through this, with our letter we
might both help the oppressed and acquire a reward for you.
Thus it is said that our brother and fellow-bishop, U rsicinus, iri charge of
the city of Turin,667 is putting up with a great deal of prejudice in his pari-
shes, that are located within the boundary of your kingdom, so much so that
contrary to Church observance, contrary to the gravity of a bishop and con-
trary to the rules of the holy canons, without any crime on his part demand-
ing it, another priest would not be afraid to be consecrated as bishop there.
And as it seemed insufficient if illegal acts were not being joined to illegal acts,
even the goods of his church, they say, have been removed. But if that is truly
so, since it is quite intolerable that he should oppressed for his goodness, while
unharmed by any sin, we greet you through an address sent ahead with pater-
nallove, asking your Excellencies to grant willingly what you can bestow of
664. Mt 25:40.
665. This may be the Hilary mentioned in Ep 3.33.
666. See Epp 6.51; 9.216, for these regal grandsons of Queen Brunhilde.
667. For Ursicinus, now being stripped of his see of Turin and its goods, see Ep 9.215.

696
THE LETTERS OF GREGORY THE GREAT
your own accord, through love of Church reverence and a consideration of
fairness, doing so more generously with our intercession. And we ask that you
ensure that justice is preserved for him in every way, as we are confident
about your good sense of justice. When the truth is revealed, see that what has
been done illegally is corrected, and order the goods forcibly stolen from him
to be given back to him with the support of justice. And he should not suffer
at all because his church is being retained at present by his enemies, but this
should move the minds of your Christian selves more and more to assist him,
so that he is consoled by your generous gift, and cannot feel the losses due to
the captivity he has endured. And so, for the benefit of your souls, let this
exhoqation of ours find a place before you, so that by stretching out a hand
of justice, you may relieve the man's dejection, for your own reward, and
through this you may always flourish before the eyes of God due to the
prayers of the priests whose rights you protect.
Month of August, second Indiction
9.228 Gregory to Leander, bishop of Spain 668 I July 599
Gregory, servant of the servants of God, greets his most reverend and most
holy brother, Bishop Leander.
I have received the letter of your Holiness, written simply with a pen of
love. For from your heart, your tongue had colored what you sent back on
the page of your letter. Good and wise men were present when it was being
read out, and they were at once deeply affected with remorse. Each began to
grasp you in his own heart with a hand of love, because in that letter it was
possible not just to hear the sweetness of your mind, but also to see it.
Individuals were inspired and amazed, and the very passion of those listening
demonstrated what ardor the speaker had. 669 For unless torches are first
alight on their own, they cannot ignite another torch. And thus we saw with
what great love your mind was inflamed there, as it set others alight also in
this way. However, they did not know about your life at all, while I
remember it always, and with great veneration. But the loftiness of your heart
was quite clear to them from the humility of your speech.
And that letter of yours says that all men should imitate my life. But let
what is not so, as it is stated, becomes so, because it is stated, to prevent you
from telling a lie, which is unusual for you. But to this I briefly reply with the
words of a certain good woman: 'Do not call me Naomi, that is fair; but call
668. For his very dear friend, Leander, bishop of Seville, see Epp 1.41; 5.53; 9.229b. The
title is 'of the Spains' but Gregory is not consistent with 'Spain' and 'Spains': see Ep 9.229c.
669. The quite large audience is surprising, although Leander was the brightest star in
the Spanish galaxy. It is very possible that this letter was first read out to the pope by his
personal secretary while his gout was keeping him in bed, with several of his priests and
monks gathered around him. Gregory had shared many hours and days with Leander in
Constantinople while papal emissary there between about 478 and 584.

BOOK NINE
697
me Mara, for I am full of bitterness. ,670 For today, good sir, I not that man
whom you knew. By accomplishing much externally, I have fallen as much
internally, I admit it, and I am afraid that I am among those about whom it
has been written: 'You cast them down when they were lifted up. ,671 For
he is cast down when being lifted up, who rises with his honors but falls in
his mority. For, as I followed the paths of my Leader, I judged myself very
mucdisgrace among men and worthless among the common people, and
running with the luck of the person about whom it is said again by the psalm-
ist: 'The ascents in his heart he has arranged in the valley of tears,,672 so
that I might ascend, of course, all the more truly inside, as I might fall all the
more humbly outside, through the valley of tears. But now an onerous honor
presses me down greatly, and countless cares resound around me, and when
my mind prepares itself for God, the cares cut through it with their pressure,
as if with some swords. My heart has no rest. It lies prostrate in the depths,
depressed by the weight of its own thoughts. It is extremely rare or never that
a wing of contemplation raises it among the sublime. My sluggish mind is tor-
pid, now almost reduced to a stupor by the temporal cares that bark around
it, and it is forced now to deal with earthly things, and now even arrange things
of the flesh, but sometimes it is compelled by the force of disgust to disPose of
some things even sinfully. But why do I say so much? Overcome by its own
weight, my mjnd sweats blood. For unless sin was censured with the name of
blood, the psalmist would not say: 'Deliver me from blood-guiltiness.,673 But
when we add sins to sins, we complete this also, which is said by another prophet:
'Bloodshed follows bloodshed.'674 For blood is said to touch blood, when a sin
is joined to a sin, so that the mass of wickedness is multiplied. 675
But amid all this, I pray you by almighty God, as I slip beneath the waves
of mental disturbance, hold on to me with the hand of your prayer. For I was
sailing with a following breeze, as it were, when I lived a life of tranquillity in a
monastery.676 But then a storm arose suddenly with a tempestuous motion, and
it snatched me away amid its own disturbance, and I lost the good fortune of my
journey, because with my loss of peace, I endured a mental shipwreck. Look, I am
now adrift in the waves, and I seek the plank of your intercession. Although I did
670. Ru 1 :20.
671. Ps 72 (73):18.
672. Ps 83 (84):5-6.
673. Ps 50 (51).14.
674. Hos 4:2.
675. The pope seems to be obsessed with blood, perhaps reflecting his own disease,
although his imagery is not all medical. Beside the 'sweats blood' he has a 'wing' of
contemplation and cares that 'bark' around him and cut through his mind like a 'sword.'
676. Expanded in his long letter to Leander (Ep 5.53a) this nostalgia refers to the two
or so years (576-578) Gregory spent as a humble monk in the monastery of Saint Andrew,
once his family mansion. After being the city prefect, it certainly changed his life radically.
But his peace was soon interrupted by exile in Constantinople and the papacy.

698
THE LETTERS OF GREGORY THE GREAT
not deserve to reach the shore, rich with an intact shi at least after my losses, let
me be brought back to harbor through your plank. 6
But your Holiness writes how you are afflicted with the trouble of gout,
and I have also been worn out terribly by persistent pain from it. But con-
solation will be easy, if, amid the lashes that we suffer, we remember each sin
that we have committed. And we see that these are no longer lashes but gifts,
if we who have sinned through bodily delight, are purified by bodily pain.
Furthermore, with the blessing of Saint Peter, the prince of the apostles,
we have sent over a pallium for you, to be used only for solemn Mass. Having
sent it, I certainly should have warned you how you should be living, but I
suppress such speech, because you anticipate my words in your way of life.
May our almighty God guard you with his protection and bring you to the re-
ward of his heavenly home, with a multiplied harvest of souls. But this brief letter
testifies to the great amount of business and physical debility that weighs me
down, and in it I hC}ve not spoken enough to him also, whom I greatly love.
May God protect you and keep you safe, my most reverend brother.
9.229a Reccared, king of the Goths, to Gregory, bishop of Rome 678
596-599
Reccared to his Lordship, Pope Gregory, a holy and most blessed bishop.
At the time when the Lord with his compassion divided us over the wicked
Arian heresy, the Holy Catholic Church gathers us within its bosom improved
by means of faith, it was then our mind's desire to ask pleasantly with all the
effort of our mind such a 679 most reverend gentleman, you who are powerful
above all other bishops, to applaud in every way, on behalf of us human beings,
such a worthy matter accepted by God. Wherefore, we are looking after ourselves
and after many cares of the kingdom, busy with various occasions, three years
have passed, not to satisfy the wish of our mind at alL 680 And after this, we
chose abbots for you from the monasteries who were to approach right up to
your presence, and were to offer Saint Peter gifts sent b us, and to report to us
more manifestly on the health of your holy Reverence. 81
677. For this extended nautical / shipwreck simile, for several like it in his letters to
Leander, and elsewhere, see the Introduction, pp. 105-106.
678. This letter, mentioned by Gregory below, was copied from some manuscripts by
5tephanus Baluzius, who left the many errors in the king's Latin, as did Migne, including
it as Ep 9.61. For further references to Reccared and Spain, see Ep 1.42 and Dialogi 3.348.
679. The tam is wrong with a superlative, the two minds are awkward, and the tense
of colligit is wrong with feat (two perfects, and a connective needed), and the haeresis needed
a preposition or verb to govern it. The 'Lord's compassion' comes too early, also, and 'you'
is wrong with 'laudaret' (laudares was needed).
680. There is no syntax ('while' with 'looking' and a result clause after 'passed' are
needed), and linking 'selves' and 'cares' is awkward, as is 'occasions.'
681. The qui + subjunctive ('who were to') is very good Latin but another et (at least)
is needed for the third sentence, and accederent ('approach') needs no per before it.

BOOK NINE
699
They were hurrying, now almost in sight of the Italian shore, the force
of the sea came upon them, and clingin on to some rocks near Marseilles,
they were barely able to save their lives. 82 But now we have asked a priest,
whom rour Glory has sent as far as the city of Malaga, to come to our
sight. 68 But having been detained by bodily sickness, he could in no way
approach the throne of our kingdom. But because we learnt most certainly
that ad been sent here by your Holiness, we sent a gold cup decorated
from the top with jewels, and as we trust in your Holiness, may you deign to
offer it, worthy of that apostle who shines first in honor. 684 For I also beg
your Highness,685 when an opportunity is found, to ask about us with your
holy, golden letters. For I do not believe that you are unaware how much I
truly love you, you yourself, the richness of your heart, with the Lord's inspir-
ation. 686 It is sometimes usual that those whom the distances of lands or sea
divide stick together as if visibly, by the grace of God. And for those who do
not see you at all in bodily presence,687 fame opens up your goodness to them.
But with all veneration I recommend to your Holiness in Christ Lean-
der,688 the bishop of the church of Seville, because your benevolence to us
was revealed through him, and while we talk about your way of life with that
bishop, we decide that we are inferior to you in your good deeds. Buf I am
delighted, most reverend and most holy Sir, to hear of your good health, and
seek from your Christian prudence 689 that you repeatedly commend to our
common Lord in your prayers both us and our nations, who are controlled by
our rule after God's, and have been acquired by Christ in your life time, so
that through that act, those whom the world's latitude separates may be
happily strengthened by the true love they show to God.
9.229b Gregory to Reccared, king of the Visigoths I August 599
Gregory, servant of the servants of God, greets his most glorious and most
excellent son, Reccared, king of the Goths and of the Suebi. 690
I cannot express in words, most excellent son, how much I am delighted
by your work and by your way of life. For ha,:ing heard the virtue of a new
682. The 'force' sentence needed to be subordinate.
683. The only fault in this sentence was an unwanted eum after 'we asked.'
684. Here ilia agrees with apostolo, and dignam with quem, two bad gender mistakes.
685. Gregory never used the honorific title Celsitudo vestra: see the Introduction, pp. 103-104.
686. Again the syntax is astray, with 'tu ipse' for te ipsum and pectoris short of a connective.
687. The adverb praesentialiter is an awkward coinage ('in a manner of being present').
688. This is an interesting snapshot of Gregory's old friend Leander, who is discussing
him with the Spanish king, after acting as his agent in the royal palace in the introduction
of the Catholic Faith.
689. After peto ('I seek') a(b) + ablative is needed, or a direct object. But there are no
serious mistakes in the rest of the Latin.
690. This response of Gregory to Reccared's conversion was issued a surprisingly long
time after the event took place.

700
THE LETTERS OF GREGORY THE GREAT
miracle in our time, namely that through your Excellency the whole race of
Goths has been converted from the error of the Arian heresy into the unity
of the true faith, we are pleased to exclaim with the prophet: 'This is the
change by the right hand of the most High.,691 For whose heart, even if
made of stone, would not at once soften with its praises of almighty God and
with its love for your Excellency, once it knew about this remarkable deed?
I am often delighted to describe these deeds of yours to my sons who join me,
I admit, and often to admire them likewise in their company. These deeds
frequently arouse me even against myself, as I am sluggish, useless and inactive,
with inert idleness, at a time when kings are working hard in the gathering of
souls, for a profit in the heavenly kingdom. Therefore, what am I going to say
in that fearful trial before the coming Judge, if then I shall have come there
then empty-handed, when your Excellency leads flocks of faithful behind you,
whom you have just drawn to the grace of the true faith, through earnest and
continuous preaching?692 But through God's gift I have this as a great
consolation, good sir, because I love in you the holy work that I do not have
in myself, and when I rejoice with great exultation over your actions, those
that are due to your labor become mine through love.
With regard, therefore, to the conversion of the Goths, with your work
and with our exultation we can exclaim with the anels: 'Glory to God in the
highest and on earth peace for men of good will.,6 3 For in my opinion we
are more in debt to our almighty Lord for his grace, as although we have done
nothing with you, yet we are participants in your work by sharing your joy.
But your very way of life clearly bears witness to all men as to how readily
Saint Peter, prince of the apostles, has accepted the gifts of your Excellenc,
For indeed it has been written: 'The prayer of the upright is his delight.'6 4
For in the judgment of almighty God, he considers not what is given, but by
whom it is given. For it is on this that it has been written: 'The Lord had
respect for Abel and his offering, but for Cain and his offering he had not
respect. ,695 For indeed he was going to say that the Lord had respect for
the offering, but first inserted carefully that he 'had respect for Abel.' From
this it is clearly shown that the offerer did not please due his offerings but the
offerings did so due to the offerer. And so, you show how welcome your
offering is, as you have given the gifts of souls from the conversion of the
nation subject to you, before giving the. gold.
But as for the abbots sent over here, who were carrying your offering to
Saint Peter the apostle, you say that they were worn out by the violence of
691. Ps 76:11: 'This is the change' is adapted from the theme of the psalm.
692. Gregory accuses himself of failures that are seen as particularly reprehensible in
Stoic thought, similar to ideas expressed in Homiliae in Evangelia 1.17. See his letter to
Leander (Ep 9.228) for ve imilar words of bitter self-criticism.
693. Lk2:14. BO \
694. Pc 15:8. 0 au  J
695. Gn 44-5. J) /'
..

BOOK NINE
701
the sea and returned to Spain 696 from that journey. Your gifts were not
sent back, and reached here afterwards. But the constancy of those abbots who
had been sent over was on trial, whether they knew how to overcome dangers
in their way with a holy desire, and not to be at all tired mentally when
suffering from bodily fatigue. For adversity that impedes good intentions
is a proof of virtue, not a sign of rejection. For who would not know how
benef it was that Saint Peter the apostle came to Italy to preach? And
yet on his way he suffered shipwreck. But the ship of his heart stood firm
in the waves of the sea. 697
I inform you, furthermore, that in praising God over your work, my
praise has frown from what my most beloved son and priest, Probinus, has
told me. 69 For I learnt that, when your Excellency had issued some regula-
tion against the perfidy of the Jews,699 those about whom it was passed
tried to influence the rectitude of your mind by offering a sum of money.
Your Excellency spurned this and seeking to please the judgment of almighty God,
you preferred innocence to gold. In this matter I recall the deed of King David.
For while the water that he desired had been brought by obedient soldiers from
the cistern in Bethlehem, which was held by enemy formations, he said at once:
'God forbid that I should drink the blood of those men.' And because he pOured
it out and was unwilling to drink it, it was written: 'He poured it out to the
Lord.,700 If water, then, was scorned by the armed king and converted into a
sacrifice to God, we should consider what sort of sacrifice a king made to almighty
God, who out of his love for Him, refused to accept not water, but gold. And so,
most excellent son, I shall say confidently that you made a libation of gold to the
Lord, as you were not willing to use it against him. These are great deeds, and
they should be attributed to the praise of almighty God.
But among these things, the snares of the ancient enemy should be
guarded against with vigilant attention. And the greater the gifts he sees among
men, the more cunning the snares with which he seeks to remove them. For
robbers do not try to capture empty-handed travellers on the road,701 but those
who are carrying vessels of gold or of silver. Indeed, our present life is a road. And
696. To be pedantic, 'Spains' (Spanias, for Nearer and Further Spain), but we would say
'Spain' as Gregory did with Spaniae litora ('shores of Spain') at the end of Ep 9.229c.
697. In Reccared's letter, he depicts the abbots hanging on to rocks and nearly drowned,
but this is seen as a weak excuse to return home by the pope, although the jewelled cup did
arrive intact. There is no early evidence for Peter's voyage to Rome, but for Paul's equally
dramatic sbipwreck at Melita, see Acts 27:20-44.
698. For the priest Probinus, see Ep 5.53.
699. See Ep 7.21. Reccared's law to which Gregory refers may be Leges Visigothorum
12.2.12 (MGH Leges 1.1: 000), that prohibited Jews from owning Christian slaves. See also
canon 14 of the Third Council of Toledo, held in 589, and Ep 7.1.
700. The two quotations come from 1 Chr 11:18-19.
701. A conceit immortalized by Juvenal, Satires 10.19-22: cantabit vacuus coram latrone
viator ('The traveller with empty pockets will sing in the robber's face'). Gregory uses
Juvenal's words (argenti vascula) with vascula vel argenti ('vessels of silver').

702
THE LETTERS OF GREGORY THE GREAT
it is necessary that one is all the more wary of evil spirits lying in ambush, the
greater the gifts that one carries. And so your Excellency, with such a great gift
as this, which you received for the conversion of a subject race, ought to preserve
very carefully first, humility of the mind, and then cleanliness of the body.702
For as it is has been written 'whoever exalts himself, shall be humbled, and he
who humbles himself, shall be exalted,'703 it is certainly clear that the man who
does not sever his mind from the root of humility, truly loves the Highest. For
often the malignant spirit, to destroy the good things that he could not oppose
before, comes into the mind of the worker after he has completed his work, and
it so disturbs with silent thoughts of praising itself, that the deluded mind admires
itself for the great deeds it has done. And while. it is exalted in its own view,
through an unseen tumor, it is deprived of the grace of Him who gave him the
gift. For it is from this that it is said through the voice of the prophet against an
arrogant mind: 'Having trust in your own beauty, you played the harlot because
of your renown.,704 Indeed, for a soul to have its faith in its beauty is to
presume about the justice of its action by itself. And it plays the harlot because of
its own renown, when it does not want the praise of its Maker to be spread
abroad, for what it has done rightfully, but seeks the glory of its own renown.
Here again it has been written through the prophet: 'Whom do you excel in
beauty? Come down.,70S For indeed the soul comes down from where it is
more beautiful, when from the beauty of virtue, with which it should be exalted
before God, it falls from His grace through its own pride.
And so what should we do in these matters except that, when the malignant
spirit reminds us of the good deeds that we have done so as to make our minds
more arrogant, we should always recall to memory our evil deeds, so that we may
recognize both as our own what we have done sinfully, and that it is the gifts of
almighty God alone when we avoid sins? Cleanliness of the body must also be
preserved in the pursuit of good actions, because, according to the voice of the
apostolic preacher, 'the temple of God is holy, which temple you are.,706 And
he says again: 'For this is the will of God, even your sanctification.' Showing what
he meant by sanctification, he added at once: 'that you should abstain from
fornication, that every one of you should know how to ssess his vessel in
sanctification and honor, not in the lust of concupiscence.,7 7
That government of your kingdom with regard to your subjects should
also be tempered with moderation, so that power does not corrupt your mind.
For a kingdom is well ruled only when the glory of ruling does not dominate
the mind. Care should also be taken that anger does not intrude, in case
everything lawful is done too quickly. For indeed anger, even when it pursues
702. From juvenall0.3S6: mens sana in corpure sana ('a healthy mind in a healthy body').
703. Lk 14:11, 18.14; Mt 23:12.
704. Ez 16: 15.
705. Ez 32:19.
706. 1 Cor 3:17.
707. 1 Ths 4:3-5.

BOOK NINE
703
the faults of sinners, ought not lead the mind, like its mistress, but should attend
like a setvant-girl behind the back of reason, so as to come to the front only when
ordered. For if it once seizes the mind and possesses it, it considers even what it
does cruelly to be just. For on this it has been written: 'The anger of a man does
not accomplish the righteousness of God.' Here it is said again: 'Let everyone be
quick to hear, slow to speak and slow to anger.,708 But I do not doubt that you
obsenre4l1 of these things with God's authority. But as an opportunity for advice
has arisen, I associate myself furtively with your good deeds, so that what you do
without my advice you may not do on your own any longer, now that an adviser
has been added for you. But may almighty God protect you in all of your
activities with the embrace of his heavenly arms, and grant you prosperity in your
present life, and after the course of many years, joys for evermore.
But we have sent over to you a very small key from the most holy body
of Saint Peter the apostle, as his blessing, which contains some iron from his
chains, so that what had bound the neck of that man for martyrdom might
free yours from all sins. We have also given a cross to be offered to you by the
bearer of this letter,709 in which there is wood from Christ's cross and hair
from the head of Saint John the Baptist. From this may you always have the
comfort of our Savior through the intercession of his predecesssor. -
And we have sent over a pallium, from the see of Saint Peter the apostle,
to a most reverend man, our brother and fellow-bishop, Leander, and we
should owe this both to ancient custom and to your character and to his
goodness and seriousness.
9.229c Gregory to Reccared, as a postscript I August 599
A long time ago, when a certain young man from Naples came here, your
Excellency, so very sweet to me, took care to order me to write to our most
pious emperor, so that he might search in his case for storing papers 710 for
the treaties that had been concluded formerly between the Emperor Justinian
of pious memory and the rights of your kingdom, to gather from them what
he should have presetved for you. But two things forcibly prevented me from
doing this. Firstly, in the time of the aforesaid Emperor Justinian of pious
memory, that storage case was so burnt when a flame suddenly crept in it that
almost no document at all remained from the time of that emperor. The
second was that no one needed to be informed. You should look in your own
palace for those documents that involve you, and bring these out into the
708. These two quotations on anger come from Jas 1:19 and 20.
709. It was the pope's very reliable agent, the abbot Cyriacus, who acted as his letter-
bearer. He also gave the king some magical relics from the pope, the usual key with filings
from the chains of Saint Peter, and two unusual extras (in the letters), wood from the
Christ's cross and hair from John the Baptist's head. One wonders from where the limitless
supply was derived! The pallium for Leander was rather a belated honor. For the keys and
pallium see the Introduction, pp. 74-81. See also the Index of Names: Cyriacus 3.
710. He uses the rare Greek word XapToc/xJMKWP (cartofilacium) from his stay in the East.

704
THE LETTERS OF GREGORY THE GREAT
open on my behalf. For that reason I exhort your Excellency to arrange things
as they suit your own character, and whatever concerns peace; carry it out
earnestly, so that the time of your reign may be remembered with great praise
throughout long cycles of years.
Furthermore we have received three hundred cloaks as ifts from your
Excellency, sent over for the poor of Saint Peter the apostle, 11 and we beg
you as much as we can with our prayers that you may have as your protector
on the fearful day of Judgment our God himself, whose poor you have pro-
tected with your generous gift of clothing. The need for a ship caused us not
to send our man at all to your Excellency for now, .as none could be found
that could set out from these parts to the coast of Spain.
9.230 Gregory to Claudius, in Spain 712 I August 599
Gregory servant of the servants of God greets his Lordship and son, Claudius.
Because the fame of good deeds blazes like perfume, the sweet smell of your
Glory has spread from parts of the West even as far as here. Being sprinkled
indeed with the sweetness of its exhalation, I have fallen greatly in love, I
admit it, with someone I did not know, and with a hand of love I have
grasped you close to my heart's embrace. And I did not yet love him whose
good deeds I had got to know. For when a person remains well known to me
through great mental effort, but remains unknown to me in bodily appearance,
in his case I can truly say without any doubt that although I know his person-
ality, I do not know his household.
But a great testimony to your Glory is given by the fact that you are said
to adhere closely to the excellent king of the Goths. For while good men may
always displease evil men, it is certain that you are good, as you have pleased
a good man. For that reason, giving you the address of greeting that is due to
you, I pray that you are active in what you undertook, so that that opinion
of the truthful Solomon may be fulfilled in you, as he says: 'The path of the
just is like shining light, that grows into a perfect day.,713 For now, when the
light of truth shines on us and when the sweetness of the heavenly kingdom
open itself to our minds, it is certainly daytime, but not yet a perfect day. It
will then be perfect day, when there shall no longer be anything in our mind
from a night of sin. But see that you grow into a perfect day, so that, as long
as you look for the eternal home, an increase of good deeds here may be spread
wider, and thus the fnut of your gift should be all the greater afterwards in your
reward, even as the keenness of your work has increased now. -
711. The 300 Spanish cloaks seem a surprisingly practical present from the Spanish king
to the pope, but Gregory welcomes them very warmly, to be distributed to his special charge
and abiding concern, the poor of Rome.
712. Literally, 'Spains,' although it is Spaniae litora above. Claudius was the duke of
Lusitania (mod Portugal) closely associated, it seems, with the king of the Goths, Reccared.
For more on him, see J oao de Biclara, Chronicon 589, as well as Isidore, Historia de regibus
Gothorum 54 and Gregory of Tours, Historia Francorum 9.31.
713. Pr 4: 18.

BOOK NINE
705
Furthermore, we recommend to your Glory our most beloved son, Cyria-
cus, abbot of our monastery,714 so that, when he has completed what he
was ordered to do, he may not be hindered by any delay in returning. May
almighty God look after you with the protection of his heavenly arm, and
may he grant that you are both among glorious men now, and after lengthy
cycles of years, are among the angels.

9.231 Gregory to Maximus, bishop of Salon a I August 599
Although you added to the culpable beginnings of your consecration yet
another serious fault through your disobedience, even so we tempered the
authority of the apostolic see with fitting moderation, nor were we ever
inflamed against you to the extent that your case demanded. But so that our
displeasure that you excited against yourself should continue even longer, our
trusting concern strongly tormented us, in case we might seem to be negligent
in omitting things done by you that we have heard about. And if you should
consider these well, you almost confirmed them yourself, by putting off giving
satisfaction, and from this you aroused our zeal against you more fiercely.
But your Beloved finally followed a sound counsel and submitted yourself
humbly to the yoke of obedience, and showing penitence, you purged yourself
with worthy satisfaction, in our view. Realize, therefore, that the grace of
brotherly love has been restored to you, and give thanks that you have been
received into our fellowship. For just as it is proper for us be strict towards
those persevering in sin, even so we should be benign towards those returning
for forgiveness. And so, once your Fraternity knows that you have recovered
communion with the apostolic see, please send over a person to us to receive
the pallium that should be bestowed on you in the customary way. For just
as we do not suffer illegal acts to be perpetrated, even so we do not deny
things that are customary. But although the stewardship of our position will
summon us to grant these things, yet the petition of our most charming and
excellent son, the exarch, Lord Callinicus, demanded from us that we should
act towards you with more temperance. And we neither submitted to his very
dear wish, nor could we distress him. 715
9.232 Gregory to the patrician Italica and Lord Venantius 716 I August 599
I took care to ask some men coming from Sicily with what affection one
should ask about the health of your Excellencies. But they replied sadly to me
714. For his very reliable agent, Abbot Cyriacus, sent to Sicily, Gaul and Spain on
delicate missions, see Ep 9.229b with n709 above.
715. This letter is almost an exact copy of Ep 9.177. Norberg publishes it, but a note in
MGH refers readers back to letter 177. In line 8, illicita is omitted here ('some illegal acts') and
in line 16, the earlier letter has benignos esse, here esse benignos. Otherwise the two are identical.
716. The patrician couple, Venantius and Italica, were friends of Gregory living in
Sicily, with their young daughters Barbara and Antonia. For the girls' problems after the
death of Venantius (see Ep 11.25), see the notes to Epp 11.23, 59. Venantius appeared in Epp
1.33; 2.49; 6.42; 9.13, 38, 120, and Italica in Epp 3.57 and perhaps 9.187.

706
THE LETTERS OF GREGOR Y THE GREA T
about the persistence of your illnesses. And in saying this, I do not find that
I am reporting to you about myself other than what I should report, except
that, thanks to my sins, behold, it is now eleven months since I have only
been able to rise from my bed on very rare occasions, just now and then. For
I am so afflicted by such great pains from gout, and from other terrible
troubles, that my life is a most grievous punishment for me. For every day I
faint from pain, and I sigh, hoping for the remedy of death. Indeed, among the
clergy and people of this city there has been such an invasion of feverous
sickness that almost no free person, nor any servant has remained, who might
be suitable for any office or ministry.
And from the neighboring cities, every day the slaughter of mortal lives
is announced to me. And the closer you live to Africa, the more accurately
you know how that country is being devastated by death and disease, in my
view. But those who come from the East announce more serious devastations.
And so, as you realize from all of this that the end of the world is at hand,
with a general destruction, you ought not to be afflicted too much over private
troubles. 717 But as is proper for wise noblemen, restrict your hearts entirely
to the care of your souls, and the closer the strict judge comes, the more you
should fear him. Turn your attention to studies of piety, about which it has
been written that 'it holds a promise of life both for the present and for the
future.,718 But almighty God has the power to conserve the lives of your
Excellencies both here for a long time, and after the courses of many years, to
lead you to eternal joys. I ask that you greet on my behalf my most charming
daughters, her Ladyship Barbara and her Ladyship Antonina. I pray that
heavenly grace may protect them and allow them to prosper in all things.
9.233 Gregory to Decius, bishop of Lilybaeum 719 I August 599
Adeodata, a most glorious woman,720 has suggested to us with the notifica-
tion of a declaration, which is held in the appendix, that she has founded a
convent 721 in a house in fact owned by her, inside the city of Lilybaeum,
with its land,722 as proof of her devotion. And she wants it to be conse-
crated in honor of Saint Peter, prince of the apostles, and of Saints Laurence,
Hermes, Pancras, Sebastian and Agnes, martyrs of Christ. And for that reason,
my very dear brother, do so. For the construction just mentioned is subject
to the control of your city. Provided it is certain that no human body has
been buried there, first of all, receive all the donation set out by law, that is
717. For the frequent 'end of the world' theme, see the Introduction, pp. 17-18. There
may have been real plagues that August in Africa and the East, and the fever in Rome seems
genuine, but exaggeration is not unlikely, to suit the pope's eschatological argument.
718. 1 Tim 4:8.
719. For Decius, bishop of Lilybaeum, see Ep 6.13. He succeeded Theodore in the see.
720. For the glorious Adeodata, so generous in endowing her convent, see Epp 8.34 and 11.5.
721. In Latin, monasterium ancillarum Dei ('nuns' monastery').
722. The Latin a soLo might mean 'from the ground up' or suggest 'with its soil' or 'land.'

BOOK NINE
707
for income, top quality gold coins, free from taxes, ten, and slave-boys, three,
oxen of the same age, three, other servants to serve in that convent, five in
number, mares, ten in number, cows, ten in number, vine plantations, four in
number, sheep, forty in number, and the rest according to what is normal. 723
9.234 Gregory to Maxirnus, bishop of Salona 724 I August 599
NoW--tlcit we have received the letters of our brother and fellow-bishop, Marin-
ianus, and our personal secretary Castor has retwned here,725 we have learnt
that your Fraternity has given us very full satisfaction over where there had
been doubt, and we offered great thanks to almighty God, as all the ill-feeling
of sinister suspicion has been torn from deep in my heart. For this reason, I
wanted to release your deacon, our common son Stephen,726 with all speed,
but the frequent pains from my illnesses forced him to stay with me for just
a few days. But after I began to feel somewhat better, I happily took care at
once to send him back to you.
And so we have sent over a pallium, for you to use for solemn Mass, as
is the custom, and we want you to assume its special quality in every way. For
the glory of this vestment is humility and justice. Therefore, let your f rater-
nity with all of your mind be quick to show yourself humble in prosperity
and upright and just in adversities, if they ever occur, and a friend of the good
and enemy of the wicked. 727 Never accept anyone's appearance contrary to
the truth, never degrade anyone's appearance who speaks on behalf of the
truth, apply yourself to works of charity according to the amount of your
weal th, and yet desire to apply yourself even at its expense, share the suffering
of the sick, rejoice with men of good will, consider the losses of others as your
own, exult over the joys of others as if your own, be savage in correcting vices
but soothe the minds of listeners in fostering virtues, in anger retain judgment
without anger, but in tranquillity do not forget the censure of severity. That is the
rationale of the pallium accepted by you. H you preserve it carefully, what you are
shown to have received externally, you possess internally.
Furthermore, I recommend to your Fraternity in every way our brother
and fellow-bishop Sabinian,728 and if there are some cases between you,
postpone them for a while. Let the love between you be a permanent fixture,
so that, if ever an argument is aired, careful consideration follows, and so the
723. Besides the usual gold coins, the three slaves and other servants are unusual, as is
the very large number of animals. It must have been quite a sizeable convent.
724. For this hitherto recalcitrant bishop of Salona, see Epp 8.36; 9.150, 155-156, 177-
179, 231.
725. For Marinianus, the bishop of Ravenna, see Ep 9.118. For Castor, see Ep 9.152.
726. For the deacon, Stephen, see Epp 1.20 and 8.36.
727. This section ends with a neat rhyming chiasmus, amicam bonis, peruersis contrariam.
728. For Sabinian, bishop of Jadera (modern Zara), see Epp 7.17 and 8.11; for his see,
Ep 6.48. Sabinian had aligned himself with Gregory during the dispute with Maximus, and
now the pope urges the two prelates to re-establish communion, in a spirit of reconciliation.

708
THE LETTERS OF GREGORY THE GREAT
love does not leave your minds. We also recommend our common son and arch-
deacon, Honoratus. 729 If what we have learnt about him through our per-
sonal secretary, Castor, is true, since through him, three previous archdeacons
have already been compelled to observe the Church custom by retiring at the
end of the fifth year, we certainly want him to find the love of your Holiness.
For a judgment should not be demanded over a case that he has judged him-
self. However, if that is not so, you should repress all the anger in your mind
and set aside all the hatred, and receive him in love, and do not remove him
at all from the position in which he has been found. .
We have also confidently entrusted to our common son, Stephen, the cle-
ric Messianus, who had fled to us, and we are certain that you can show not
hatred but friendship to the man whom we have sent over to your Fraternity,
May almighty God preserve you with his protection, and grant us so to act
that after the storms of this temporal state, we can reach eternal joys side by side.
9.235 Gregory to Constantius, bishop of Milan 730 I August 599
Although the scourge of his blindness may invite your Fraternity to preserve
for him the rights of Philagrius, the bearer of this letter,731 yet because he
wanted you to become more prompt through us in restoring to him what he
claims has been kept from him prejudicially, we have taken care to send the
present letter to you. He complained that agents of your church occupied a
field containing his vineyard, without good reason. If that is true, although the
possession forcibly removed from him should have been restored before any
trial, yet when our common son, your deacon Eventius,732 went there, with
the consent of the aforesaid letter-bearer, he decided through five witnesses
who represented your church, that he could prove that Philagrius was under
that church's control. So do not let your Fraternity make the aforesaid Phila-
grius struggle against justice, but let him inquire into the truth carefully, in
whatever ways he can, and if it can be proved clearly, as it stands here, that
it belongs to you, then for God's sake he should be quickly satisfied, so that
he gives up his intention without any trouble. Otherwise before any argument,
let the property removed from him be restored by your decision, so that after
this the recognition over ownership may remain clear for each of the parties.
But because he thinks that he has offended your thoughts over the fact that he left
there without your knowledge, let your Fraternity show him the sweetness of
729. For the sub-deacon, Honoratus, see Epp 1.10, 19; 2.17-19, 44; 3.32,46; 6.25-26;
9.156, 179. He had also been in dispute with Maximus.
730. For Constantius bishop of Milan, see Ep 9.150.
731. The 'blind' and elderly Philagrius does not appear elsewhere in the letters. With
his disability, the return trip to Rome would have been difficult, which underlines the
seriousness of his complaints against the churches of Milan and Tortona, over his vineyard
and high rate of tax. His daughter and son-in-law Maurus, and their children, do not appear
elsewhere. Leaving Milan without the bishop's permission was his mistake.
732. or Eventius, deacon of Milan, see Epp 9.184, 187.

BOOK NINE
709
your love, so that he may learn that his opinion of a priest was far different from
what it should have been. But since he also desires to present himself at the
threshold of the holy apostles, as he says, whenever he wants to come, let him not
receive any hindrance from anyone but rather have your support on his side.
The above-mentioned bearer indicated, furthermore, that he himself is also
being compelled to pay just as much as the other inhabitants of the city of
Genoa.1tfe paying. And we are amazed that one who is more deserving of pity
is being oppressed in your presence. If that is so, your Holiness must not let
him pay again through anyone, for it is excessively inhumane to afflict a man
with payments who is burdened by his blindness, and if he should have great
need, he ought to be excused from paying taxes. But he complains also that
the church of Tortona is unjustly holding a young man of his. So let your
Fraternity take care to write to the bishop of the aforesaid city, asking him to
restore the boy without any argument, if that is true. For if perhaps he replies
differently, let this case be investigated either before you or before judges,
without any excuse being made. For the same Philagrius has notified us that
his daughter followed that young man, called Maurus, being her husband, to-
gether with his sons and grandsons, and he says that there is no dispute about
her. Due to this, it has turned out that through the one about whom there is
a dispute, others are also being held about whom no inquiry is needed. And
if this is basically true, the girl should be restored to him with his sons and
grandsons, without any altercation, and then the inquiry into the above-men-
tioned Maurus should be activated, and it should be terminated according to
the dictates of reason. But if perhaps there is said to be some argument over
the man's wife, this also should be finalized by the intervention of a trial, so
that with you present there, the aforesaid letter-bearer may not have the need
to return to us again over the cases mentioned above.
9.236 Gregory to John, bishop of Syracuse 733 I August 599
Our sons Pascasinus, a magnificent gentleman, and Blanca, a most illustrious
gentleman,734 have complained to us that your Holiness wants to keep the
income that is owed to the holy Church of Rome, for use nowhere else except
in the suburban areas of your city or in the scrcalled Gelas estate. But I know that
this has not been done as these men think, who are complaining. For I know the
wisdom of your Fraternity, and I think that you have proposed such things so
that you might receive income useful for where it is convenient, through the same
proposal. I applaud the intention of such great love, my dearest brother, and I
strongly embrace you, because you take such good care of our Church, which is
certainly yours, as if what is ours is yours also. Yet neither in the suburban areas
733. For the pope's key agent in Sicily, Bishop John, see Ep 9.16. It is unusual, however,
for a matter like this to be sent to the bishop to sort out, rather than to Romanus, Gregory's
administrator of that patrimony.
734. Neither of these Sicilian gentlemen appears elsewhere.

710
THE LETTERS OF GREGORY THE GREAT
nor concerning the Gelas estate, should my most excellent children, Italica and his
Lordship Venantius,735 be approached over those revenues that they pro-
mised. 736 But whether they want to pay it in Syracuse or in parts of Palermo,
your Holiness should be intent on this alone, that you accept an income useful for
all things, following our promise of an agreement and of the warranty that we
sent. So let your Holiness take such care that neither my aforesaid sons may be
upset over the remaining suburban estates that belong to them, nor may our
Church of Rome suffer any loss nor any drop in value in the revenue collected.
9.237 Gregory to Anatole, deacon in Constantinople 737 I August 599
To good and devoted sons, our wealth demands that we should reply in such a
way that, since we are repaying a debt, we should double what we ought to be
paying, without being asked. Thus, the bearer of this letter, our magnificent son
Marcellinus,738 is eager to devote himself to the good of our Church, just as he
proved in the case of our brother and fellow-bishop, Maximus, and the Istrians,
so that he may show the affection of his sincerity more and more, not just in his
words but in his deeds also. For that reason, with these words we exhort your
Beloved that, when he comes to the royal city, you support him with total endea-
vor and total effort, and are keen to assist him with all your comforts, so that he
should find things easier there, supported by the help of almighty God and of
your Beloved. You will be keen to attend to him also just as if he were our real
son, and to bestow on him the affection of my love in every way, so that he
might recognize the payment made to him for his past deeds, and for the future
might assume a great hope of a reward for his devotion, which he promises to
show by his benefits to our Church.
And so, as far as we have heard, our most serene Lordship and emperor had
ordered our aforesaid magnificent son to hurry to his presence with all haste.
Therefore, it is right for you seek an opportunity to conclude that it was not a
fault of disobedience that retained him, but the case of our brother and fellow-
bishop, Maximus. And the case reached its end with his support, although it was
slow to do so. But we want your Beloved to attend to this with care, that you do
not consent to be involved in any sort of affair where there is trouble for the
poor,739 in case perhaps the power of certain persons might be forced to apply
735. For these Syracusan aristocrats, who were very dear to Gregory, Italica and
Venantius, see Ep 9.232, and 11.23,25,59.
736. Either Gregory has made a mistake, or an early scribe has, but sunt petendi ('should
be sought') cannot qualify eos... reditus ('those revenues'). Perhaps an ob dropped out before
eos ('because of'), such monosyllables often being omitted by scribes.
737. For Anatole, his emissary in the royal city, see Epp 7.27-28; 8.24; 9.156, 187-190, 202.
738. Marcellinus, proconsul of Dalmatia, had earlier supported the simoniac Maximus
of Salona. See Ep 9.159 for his sins and change of heart. His case is now being investigated
in Constantinople. Gregory urges his emissary Anatole to give his support to the now
repentant proconsul.
739. The pope's concern over the poor is expressed throughout his letters, although here
the 'power of certain persons' is unclear.

BOOK NINE
711
some sort of pressure, as it could not be advantageous for his soul. Therefore, deal
with everything with the fear of God, and especially consider your eternal reward.
9.238 Gregory to Leo, bishop of Catana 740 I August 599
Our son Severus,741 a magnificent gentleman and the bearer of this letter, wants
to go to Sicily and has sought to be recommended by our letter before your
Fraty. When he comes, therefore, please receive him with the love appropriate
for a priest, and give him your support where his need demands it, so that he may
not feel that he is struggling against justice in any way, with you placed at his side.
But relying rather on the support of your assistance, let him enjoy more securely
the peace that he keenly loves, and allow us to find joy in his tranquillity, that has
been obtained for him through you.
9.239 Gregory to Talita 742 I August 599
We should be obliged to trust in you with such great love that, if the benefits for
our Church were being done by others, we would include your Glory as their
helper, and yet we should feel enough joy, as there is a reason for you that you
ought to be well aware of the fact that you yourself, through the love of Saint
Peter, prince of the apostles, were able to excel among the others. Thus, w...e have
found that the care of the public patrimony has been committed to your con-
trol,743 and so we greet you with a father's affection and recommend the patri-
mony of our Church to you, in the line of justice. In case perhaps on this occa-
sion some public men should want to cause some trouble, as tends to happen, the
goodness of your Greatness should not allow it to happen, but should protect the
patrimony and your people from every disturbance, and attend to the lot of the
poor, so that the preselVation of justice may fulfill the duty of charity, and from
this a greater reward may accrue for you before God. We therefore exhort you,
most glorious son, to show your generosity towards the needs of our Church,
which you love as you should in all ways, so that you may both carry out the
requests fruitfully and make almighty God well disposed to you, which is
highly desirable.
9.240 Gregory to Domnellus, petitioner 744 I August 599
We have received your Glory's letter, full of the love of a good son. Due to
it, our mind has certainly been saddened over your bodily trouble. But we
trust in God's pity that He who has made you love our miserable, dejected
Italy, may himself restore health to your body and reward you with eternal
recompense. For with regard to the military pay that you signified you had
740. For Leo, bishop of Catana, see Epp 4.34; 6.30, 47; 8.7.
741. This aristocratic Severns should not be confused with the rhetor in Ep 5.34.
742. Norberg has Talita in his index, Talitanis in his edition; MGH has Talitaus. He was
probably a Lombard nobleman, like Gulfarit in Ep 9.161, who had rebelled against Agilulf.
743. The 'most glorious' suggests an aristocrat, and being in charge of the public
patrimony was a position of high responsibility. But he does not appear elsewhere.
744. For Domnellus, a resident of Ravenna, see Ep 9.174.

712
THE LETTERS OF GREGOR Y THE GREA T
received again by an imperial order, against your wishes, we have readily
accepted this in full, knowing that your Greatness is helping military needs
with a more careful and salubrious arrangement.
But (\S for the six hundred gold coins that had been recommended from
the treasury of the church of Ravenna, to which your letter bears witness,
they were borrowed by the most excellent exarch for the daily costs of the
military prefecture. You know the reason why these have not been paid back
at all so far. For you wrote that our aforesaid son, the exarch, had agreed that,
because peace came to an end, you should first make a payment for those parts
from the appropriate money here. And thus your Glory should consider care-
fully if it should be done, and how it should be anticipated that, if the
prefecture of those parts fails to recover the money it has accepted, these parts
would sustain danger thereby through the lack of troops. But those who are
said to have borrowed that money ought to be restrained from borrowing, so
that, if there are any new expenses, the hundred gold coins should be restored
to him, and in this way the money, that cannot be touched without danger
to the one paying it, with a deduction for those who are owed it, and over-
looking the danger that threatens us, should not be distributed to others at all
without due cause. And indeed, we are doing this neither with a man new to
the case nor with one ignorant of the Roman side, and he has agreed in fact
that,745 in time of war, in these places peace will not be renewed at all,
unless by the power of the majesty of God. For human remedy cannot help.
Your Greatness, therefore, knows what his Lordship the emperor wants,
that is how much care should be given especially over a subvention for the city
of Rome, as his gifts clearly show. 746 But you should also be intent on the
danger to these parts, and take care to come here with the money with all speed.
Otherwise, if this is not done and it results in some adversity, contrary to our
hopes, then you would not be able to excuse yourself in any way, either before
the Lord of Heaven or before the lord of our state, by blaming it on someone else.
For the city of Rome, thanks to our sins, has been worn out by various weak-
nesses, so that suitaBle men do not even continue to guard .its walls. 747
745. The si ('if) is unwanted, with quod governing reparata fuerit. Norberg's lacuna is not
needed.
746. See Ep 5.30.
747. For these weaknesses, see Ep 9.232. As the gold coins show, mercenary troops were
the norm at that time. The pope's money was also needed to buy off Lombards attacking
Rome and to ransom those they captured.

MEDIAEVAL SO URCES IN TRANSLATION 40

4
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,This translation of the Registrllllt epist1l1arliln of
Gregory the Great, the first complete version in
English, will provide all medievalists access to
one of the most important documentary collec-
tions to have survived from the period.
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All fourteen books of the letters are presented in three volumes, each
with a preface of its own but sharing the introduction found in the
first volume. Books 1-4 appear in volume 1, Books 5-9 in the second
volume, and Books 10-14 (and appendices) in the concluding volume,
which also contains a glossary, bibliography, and indices.
The letters in this second volume cover the five years from September
594 to August 599, a most successful but extremely painful period in
Gregory's life. Books 5 and 6 provide the source material for the
pope's well planned and well executed missions to Sardinia, Corsica,
Gaul, and England, where Augustine, his fellow monk from Saint An-
drew's monastery in Rome, was installed as the first bishop of Canter-
bury. It was also a time of increasing suffering for the pope, as his
gout and stomach pains, worsened by summer fevers, forced him to
spend most of 599 confined to his sickbed, too ill even to attend Mass
in Saint Peter's. But this gave him far more time for dictating, and oc-
casionally writing, a steady stream of mostly short official letters, with
which he consolidated the wide range of reforms he had brought un-
der the administration of the ever-growing domain of the Catholic
Church. This was especially important in the province of Sicily, so
close to him in his own life and vita) to the economic well-being of
both the pope and the city of Rome. .
..
.
Gregory, with an angel, and the Deacon Peter
, from Montecassino, MS 73, foJ. v
@Archivio dell' Abbazia, Montecassino
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