Part 39

God dhurh his witegan us bebead thaet we sceolon hine herian and m['ae]rsian on his halgum, on dham he is wundorlic: micele swidhor gedafenadh thaet we hine on dhisre maeran freols-tide his eadigan meder mid lofsangum and wurdhfullum herungum wurdhian sceolon; fordhan dhe untwylice eal hire wurdhmynt is Godes herung. Uton nu fordhi mid ealre estfulnysse ures modes dhas maeran freols-tide wurdhian, fordhan dhe thaet sidhfaet ure h['ae]le is on lofsangum ures Drihtnes. Tha dhe on maeigdhh['a]de wuniadh blission h['i], fordhan dhe h['i] geearnodon thaet beon thaet h['i] heriadh: habbon h['i] h['o]ge thaet h['i] syn swilce thaet h['i] wurdhfullice herigan magon. Tha dhe on claenan wudewanh['a]de sind, herion h['i] and arwurdhion, fordhan dhe swutol is thaet h['i] ne magon beon claene buton dhurh Cristes gife, seodhe waes {448} fulfremedlice on Marian dhe h['i] herigadh. Herigan eac and wurdhian dha dhe on sinscipe wuniadh, fordhan dhe dhanon flewdh eallum mildheortnys and gifu thaet h['i] herigan magon. Gif hwa synful sy, he andette, and nal['ae]s herige, dheah dhe ne beo wlitig l['o]f on dhaes synfullan mudhe; hwaedhere ne geswice h['e] dhaere herunge, fordhan dhe dhanon him is beh['a]ten forgyfenys.

Thes pistol is swidhe menigfeald ['u]s to gereccenne, and eow swidhe deop to gehyrenne. Nu ne onhagadh ['u]s na swidhor be dham to sprecenne, ac we wylladh sume odhre trimminge be dhaere maeran Godes meder gereccan, to eowre gebetrunge. Sodhlice Maria is se maesta frofer and fultum cristenra manna, thaet is forwel oft geswutelod, swa swa we on bocum raedadh.

Sum man waes mid drycraefte bepaeht, swa thaet h['e] Criste widhs['o]c, and wr['a]t his hand-gewrit tham awyrgedan deofle, and him mannraedene befaeste. His nama waes Theophilus. He dha eft sydhdhan hine bedhohte, and dha hellican pinunge on his mode weolc; and ferde dha to sumere cyrcan the waes to lofe dhaere eadigan Marian gehalgod, and dhaer-binnan swa lange mid wope and faestenum hire fultumes and dhingunge baed, odhthaet heo sylf mid micclum wuldre him to com, and cwaedh, thaet heo him gedhingod haefde widh thone Heofenlican Deman, hire agenne Sunu.

We wylladh eac eow gereccan be geendunge dhaes arleasan Godes widhersacan Iulianes.

Sum halig biscop waes Basilius geh['a]ten, se leornode on anre scole, and se ylca Iulianus samod. Tha gelamp hit swa thaet Basilius weardh to biscope gecoren to anre byrig dhe is geh['a]ten Cappadocia, and Iulianus to casere, theah dhe he aeror to preoste bescoren waere. Iulianus dha ongann to lufigenne haedhengyld, and his cristendome widhs['o]c, and mid eallum mode haedhenscipe beeode, and his leode to dhan ylcan genydde. Tha aet suman cyrre tengde h['e] to fyrde ongean Perscisne leodscipe, and gemette dhone biscop, and cwaedh him to, "Eala, dhu Basili, nu ic haebbe dhe oferdhogen on udhwitegunge." Se biscop him andwyrde, "God forgeafe thaet dhu udhwitegunge {450} beeodest:" and h['e] mid tham worde him bead swylce l['a]c swa he sylf breac, thaet waeron dhry berene hlafas, for bletsunge. Tha het se widhersaca onfon dhaera hlafa, and agifan dham biscope togeanes gaers, and cwaedh, "He bead ['u]s nytena f['o]dan, underfo h['e] gaers to leanes." Basilius underfeng thaet gaers, dhus cwedhende, "Eala dhu casere, sodhlice we budon dhe dhaes dhe we sylfe brucadh, and dhu us sealdest to edleane ungesceadwisra nytena andlyfene, na us to f['o]dan, ac to hospe." Se Godes widhersaca hine dha gehathyrte, and cwaedh, "Thonne ic fram fyrde gecyrre ic towurpe dhas burh, and hi gesmedhige, and to yrdhlande awende, swa thaet heo bidh cornbaere swidhor thonne mannbaere. Nis me uncudh thin dyrstignys, and dhissere burhware, dhe dhurh dhine tihtinge dha anlicnysse, dhe ic araerde and me to gebaed, tobraecon and towurpon." And h['e] mid dhisum wordum ferde to Persciscum earde.

Hwaet dha Basilius cydde his ceastergewarum dhaes redhan caseres dheowrace, and him selost raedbora weardh, thus cwedhende, "Mine gebrodhra, bringadh eowre sceattas, and uton cunnian, gif we magon, dhone redhan widhersacan on his geancyrre gegladian." Hi dha mid glaedum mode him to brohton goldes, and seolfres, and deorwurdhra gimma ungerime hypan. Se bisceop dha underfeng dha madmas, and bebead his preostum and eallum dham folce, thaet h['i] heora l['a]c geoffrodon binnon dham temple dhe waes to wurdhmynte dhaere eadigan Marian gehalgod, and het h['i] dhaer-binnon andbidigan mid dhreora daga faestene, thaet se Aelmihtiga Wealdend, thurh his moder dhingraedene towurpe thaes unrihtwisan caseres andgit. Tha on dhaere dhriddan nihte dhaes faestenes geseah se bisceop micel heofenlic werod on aelce healfe dhaes temples, and on middan dham werode saet seo heofenlice cw['e]n Maria, and cwaedh to hire aetstandendum, "Gel['a]ngiadh me dhone martyr Mercurium, thaet he gewende widh dhaes arleasan widhersacan Iulianes, and hine acwelle, sedhe mid todhundenum mode God minne Sunu forsihdh." Se halga cydhere Mercurius gew['ae]pnod hraedlice {452} c['o]m, and be hyre haese ferde. Tha eode se bisceop into dhaere odhre cyrcan, thaer se martyr inne laeig, and befr['a]n dhone cyrcweard hwaer dhaes halgan waepnu waeron? He sw['o]r thaet h['e] on aefnunge aet his heafde witodlice h['i] gesawe. And he dhaerrihte wende to S[=ca] Marian temple, and dham folce gecydde his gesihdhe, and dhaes waelhreowan forwyrd. Tha eode h['e] eft ongean to dhaes halgan martyres byrgenne, and funde his spere standan mid blode begleddod.

Tha aefter dhrim dagum com ['a]n dhaes caseres dhegna, Libanius hatte, and gesohte dhaes bisceopes f['e]t, fulluhtes biddende, and cydde him and ealre dhaere buruhware thaes arleasan Iulianes deadh: cwaedh thaet seo fyrd w['i]code widh dha ea Eufraten, and seofon weard-setl wacodon ofer dhone casere. Tha com dhaer staeppende sum uncudh cempa, and hine hetelice dhurhdhyde, and dhaerrihte of hyra gesihdhum fordw['a]n; and Iulianus dha mid andhraecum hreame forswealt. Swa weardh seo burhwaru ahred thurh S[=ca] Marian widh dhone Godes widhersacan. Tha bead se bisceop dham ceastergewarum hyra sceattas, ac hi cwaedon thaet hi udhon dhaera laca tham undeadlican Cyninge, dhe hi swa mihtelice generede, micele bet dhonne dham deadlican cwellere. Se bisceop dheah nydde thaet folc thaet hi dhone dhriddan dael thaes feos underfengon, and he mid tham twam daelum thaet mynster geg['o]dode.

Gif hw['a] smeage hu dhis gewurde, thonne secge we, thaet dhes martyr his l['i]f adreah on laewedum hade; dha weardh he dhurh haedhenra manna ehtnysse for Cristes geleafan gemartyrod; and cristene men sydhdhan his halgan lichaman binnon dham temple wurdhfullice gel['o]gedon, and his waepna samod. Eft, dhadha seo halige cw['e]n hine asende, swa swa we n['u] hwene ['ae]r saedon, tha ferde his gast swyftlice, and mid lichamlicum waepne dhone Godes feond ofst['a]ng, his weard-setlum onlocigendum.

Mine gebrodhra dha leofostan, uton clypigan mid singalum benum to dhaere halgan Godes meder, thaet heo ['u]s on urum {454} nydthearfnyssum to hire Bearne gedhingige. Hit is swidhe geleaflic thaet he hyre miceles dhinges tidhian wylle, sedhe hine sylfne gemedemode thaet he dhurh h['i], for middangeardes alysednysse, to menniscum men acenned wurde, sedhe aefre is God butan anginne, and nu dhurhwunadh, on anum hade, sodh man and sodh God, ['a] on ecnysse. Swa swa gehwilc man wunadh on sawle and on lichaman ['a]n mann, swa is Crist, God and mann, ['a]n Haelend, sedhe leofadh and rixadh mid Faeder and Halgum Gaste on ealra worulda woruld. Amen.

AUGUST XV.

ON THE ASSUMPTION OF THE BLESSED MARY.

Jerome the holy priest wrote an epistle on the decease of the blessed MARY, the mother of God, to a holy maiden, whose name was Eustochium, and to her mother Paula, who was a hallowed widow. To these two women the same Jerome wrote several treatises; for they were persons of holy life, and very diligent in book-studies. This Jerome was a holy priest, and instructed in the Hebrew tongue, and in Greek and Latin perfectly; and he turned our library of Hebrew books into the Latin speech. He is the first interpreter betwixt the Hebrews, and Greeks, and Latins. Seventy-two books of the old and of the new law he turned into Latin, to one 'Bibliotheca,' besides many other treatises which he profoundly devised with diligent understanding. Then at last he composed this epistle to the holy widow Paula, and to the maiden of God, Eustochium, her daughter, and to all the maidenly company who were living with them, thus saying:

Verily ye compel me to relate to you how the blessed Mary, on this present day was taken to the heavenly dwelling, that your maidenly society may have this gift in the Latin speech, how this great festival, in the course of every year, is passed with heavenly praise, and celebrated with ghostly bliss, lest the false account should come to your {439} hand which has been widely disseminated by heretics, and ye then receive the feigned leasing for a true narrative.

Verily from the beginning of the holy gospel ye have learned how the archangel Gabriel declared to the blessed Mary the birth of the Heavenly Prince, and the miracles of Jesus, and the ministry of the blessed mother of God and the deeds of her life ye have manifestly known from the four evangelical books. John the Evangelist wrote that, at Christ's passion, he himself and Mary stood with sorrowing mind opposite the holy rood, on which Jesus was fastened. Then said he to his own mother, "Thou woman, behold, here is thy son." Again he said to John, "Look now, here standeth thy mother." Afterwards, from that day, the Evangelist John had charge of the holy Mary, and with careful ministry obeyed her as his mother.

The Lord, through his piety, committed the blessed maiden his mother to the chaste man John, who had ever lived in pure virginity; and on that account he was especially dear to the Lord, so much so that he would commit to him that precious treasure, the queen of the whole world: no doubt, that her most pure virginity might be associated with that chaste man with grateful fellowship in pleasant converse. In them both was one virtue of unbroken chastity, but a second attribute in Mary; in her is fruitful virginity, so as in no other. In no other person is there virginity, if there be fruitfulness; nor fruitfulness, if there be perfect virginity. Therefore now are hallowed both the virginity of Mary and her fruitfulness through the divine birth; and she excels all others in virginity and in fruitfulness. Nevertheless, though she was especially committed to the care of John, yet she lived in common, after Christ's ascension, with the apostolic company, going in and going out among them, and they all with great piety and love ministered to her, and she fully {441} informed them of all things touching Christ's humanity; for she had from the beginning accurately learned them through the Holy Ghost, and seen them with her own sight; though the apostles understood all things through the same Ghost, and were instructed in all truth. The archangel Gabriel held her uncorrupted, and she continued in the care of John and of all the apostles, in the heavenly company, meditating on God's law, until God, on this day, took her to the heavenly throne, and exalted her above the hosts of angels.

There is not read in any book any more manifest information of her end, but that she on this day gloriously departed from the body. Her sepulchre is visible to all beholders to this present day, in the midst of the valley of Jehosaphat. The valley is between Mount Sion and the mount of Olives, and the sepulchre appears open and empty, and thereupon is raised, in her honour, a large church, with wondrous stone-work. To no mortal man is it known how, or at what time her holy body was brought from thence, or whither it be borne, or whether she arose from death: though some doctors say, that her Son, who on the third day mightily from death arose, that he also raised his mother's body from death, and placed it with immortal glory in the kingdom of heaven. In like manner very many doctors have set in their books concerning the requickened men who arose from death with Christ, that they are raised for ever. They profess verily that those raised men would not have been true witnesses of Christ's resurrection, unless they had been raised for ever. Nor do we deny the eternal resurrection of the blessed Mary, though for caution, preserving our belief, it befits us that we rather hope it, than rashly assert what is unknown without any danger.

We read here and there in books, that very often angels came at the departure of good men, and with ghostly hymns led their souls to heaven. And, what is yet more certain, {443} men, at their departure, have heard the song of men and women, with a great light and sweet odour: by which is known that those holy men who through good deserts come to God's kingdom, that they, at the departure of other men, receive their souls, and with great joy lead them to rest. Now if Jesus has often showed such honour at the death of his saints, and has commanded their souls to be conducted to him with heavenly hymn, how much rather thinkest thou he would now to-day send the heavenly host to meet his own mother, that they with light immense, and unutterable hymns might lead her to the throne which was prepared for her from the beginning of the world.

There is no doubt that all the heavenly host then with unspeakable bliss would rejoice in her advent. Verily we also believe that the Lord himself came to meet her, and benignly with delight placed her by him on his throne: for he would fulfil in himself what he had in his law enjoined, thus saying, "Honour thy father and thy mother." He is his own witness that he honoured his Father, as he said to the Jews, "I honour my Father, and ye dishonour me." In his human state he honoured his mother, when he was, as the holy gospel says, subjected to her in his youth. Much more is it to be believed that he honoured his mother with unspeakable veneration in his kingdom, when he would, according to human nature, obey her in this life.

This festival excels incomparably all other saints' mass-days, as much as this holy maiden, the mother of God, is incomparable with all other maidens. This feast-day to us is yearly, but to heaven's inmates it is perpetual. At the ascension of this heavenly queen the Holy Ghost in hymns uttered his wonder, thus inquiring, "What is this that here ascends like the rising dew of morn, as beauteous as the moon, as choice as the sun, and as terrible as a martial band?" The Holy Ghost wondered, for he caused all {445} heaven's inmates to wonder at the ascension of this woman. Mary is more beauteous than the moon, for she shines without decrease of her brightness. She is choice as the sun with beams of holy virtues, for the Lord, who is the sun of righteousness, chose her for his mother. Her course is compared to a martial band, for she was surrounded with heavenly powers and with companies of angels.

Of this heavenly queen it is yet said by the same Spirit of God, "I saw the beauteous one as a dove mounting above the streaming rills, and an ineffable fragrance exhaled from her garments; and, so as in the spring-tide, blossoms of roses and lilies encircled her." The blossoms of roses betoken by their redness martyrdom, and the lilies by their whiteness betoken the shining purity of inviolate maidenhood. All the chosen who have thriven to God through martyrdom or through chastity, they all journeyed with the blessed queen; for she is herself both martyr and maiden. She is as beauteous as a dove, for she loved meekness, which the Holy Ghost betokened, when he appeared in likeness of a dove over Christ at his baptism. Other martyrs suffered martyrdom in their bodies for Christ's faith, but the blessed Mary was not bodily martyred, but her soul was sorely afflicted with great suffering, when she stood sad before Christ's rood, and saw her dear child fastened with iron nails on the hard tree. Therefore is she more than a martyr, for she suffered that martyrdom in her soul which other martyrs suffered in their bodies. She loved Christ above all other men, and, therefore, was her pain also for him greater than other men's, and she made his death as her own death, for his suffering pierced her soul as a sword.

She is void of no holy virtue, nor any beauty, nor any brightness; and therefore was she encircled with roses and lilies, that her virtues might be supported by virtues, and her {447} fairness increased by the beauty of chastity. God's chosen shine in heavenly glory, each according to his merits; it is therefore credible that the blessed] queen with so much glory and brightness excels others, as much as her merits are incomparable with those of the other saints.

The Lord said before his ascension, that in his Father's house are many dwellings: therefore we believe that he now to-day gave to his mother the most pleasant dwelling. The glory of God's chosen is measured by their deserts, and yet there is no murmuring nor envy in any of them, but they all dwell in true love and profound peace, and each rejoices in another's honours as in his own.

I pray you, rejoice in this festival: verily now to-day that glorious maiden ascended to heaven, that she, ineffably exalted with Christ, may for ever reign. The heavenly queen was to-day snatched from this wicked world. Again I say, rejoice that she, void of sorrow, is gone to the heavenly mansion. Let all earth be glad, for now to-day, through her deserts, happiness is increased to us all. Through our old mother Eve the gate of heaven's kingdom was closed against us, and again, through Mary it is opened to us, by which she herself has this day gloriously entered.

God has commanded us through his prophets, that we should praise and magnify him in his saints, in whom he is wonderful: much more fitting is it that we, on this great festival of his blessed mother, should worship him with hymns and honourable praises; for undoubtedly all honour to her is praise of God. Let us now, therefore, with all the devotion of our mind honour this great festival, for the way of our salvation is in hymns to our Lord. Let those who continue in maidenhood rejoice, for they have attained to be that which they praise: let them have care that they be such that they may praise worthily. Let those who are in pure widowhood praise and honour her, for it is manifest that they cannot be pure but through grace of Christ, which was {449} perfect in Mary whom they praise. Let those also who are in wedlock praise and honour her, for thence flow mercy and grace to all that they may praise her. If any one be sinful, let him confess, and not the less praise, though praise be not beautiful in the mouth of the sinful; yet let him not cease from praise, for thence is promised to him forgiveness.

This epistle is very complex for us to expound, and very deep for you to hear. It does not now seem good to us to speak more concerning it, but we will relate for your bettering some other edifying matter of the great mother of God. Verily Mary is the greatest comfort and support of christian men, which is very often manifested, as we read in books.

Some man was so deluded by magic that he denied Christ, and wrote his chirograph to the accursed devil, and entered into a compact with him. His name was Theophilus. He afterwards bethought himself, and revolved in his mind the torment of hell; and went then to a church that was hallowed to the praise of the blessed Mary, and therein so long with weeping and fasts prayed for her aid and intercession, till she herself with great glory came to him, and said, that she had interceded for him with the Heavenly Judge, her own Son.

We will also relate to you concerning the end of the impious adversary of God, Julian.

There was a certain bishop named Basilius, who had learned in a school together with this same Julian. It so happened that Basilius was chosen to be bishop of a place called Cappadocia, and Julian to be emperor, though he earlier had been shorn for a priest. Julian then began to love idolatry, and renounced his christianity, and with all his mind cultivated heathenism, and compelled his people to the same. Then at a certain time he went on an expedition against the Persian nation, and met the bishop, and said to him, "O thou Basilius, I have now excelled thee in philosophy." The bishop answered, "God has granted to you to cultivate philosophy:" {451} and with that word he offered him such a gift as he himself partook of, that was three barley loaves, for a blessing. Then the apostate commanded the loaves to be received, and grass to be given to the bishop in return, and said, "He has offered us the food of beasts, let him receive grass in reward." Basilius received the grass, thus saying, "O thou emperor, verily we have offered to thee what we ourselves partake of, and thou hast given us in reward the sustenance of irrational beasts, not as food for us but as insult." The adversary of God then became angry, and said, "When I return from the expedition I will overthrow this city, and level it, and turn it to arable land, so that it shall be cornbearing rather than manbearing. Thy audacity and that of these citizens is not unknown to me, who at thy instigation brake and cast down the image which I had raised and prayed to." And with these words he went to the Persian territory.

Hereupon Basilius made known to his fellow-citizens the cruel emperor's threat, and was a most excellent counsellor to them, thus saying, "My brothers, bring your treasures, and let us endeavour, if we can, to gladden the cruel apostate on his return." They then with glad mind brought to him of gold, and silver, and precious gems an immense heap. Thereupon the bishop received the treasures, and commanded his priests and all the people to offer their gifts within the temple that was hallowed to the honour of the blessed Mary, and bade them therein abide, with a fast of three days, that the Almighty Ruler, through his mother's intercession, might turn to naught the resolve of the unrighteous emperor. Then on the third night of the fast the bishop saw a great heavenly host on each side of the temple, and in the midst of the host sat the heavenly queen Mary, and said to her attendants, "Bring to me the martyr Mercurius, that he may go against the impious apostate Julian, and slay him, who with inflated mind despises God my Son." The holy martyr Mercurius {453} came armed speedily, and went by her command. The bishop then went into the other church, in which the martyr lay, and asked the churchward, where the weapons of the saint were? He swore that he certainly saw them at his head in the evening. And he straightways returned to St. Mary's temple, and made known to the people what he had seen, and the destruction of the tyrant. He then went again to the holy martyr's sepulchre, and found his spear standing stained with blood.

Then after three days came one of the emperor's officers called Libanius, and sought the bishop's feet, praying for baptism, and informed him and all the citizens of the death of the impious Julian: he said that the army was encamped on the river Euphrates, and seven watches watched over the emperor. Then came there walking an unknown warrior, and violently pierced him through, and straightways vanished from their sight; and Julian then with a horrible cry expired. So were the citizens saved through St. Mary from the adversary of God. Then the bishop offered their treasures to the citizens, but they said, that they would give those gifts to the Immortal King, who had so powerfully saved them, much rather than to the mortal murderer. The bishop, nevertheless, compelled the people to receive a third part of the money, and with the two parts endowed the monastery.