Poems Relating to Others

I have cleansed my heart. Naked, I have escaped the flame of the world. ^A Standing, I became a coadjutor to my father Gregory. Receive Gregory, unworthy, yet a priest.

19. Another. Ye angels, shining throughout the boundless circle, ^B surrounding the thrice-brilliant Godhead, which is one radiance, receive the unworthy Gregory, yet a priest.

[Textual note concerning Gregorius pater...] [Textual note concerning XCIX. 2...]

METRICAL VERSION

XCIX. ANOTHER. (Interpreted by A. B. Caillau.) The shining celestial host, throughout the immense orb, ^B where it is encircled by the light of the thrice-brilliant Triad, as one, receive the unworthy mystic, Gregory.

SECTION II. POEMS CONCERNING OTHERS.

I. Towards Hellenius, an exhortation concerning monks. You seek the strength of my words, which are no more, ^A since the time I have been feeble to this world, 5 taking up the cross—a sweet burden—which saved me, and exchanging all things mortal for Christ. But they are not at all soft and wheedling; ^A for this is not even pleasing to the superior Word. Not birth, nor wealth which raises the brow over the fields, nor the fiery force of rhetoric 10 do they proclaim—the great glory of you and of your brother, you whose hands guide the tillers of a great city.

996-997 I. Ad Hellenium pro monachis exhortatorium. You seek the strength of my discourses, which are now null, since I have died to this world, taking up the cross—the sweet burden which made me safe—and exchanging all human things for Christ. 5 And indeed my discourses are not very soft and fawning; for that is neither friendly to the superior Word, nor does it bring forth lineage, nor riches which raise the eyebrow of the foolish, nor the fiery force of your eloquence—your great glory, and that of your brother, whose hands govern the great 10 steering-oars of the city.

METRICAL VERSION

^A Let those concerns, then, lie with empty discourse; Mine, however, bring no small pleasure to friends, But shall render you much better by divine precepts. Do you, though, lend me a gentle ear. 15 Perhaps you may grant a greater reward to my words, by showing favor to more—not just ten— those whom you promised and agreed to, most noble sir, yesterday; thus a great man grants great things to a small one. But come, attend to my words, which 20 I shall utter from divine Books, from the depths of my heart. Some bring gold and silver, others bring to God the finely woven gifts of the Seres. And one has offered himself to Christ as a pure sacrifice; another offers holy libations of tears. 25 May Christ have this gift from you. There are worshipers ^B of God, to whom you may grant full freedom, who with tranquil mind and perfect souls lead the initiate multitude upward to heavenly things, and to all Christ-bearers who are above the earth, 30 the celibate, who barely touch the world, singing hymns by night and day to the King, estranged from all lowly earthly possessions, with which the ruler of the world plays with the wretched race of earthlings, 35 leading them this way and that; possessing such highest wealth, a sweet hope of things that neither perish nor are moved; not needing a rib, the body that loves its own self, ^C nor leaning upon children through a soft hand, nor trusting in brothers nor in comrades, 40 who are but blood and ash destined to perish on the morrow. [alt-version omitted]

POEMS PERTAINING TO OTHERS

^A nor do they swell with pride among citizens, placing their trust in the strength of feeble winds; nor do they pine for glory that quickly flies away, the pleasure of one night, 45 but they send their whole mind toward God, and fasten their ropes to the firm rock of God, disciples of the hidden life of King Christ, so that, when that life appears, they themselves may shine brightly, beholding the pure light of the Trinity gathering into one, 50 and opening itself again to their most holy eyes, the great glory of the heavenly host, no longer in dim phantoms, nor with small footprints of the truth. But those things are in the future; whereas the things here are but worthless smoke ^B or dust, to those who hold the heavenly life in high regard. 55 Of these, some are pleased with caves and sleeping on the ground in the wilderness, and they hate their homes, and flee the gathering of cities, and cherish the stillness that is kin to heavenly wisdom. 60 Others struggle in iron bonds of necessity, wasting away their wickedness along with their withering flesh. Others again, shut up like beasts in tiny dwellings, do not even confront the eyes of men. And often they remain fasting for twenty nights and days, 64 which is half of the abstinence of Christ. 65 I shall boast: one of the sheep of my flock was of these, one who set out from a small town. And one has bound his chattering tongue and lips in silence, and from a new mind has offered praise to the great Mind. And somewhere, someone, standing for whole years in a holy place, 70 stretched out his pure hands.

^A 85 Ah, a shudder comes over me! It is told to me in faithful accounts, that such a law is established for those who are monks in name and life, whom the many know, but few criticize, as being far more fervent than prudent piety would allow. 90 If any of the holy men approaches them, utterly ignorant of their country’s law, at first they receive him kindly into their own dwellings, pursuing him with all the signs of friendship, and they lift up his soul with divine words which the Spirit has inscribed, offering him a splendid feast. 95 But afterwards, someone brings forth a cruel law into the midst, and by drawing out a bitter answer through ambiguous words, he says thus: "Is it a noble thing for pious men to seek death for God’s sake?"

1000-1001 He granted no sleep to his eyelids: a miracle past belief! But he remained fixed to Christ, like a living stone. With him, the raven shared the remnants of a meager meal, and there was one single portion for both. 75 And also on the holy mount, from which Christ was lifted up when he left men after completing his passion, a man, motionless in word and mind and limbs, stood and was pelted by snows and winds. 80 Nor did he yield to the prayers of the pious men who gathered round him on all sides, but he held fast to the great King Christ, lifting his mind far from mortals, until they built a new house around him as he was fainting, when he no longer felt the hand that tended him.

85 Ah, I shudder! For this, indeed, has been reported to me in faithful words: that such a rule has been set down for some who are monks in name and life—whom most know, and few censure—as being more fervent than prudent piety warrants. 90 If any of the holy men comes to them, entirely ignorant of their law, they first receive him benevolently into their dwellings, and follow him with all the marks of friendship, and lift up their souls with divine words which the Spirit inscribed, setting before them a splendid meal. 95 But afterwards, someone brings a cruel rule into the midst, and eliciting a bitter answer with ambiguous words, he speaks thus: "Is it noble for pious men to meet death for God?"

[alt-version omitted]

^B The mind is horrified at what it hears: that this is the custom of those men who are monks in name and reality, whom many know, but few despise for being more acute than regulated piety demands. When someone, grave in piety, has betaken himself to them, ignorant and unversed in this law of ours, they first receive him with a willing spirit into their dwellings; once received, they honor him with every service, and take care to lift up their souls with divine words, driving away hunger with a more splendid banquet. But afterwards, someone comes forward into the midst, and recalling their cruel law, utters such words, asking: "Is it a noble thing for the sake of Christ to summon death?" drawing forth cruel words with hidden speech.

^A Or if he, in his ignorance, should praise the end, 100 they die most willingly by many deaths; some by their own hand and by the necessity of belly (famine); others by crags, by depths, or by nooses—martyrs of truth—and away from this mournful war they rejoice to depart from this life. 105 Spare, Christ King, those pious souls who run madly, ^B like a victorious colt which, far from the starting-post, tosses its knees, trusting in its swift feet, and is not restrained by bridles within. Yet another is delighted by the impulses of another virtue; 110 as there are many mansions, so there are many laborers. But why should I recount each thing? For the narrow path is walked here by few of mortals; these pass through, and the difficult gateway, ^C trodden by the many labors of the good. 115 Such is the lot of Christ, and such from the earth Christ brings to the Father as fruit of his own sufferings, the bulwark of speech, the glory of the people, the foundation of the world, rivaling even the beauties of heaven. ^D Their race, too, is a light-bearing one to me. May envy rot my eyes! But be you well-disposed toward them, first indeed toward Cledonius, that gentle man, who lives for the needy and, bringing everything, has consecrated it to Christ; 123 first himself, then whatever he possessed, leaving nothing for his earthly life—a pearl amidst stones, another morning star amidst the stars, spring amidst the seasons, and a rose amidst the plants.

Once flourishing in the courts of an earthly king, ^A he now holds greater glory in our fold, for he stands beside Christ the King. After him, Eulalius, 130 far superior to his peers, whose brother, the great strength of Helladius, recently left him, flying off, a half-part departed to the choir he longed for; while he was left alone here, no longer seeing anything better than Helladius. 135 He stands by his mother, who is worn down by a wretched disease, in the few remaining drops of her life. When the long account is put to the test, it is enough to speak but a brief word of the mother of such children. God gave Carterius to another; but you, my friend, shall also claim him as your own, 140 favoring your companions—Carterius, whose glory is greatest in heaven, ^B as he is continually rising in spirit away from the flesh. Spare a thought also for the great Nicomedes, if you have heard of him, who gave his mortal life for the heavenly one, 145 and zealously emulated the ancient sacrifice of the great father Abraham, hallowing the pair of his children, eager for the holy sacrifice. He established a noble marriage, for the marriage crown is also truly a spiritual crown. He did not leave the shoots of his growth upon this earth, so that, released from this life, he might go wholly 150 to the high land, an excellent fruit among men and women—a dear son among men, a daughter among women—having gathered his own wheat into our choirs, 155 waiting, as I hope, as one worthy of the heavenly vats, for the flourishing branches from the fragrant plant. And if they are better than their parents, it comes from their parents.

^A But let these things be placed in the hands of the all-powerful God, Who brings a great end to great hopes. And now, as a father to his children, like a swift eagle Flying nearby, he guides the wings of the chicks, Newly fashioned, when in the tracts of the air They flutter, not yet with a confident flight, Bestowing upon them many precepts of piety, Though he has bestowed nothing more excellent than his own virtue. He has consecrated them with divine words and manners, Fixing what is noble from their tenderest nails, And he has provided holy poverty as a greatest inheritance, So that he might leave no instrument of success lacking. This, then, is such a house for you, my glory, Glory of my sheepfold, of my own kin. Neither, indeed, is Theognius among the last, who, while standing On the earth, touches the heavenly seats, Gentle, sweet-spoken, always with a blooming face Displaying the splendor of a well-disposed spirit, Not painting on the surface a superficial Color of virtue, like women, a deceptive beauty, But containing within his heart a fear pleasing to God, Appearing only to the Knower of hidden things. A great wonder, how he, having leaped into the stadium Of virtue even at the finish, surpassed those before him With swift feet; and he showed to his dear children A better portion of life, having tasted of wisdom.

METRICAL VERSION

Ast these in divine hands are set, who is accustomed to enclose Great hopes in a massive end. And the father now directs the tender wings for his born, And flies to his own like an eagle to her chicks: Who are not yet agitated on firm wings in the ether, But run through high places with a trembling foot. And he gives many precepts of piety indeed to them, But he gives nothing greater than his own piety: And he dedicated them with divine words and holy Manners, diligent from their tenderest nails, And gave them a poverty like a rich sense, So that nothing might be missing for the holy path of life. These are our house for you, my glory, glory of my sheepfold, ^B Wide of mine: all who are to me by kin. Nor indeed is praise to be given to Theognius among the last, Who standing on the earth strikes the highest stars, A placid man, a sweet-spoken man, and with the brightness of his face, Making visible what a flower there is for souls; Who does not show a color of virtue stained In the feminine manner, and a fictitious grace: But presses a divine fear within his heart, Which He sees, to whom nothing can be covered; Who, although he entered the stadium of the right late, oh how many Did he nevertheless pass by with his first strides! And whenever he tasted wisdom, then at last he showed To his born the kingdoms, the way to better things.

POEMS RELATING TO OTHERS

^A And our ancestor, the Isacides, Jacob, Once saw the ladder stretched from earth to heaven; 185 Climbing this, that he might see God Himself, The supreme fountain of heavenly lights. One of the steps he left behind, another now received his feet; He holds the one with his hand, while his eyes are fixed upon the next. For such is the path for mortals, and such is the way 190 My noble progenitor leads to Christ. Evander’s soul likewise hides much Precious gear within, and his mind is whiter than his hoary head. And who among the wise would forget Asterius, And his brothers, that holy triad, 195 To whom wisdom is common, and life common, and united In one hope, divided only by the flesh? (I shall pass over Philadelphus in silence, my heart, my noble kin). And after them, Macrobius, of our own flock, Our own flock indeed, my friend, whom Christ 200 Benevolently surrounds and nurtures with His great wings— whom pride, which conquers all, did not puff up. Observe Rheginus, Leontius, Heliodorus, Who hold the highest prize of Christ’s wisdom, 205 And others, shining stars among the rustic men, Whom many mortals do not even see— Among the members of Christ, precious ones—who could recount The seals of the Immortal, the beauties clothed in flesh? For all these are servants of God the Almighty, 210 Each perfect in a different virtue, Treading upon the earth with the lightest of footsteps, The most excellent sheep of the right hand.

^A And the stones of the great temple, which Christ has bound Together in the lovely harmony of the Spirit; 215 Those who with small sparks of life live this light life, Indulging the belly—the beginning of evils—but little, And restrain the heavy tumult of passions and the dark Surge of Belial rising up against them; Setting bounds to speech, and measure to silence, and shackles to laughter, 220 Restraining ears and steady eyes; barefoot, dry, mourning, single-garmented, Dead to the earth, but living in their minds above, Having always before their eyes the greater light of God, And the choir of pious souls stationed there. 225 And the virgin women, as many as celebrate their King and Bridegroom, who mingles with most holy hearts, And wait for Christ with sleepless eyes, ^B having kindled lamps that do not fade, Since you have learned my [own] honor, if you have honored any, 250 The brightest eye of our court. For grace is common to all, whenever any of the noble Suffer good things, being mingled by the law of friendship. Indeed, a great mind is [also] theirs, casting away from their hearts With manly spirit the treacherous Eve; 235 Indeed, theirs also is the garment of rough sackcloth about the body, And dust upon the ground, the weapons of modesty; And prayers and tears are dear, and sleepless nights, And fountains of tears flowing within. Their knees grew strong, and they forgot their weakness, 240 Having grasped the tassels of Christ with strength. But tender flesh and shining garments, And spring-like beauty that quickly fades,

^A Yielded to the mind, for the strength of their intellect Rendered women equal to men, as much in wisdom As in body. And this is not a great thing; for they led 245 Christ himself, coming down from the starry heaven To earth with human flesh, And born in time through a pure Mother, A Virgin, that he might fulfill the human law With undefiled birth, and having leapt from the tomb 250 On the third day, them, because of their most fervent desires, They were the first to behold, and they announced it to their dear fellow-disciples, Tasting the taste of Christ, a remedy for the former. Many, indeed, breathe upon the whole earth, ^B 255 As many as the Savior's word turns toward itself. But I compare my own, though they are few, to a greater number, Rejoicing in the heavenly beauties of Christ. For the fable bestows golden dust on Lydian houses, And the stream of the wealth-giving river; 260 And gold-bearing ants used to draw wealth For the black-skinned Indians from the hollow sand; And the Nile, rushing upon the fertile fields, Made Egypt rich in crops and most powerful; Another boasts of birds, another of plants, 265 And another of delightful stones shining within.

METRICAL VERSION

As much that which is natural, as that which is external, which the hands of men have fashioned with cosmetic art, yielded to their mind; for He made them in body, so that their firm mind renders them equal to men in wisdom. Nor is it a marvel: for the most holy Virgin brought forth for the human race Christ, who, coming down from his high seats, brought flesh to the lowest places, following the human law, yet without stain. And after he leapt forth from the sepulcher, having overcome death (and that was the third day since then), they were the first to see him (this did fervent desire grant), and they brought the joyful news with an excellent chorus; and thus, Christ having been tasted by them happily, the remedy was made by the food tasted before. ^B And many such women move throughout the whole world, wherever the nourishing faith of God extends itself. A portion, inflamed with a parity of soul by desire for the kingdom, cultivates the same roofs and the same manner of life. Another portion sits beside infirm fathers, or remains with brothers in holy virginity; but I, though I have few, yet I contend with many, rejoicing because of the heavenly forms. For the fable indeed gave golden remains to Lydian houses, and the river poured forth wealth; the ant also brought riches to the Indians, which they gave, full of gold, to themselves. The Nile likewise gives wealth and conveniences to the Pharian kingdoms, while it lavishly waters the fat fields with its waters. Others are delighted by birds and green plants, or by stones that shine on the finger as if with fire.

But unto me, King Christ has granted a glory exceeding all others, a crown of many pious men. And this is true: God ever grants grace to the lowly, just as an ancient promise made 275 at Bethlehem of old is given to my own small town; to that one in its generation, to this one for my own friends. ^A Another chorus from my land shines forth for you, such as the one from your own high-born fatherland, Armenia, which, excelling 280 many on earth, possesses as its greatest glory a wealth of celibate souls. By doing good to them—a small thing for me, most excellent man, but for you yourself, know that you are providing a great grace—you bring upon yourself, your children, and your dear wife the greatest wealth and the hope of a more radiant life.

285 And if you also hold a memory of my ancient friendship, O most gentle of all companions (for I shall never inscribe my name among the holy ones), do not disdain me, for it is not fitting, my friend; but grant grace and honor for the sake of my companions. 290 There is also regard for me among many; if not among many, you at least, O blessed one, consider our friendship worth everything. Thus, this would be pleasing to all friends, for whom honor is shown alike to those who are holy, 295 and most especially to Basil, whom Christ has honored above all, he who stands in the middle of both, bringing the finest friends into one and binding them better together with a common longing; it is most just for you to grant him everything.

Reverencing his sweet fatherland and their shared pursuits, ^A 500 And pure sacrifices, and a winged life, Within the curtain, with feet unreachable to all, Standing second after the great Aaron, And gazing with his eyes directly upon the God Who reigns on high, he unites mortals with the Immortal by his prayer. 505 Whatever you grant to him, you grant to me; and whatever you grant to him, To Christ, this grace is brought back to the Father as grace. I pray for souls, and for the heavenly life, I pray for the limbs worn away by the spirit’s fervor. Grant grace for the daily labors and the nightly chants; 310 Grant it for the sleep upon the ground, and the thin moans, And the worn-out rags, and the eyes wasting away; Grant it for a pure mind, and for holy words, So that honoring virtue, you may spread abroad the way of virtue To many, and may you have a reward from God for many results. ^B 315 Sow where things remain, and may you reap an incorruptible Heavenly fruit, rich in return for few things. Reverence also the white-haired, god-like form of my father, Full of a story of wonder to men, Both in the cycles of his years and in his noble character; 320 I will utter this last word, for I am failing in strength. Spare our flock, I pray, spare the flock, O my son, for which I tremble; For I have labored much, and God granted it to me To shepherd it for many decades of years. 325 And may God grant you whatever He grants to the pious, And among other things, that you may attain a prosperous old age. » Such were the words of my god-minded father; but I Shall utter a noble word from my own writing: [alt-version omitted]

^A The measures of God are equalized with our measures; As we measure to one another here, Such does the great God repay to mortals. But may He measure out, Better things to the better-disposed, both now and in the end. Now, as the foundation for all men, whether the worst Or the good is cast in this mortal life; And the great possession of heaven is balanced On a small scale; and the inclination carries it hither and thither. And Christ was mingled with mortals, when the tax was present, When Caesar was registering the whole world; And the reward itself, God gave to the mortal, so that he might grant To mortals this consolation for their servitude. Revere the grace of Christ, and spare the peoples; Revere, and you too shall be written in the heavenly book, Writing good things; but if the opposite, let another say what he thinks; Yet in truth it is better to write holily. ^A For it is indeed better to write with piety. Is it not enough that the first perversity Of the first parent brought a heavy yoke upon mortals, And the man-slaying plant, And the envy of the serpent, and the transgression of the woman, And the destructive tasting of the knowledge of the adversary, Which made me mortal, and thrust me back unto the earth From whence I was formed, and brought about a wretched life, And pains and struggles, and to live, Bowed down upon the broad back of the earth, worn out by toils? But shall a brother also give me over to further sorrows, Being now but dust, and subject to one sin? It is not right, nor is it seemly, since it is much better To bring a remedy, rather than toil, to those who are suffering. This gift, O most excellent man, our peer sends to you, Which time shall not destroy,

[alt-version omitted]

^A nor can the detractor himself, Momus, find fault with its measures.

II. To Julian

One man by rain drenched the thirsty earth, he who had restrained it; another snatched the whole world from the waters. One man brought relief from diseases, another yielded respite from wars, and a third nourished a great people from heaven. But to you, O glorious Julian, God ^B has committed the scales of tribute—holding them as though they were the scales of justice—unwavering, unthievish, equitable, and worthy of song. But, most excellent man, spare the poor for me, spare them with your pen, those whom disease has wasted by consuming their wretched flesh. Spare them, and you yourself shall be written in the heavenly pages. The great God grants to mortals counter-balances ^C just as we measure them out to men here. Assist your fellow mortal, for all are clothed in flesh; Lazarus is at the gate: give crumbs that belong to others. Even Christ, when a census was taken, mingled with mortals; revere the description [of the census] that is equal to the birth of Christ.

Metric Version

O glory of Armenia, to whom fate has happily granted to set for us the level measures of tribute. Set them with the helping hand of the great God, so that you may pronounce justice holily, ^D and not tip the scales, your mind mastered by unholy gains. For if you hold the scales even for all, fearing the great eye of God, we—a small city, Diocæsarea, though we are—shall proclaim your name greatly to men, and we shall carve it on tablets: "This man is the best; this is he who writes laws in such a way that even Momus himself cannot find fault."

II. To Julian

He who had bound the thirsty earth bedewed it with rain; another snatched the whole world from the savage waters. There is one who has warded off disease, one who has brought salvation in wars; another has nourished many thousands with food from above. But God has now placed in your hands, O illustrious Julian, the scales of tribute, just as He previously gave you the weights of justice—most certain weights of justice. Spare, I pray you, the poor; spare them, I pray you, with your pen, the poor whom the most harsh force of disease has broken, so that a divine page may obtain your name. For the same heavenly Deity repays us with such weights as we ourselves measure out to others here. Bring aid to a mortal, for we all possess the same body; give the meager crumbs, for Lazarus is before the doors. Christ joined Himself to men when the census was taken; hence let these contemporary writings move your soul.

^A Reverence your mother, the nurse of the poor, that pious blood, and the house which has learned to be propitious to the wretched. Reverence also my wealth, my friend, which I have given away completely to the needy, in my desire to bear the cross. A harbor common to seafarers, a common aid to those in need, this is the distribution of my goods. The possession is mine, but the writing is yours. May we have an equal reward for the feeding of the poor. Let the King himself write down this account. ^A 25 The great God has indeed distinguished you with more tokens than those with which he has adorned but few of those who walk upon the earth. A holy blood, reason, the strength of possessions, a grace to be admired, and strength in your stride to act in accordance with the laws of the Ausonians. Yet, above all these things, O you of gentle counsel, 30 consider this: to extend the hand of God to the unburied dead.

III. To Vitalianus, on behalf of his sons

O father, whom God has given to me as a god in this life, not as a created being who is himself a created being, nor as a perishing one who is himself perishing, but that he might bestow honor and glory upon those on earth, for just as the King Christ, 5 being the progenitor of all and a most excellent ruler, turns the cosmos with great intentions, so too is a father a god to his own children. But listen to my plea, which is most excellent for your divine heart—and for that of the great God. God does not despise a mortal, one who has died, whom He has raised up, and to whom God will come again, 10 coming in the last days to judge all men.

Metrical Version

Let your holy parent move you, she who feeds the needy, and the house which, having had mercy, aids the wretched. Let your mind and substance move you, which I have completely given away, that I, a cross-bearer, might be joined to Christ. A common harbor for sailors, a common relief for the poor, to whom a portion of my wealth must be yielded. The goods are ours, but the drafting of them is yours. May we have equal rewards for the feeding of the poor. Truly there are many things which by divine gift make you illustrious, gifts such as hardly anyone possesses: nobility, beauty of form, eloquence, wealth, and great strength in the laws of the Ausonians. Yet if you aid the lifeless and those who are as if buried, from this will arise a greater glory and honor for you.

III. To Vitalianus, in the name of his sons

O Father, whom the Ruler of Olympus has bestowed upon me as a god, though unbegotten Himself, He has given a begotten one, and one who shall give his throat to death, fearing no dark darts of death, so that He might bestow honor upon those created of mortal stock. For as God is the progenitor and supreme ruler of all, who governs the immense world with a nod, so too is a father a god to his children. Receive, I beseech you, what I have to say with divine affection and a kindly ear. For this also belongs to the great God: He does not despise the race of men, for whom He submitted to death and the cross, and whom He drew up with Him into the vital air—to whom He will again descend from the high citadel, so that He may weigh the deeds of mortals in an equal balance.

POEMS RELATING TO OTHERS

^A Why did you sharpen such a cruel tooth against your own children? How has the vengeful retribution that rejoices in evil leapt into your house? What senseless Fury has shaken off so much wealth? You were indeed born of good parents, and you yourself are held in no small esteem among mortals, and you are entirely concerned with God, who loves those who love Him and loathes the most wicked. This was the former law of God. ^B But I am struck with wonder: how is it that you, who are like the God-hated, endure disgrace, being tamed by blows, which, as the saying goes, are of your own making?

To others, the nature of life has discovered unexpected pains, shaking the race of mortals here and there. And no one knows where the great wave of a wandering life will end, or what harbor will receive its dark ship. The boundless sea has destroyed one, or cast him upon the land ^D alive, stripped of his seeds and blood, a wretched wanderer—he who was formerly very wealthy; and she who was led along is hidden in the brine. Strife killed another, a combatant, or sent him under the hands of man-slaying victors. Yet another, kings have stripped—those whom he used to possess—making a man low and wealthy in a single day. And some, merciless pirates or thieves have harmed, with daylight vice and dark deceits, while for others, a consuming disease has divided their limbs.

But for you, God has granted serenity from all these things that I have listed, and may He still nod with kindly eyes, guarding everything, both that which is within and that which is without; and where there is any suffering, He has granted strength. Only this one thing has He not granted: to assist your children.

As though guarding the pupil beneath circling eyelids, 40 That no one, traversing the course of life, might speak thus: "I alone have escaped the evils and troubles of life." O king of the Samians once, Polycrates, what a plan you devised! Fearing the unrestrained career of good fortune, you cast into the salt sea A ring which you cherished, that you might appease envy. 45 And it indeed you recovered later, yet you did not escape your doom. Envy has no ransom from us. It is no great wonder If some darkness has lightly flooded our house. For this is truly a mist, or some bird Standing between the children and their excellent father. 50 Who is the singer skilled in laments to sing of these things? How have we given the substance of the story to the misfortunes of those before us? ^A One once fell in love with his own form, and into a spring He leaped, and the mirror of his noble face destroyed him. No one ever hated his own flesh. But I have heard this: 55 How a mother killed her dear son in a fit of madness; She killed him as though he were a wild beast, when she saw him; but when she perceived it, She wept, no longer for a beast, but for the child slain beneath her hands. And another mother drove a blade into her own children, Enraged on account of her marriage bed and her husband’s love. 60 And a certain hunter on the mountain, in place of a swift hind, Was torn apart by the fleet dogs which he cherished. May no singer, O Father, count you among these, Recalling the wickedness of fathers and singing of the injuries Of domestic war, and of blood shed against one’s own.

Tanquam pupillam sub palpebris volubilibus custodiens, ^A 1020-1021 40 Ut ne quis vitæ peragens cursum sic loquatur : « Solus ego vitæ mala et ærumnas effugi. » O Samiorum quondam rex, Polycrates, quid est quod tibi in mentem venit? Veritus perpetuum fortunæ cursum, projicis in mare Annulum, quem diligebas, ut invidiam placares; 45 Ac illum quidem rursus habuisti, sed mortem non effugisti. A nobis autem nullum habet livor munus quo placetur. Nec valde mirum, Si quid caliginis domui nostræ leviter effuderit. Id enim vere caligo est, ac tenebræ quædam, Mediæ stantes filios inter et patrem optimum. 50 Quis hæc gemenda defleat peritus cantor? Quomodo priscis materiam fabulæ dedimus propriis calamitatibus? Formam quidem suam quis olim adamabat, et in fontem Insiluit, ipsumque pulchri vultus speculum perdidit. Suas carnes nemo unquam odio habuit. Istud autem audivi, 55 Quod mulier dilectum filium occiderit, insanie correpta; Occidit quidem, ut feram aliquam, eum quem videbat; ubi vero errorem agnovit, Non jam feram deflevit, sed filium suis manibus oppressum. Suis etiam filiis mater ensem infixit, Irata ob cubile et amorem patris. 60 Venatorem quemdam in monte pro cerva Veloci, celeres canes, quos amabat, discerpserunt. Ne te, pater, hos inter homines numeret cantor, Dum vitia patrum recenset, et calamitates canit Domestici belli, et sanguinis in sanguinem armati.

METRICAL VERSION

^A 65 I am afraid. The fault is mine, the fault is my father's too; Nay, it is greater in my father, since he is more excellent, Both in the hoariness of age and in most noble character. But if it is no fault, yet it is a mournful disgrace, Which often has cast even a good man to the ground. 70 Many indeed know the truth, but not a few Look to reputation; this I bid you ponder. For I wish you, my father, to have the victory over all things, Even though I am exceedingly pained, since nature so commands, And that you should have good report and be carried aloft among famous men. 75 How, father, shall anyone think you a kind man to a stranger, When you are so angered at the children whom you begot, Whom you once prayed to the Lord to place upon your knees, And whom you adorned with famous names when they appeared? ^C 80 Invitations. Yet then anger, and all things are forgotten. Who, father, like you, most excellent one, is so Gentle to children newly born, but harsh to them when they are grown? If indeed it were right for a mortal to compare himself with God, Or for children with their parents, perhaps I might find some word 85 To help in our sufferings; but now, this one thing alone Will we let escape from our lips: whether we are most base, Father, or good, let the ear of corn be of the seed. This is your glory, I think, most blessed one, and yours also the reproach, Whether it be fair or whether it be most base. This is manifest to all: 90 To cherish him who is good, but to support the evil with one's hand. For medicines do not suit those who are sound, but to those who Are worn down by disease, dispensers of remedies apply them. Nor does any bird... ^D

[alt-version omitted]

^A perched upon a branch, or speeding its wings through the air, move one to pity; rather, he feels compassion for one that has fallen far from its beloved nest, 95 or one pierced by the hooked talons of a cruel hawk, while it utters a mournful cry beneath its feet. It is your grace to cherish the most wretched within your own heart. But if someone is good, the fatherly law is with me. For the best of men ^B are kind even to strangers. Nor is this the grace of God, 100 to hold the best man near; rather, it is to be kind to the most wretched, and to raise them up with one's hands from the earth. For God did not die for those who have not fallen, when He came to earth and joined His divinity to our mortal nature, but for those lying prostrate on the ground, and those who perished through the fault of Adam, ^C when he had squandered all his paternal inheritance in debauchery, and hunger 110 consumed him in his wanderings. But as he returned to his own father’s house and bowed at his knees, the father immediately had compassion on his poor son, wrapped his arms around his neck, shed tears, and offered him a feast. And just as some good shepherd, when one sheep has been separated from the flock, leaves all the rest, and follows the tracks of the one that is missing; and if, wandering far away among the mountain peaks or in the woods, he finds it, he lifts it upon his shoulders, 115 and rejoicing, he counts it among his own ten dozen. Such is the great law of my Christ, who is kind to all the lowly, ^D while despising the arrogant. Often the mere confession of a sin has saved a man, and has washed away bitter sufferings with tears, 120 and purified a soul blackened by wickedness.

METRICAL VERSION

Nor does anyone pity a bird sitting upon the green bough, or one that strikes the liquid ether with swift wings, but rather one that falls headlong from the high nest, or one pierced by the cruel talons of the hawk, which laments and sends forth sad cries from its breast. Then praise shall be given to you, and your grace shall appear in me, if you open your bowels to those stained with vices. For if you open them to me, who loves true goodness, you do this, O father, which paternal laws require. For the good are wont to be gentle and kind even to strangers, not joined by blood; nor does the grace of the highest Divinity consist in this, that it binds to itself in a tight bond of justice one who worships Him according to the law, but rather that He shows Himself gentle and calm to the worshipper, and raises him up with His hands from the dust as he lies low. For God did not slay, when He came to us and joined His divinity to my flesh, for the sake of the innocent, but for the sake of the guilty, and those whom the ruinous fall of their parent had consigned to death and the Stygian marsh. Do you not hear how the younger son, having left his father, departed to distant shores, and having squandered his paternal wealth on luxury and harlots, a dire hunger twisted the empty limbs of the wretched man? But as soon as he returned, humbled, to his paternal home, and bent his knees as a suppliant, the father was immediately carried away to mercy, embraced his son with tight hands, and shed tears, and prepared a rich feast. And as a good shepherd, as soon as one animal wanders from the flock, immediately deserts the fold to seek it; and if he finds it wandering far away over the mountains and through the pathless places of the woods, he rejoices to lift it upon his shoulders and add it once more to the rest of his sheep. This is the holy law of my Christ, who despises inflated hearts and protects minds that are prostrate and humble. Often the mere confession of a grave sin has brought salvation, and falling tears have wiped away the crime, and the black mind has received a brightness it lacked before because of its vices.

^A For the King has often spared sinners seven times over, as I have heard from the divine oracles, and the Spirit has taught. Who among men is worse than King Manasseh? Who among cities is greater than Nineveh? 125 Who is worse than the gluttonous hand of the publican? Yet King Christ had mercy even on them, as they lamented their wickedness. But why do I speak of the love of Christ, or of the love of mortals, which nature has implanted in parents for their offspring? Even wild beasts love their own young, if ever you have heard 130 of leopards, and boars, and the herd of rolling-eyed oxen, how they tremble over them, and how they engage in battle, countering even wild beasts or men who are hostile. But your temper, father dear, has become more destructive than that of beasts ^B or of men. Subdue your great anger; surely high, ^C jagged rocks, or the sea, did not rear you, since you hold in your mind a rage harder than adamant. Others indeed find joy in your possessions, both strangers and our own people, the god-fearing and the foolish. For your house is a common port for all who are in need; 140 and your table, more delightful even than the garden of Alcinous, is full of friends, full of food from the air, the earth, and all that swims in the water. But we, day after day, at the doors of others, withered, shivering, and poorly clad, wander 145 here and there; nor is there any remedy for our suffering, nor is it permitted for a long time to look upon your face, Father, ever since you became angry, even though we greatly desire it—which you often grant even to your servants, even when you are angry, which is truly hard. But we sit at meager tables, miserable, 150 not even getting—like that Lazarus—the crumbs from a rich table.

providing a feast for dogs. Many indeed loathe this favor, but not a few cherish it. A great wonder it is that the glorious sons of a father are dishonored, for whom a small cup provides some relief from their wailing 155 for their own pain; for those who are inferior are indeed helpers to their betters. Others, moreover, do not even know who we are or whose sons we are. For I am ashamed to declare even our sire. Two, however, are kindly disposed, so that we might either flee from misery or have a defense 160 against the calamities of our own, when the demon stirs up opposing waves, grieving for the plight of others. I shall speak a greater word: yet, Father, may you be propitious. Grant such healing for our sufferings; do not ward off the word. To other children, Father, you are gentle, 1492A to a degree that is fitting for one born of a divine Father. There is no envy—for it is not right to begrudge one’s sisters. Having raised them in your chambers, dew-fresh, you taught them the works of a noble hand, 165 you molded their virtuous characters, [with the help of] the female Chiron; and at the feet of marriage you bestowed noble husbands upon them, having provided for them in the cities. 170 Part of your wealth you distributed with a generous hand. But us, whom you planted from a most excellent mother, whom I often see you still weeping for, dear Father, a woman pious and admired by all people, 175 us, your firstborn sons—which is the greatest thing for fathers—you hate to such a degree, and drive us from your house, showing them a kindness as vast as the enmity you show us.

^A

I shall speak, though unwilling, yet I will let the word break forth, lest it should shatter my heart as it is pressed within. There was a bridal chamber and wedding feasts; all was joy. 180 The gifts, the speeches at the chambers, and the delightful pastimes of the wedding. Many who were flourishing because of their kinship, and not a few neighbors, and those who held high honor in the halls of the lord, graced the wedding feast, and renowned priests bound the union with prayers and garlands. 185 Their companions danced around the handsome youth, praising the bridegroom, comparing him to a noble branch. And they were preparing the dark-eyed virgin for the lovely marriage; the father was pleased with his children. But we, like wild beasts or swine, 190 having lost our form by a cruel spirit's fate, ^B shut up in the house far from our sister, we lamented because we had entered into the painful swell of life. Would that I had never been fashioned in my mother's womb, or had died unfinished in the throes of one giving birth, 195 or if I had passed through the gates and drawn breath, would that the first wail I uttered at birth had been the tear of my death! I would not have encountered so many evils. And this, above all, I bewail. For though I am skilled in song, and desired to sing of the marriage and the bridal bed, 200 O most destructive of demons, of my own sister, and by the melodies of the marriage chamber to soften the anger of my father, I was cut off from this, as if I were some wicked person. Another man sang of the beauty of my sister, beneath her golden locks the dark eyebrow rising above her silver cheeks.

Metrical Version

I shall not speak these things willingly: but the voice breaks from my mouth, ^B yet this I do, so that it might not break me if it were pressed in my mind. It was a wedding torch, and a torch highly worthy of the feast; All things were most full of joy, gifts, and words Worthy of a marriage, and many pleasant pastimes; A crowd of relatives, and the frequent neighborhood, and those who Dominate in the august house of the prince, Were adorning the banquet of the bridal chamber, and the sacred priests Were binding the union with vows, and with garlands. The companions were girding the youth of excellent form Dancing and singing, likening him to an excellent branch: And in turn, with wonderful care, a matron was preparing The girl of snowy whiteness for the bridal chamber; And the father, because of his son-in-law and his daughter, and the sweet wedding songs, Was now catching the greatest joys with his whole heart. But we, after the manner of swine, or the custom of wild beasts, Having lost our form by the art of an evil demon, Shut up in the house far from the marrying sister, Stained with tears, were then uttering such words, Groaning at the birth of such a wretched and afflicted life: O would that I had never been conceived in the womb of my mother, Or had been snatched away by death in the midst of the labors, Or having once entered the thresholds of a wretched life, What to me had been a birth, these had been the laments of my death! For then such great inconveniences would not press upon my affairs. But this, above all other things, with perpetual grief Crucifies me, because while I am not myself unskilled in singing, And while I desired to sing the bridal chambers of my sister, And thus through songs to render the mind of my father placid, This too was not permitted to me through you, O lost demon. For another bard in verse exalted my glory, And praised the dark eyebrow beneath the golden hairs, And the snowy cheeks, and those beautifully shining.

^A One sang of Hesperus, another of Lucifer: nor was the singer good. But I, despised and mute, lay covered in a cloud of sorrow. Nor did I, as Echo does when Pan sings pastoral songs on the mountains, return a final voice from the high peaks. 210 I shall bewail the doom of my first-born songs, and shall sing no more. Begone from me, O sonorous books; begone, O Muses. What grace is there, if the song does not lie in the ears of the father, even if my lyre—or some Orphic one—were to lead stones, and beasts, and birds from the Odrysian crags? 215 I shall grant even this to you, wretched envy. Cease, O songs! May God or any companion not repay such things to you, best of men. But this fear also stirs me: neither do you love us, most excellent one, nor the daughters whom you now carry in your hands and lift up to the heavens. 220 For us indeed you have barred from your house and from your dear countenance, and you have made them an object of hatred to all. For it does not please Christ the King that a father should be gentle to one of his children, yet harsh to another. By this cause, with the scales inclining to the opposite side, ^B he often afflicts with evils those children who are beloved above the rest, 225 turning the anger of the Son of the Unoriginate from the parents upon the children. May these things fall into the depths of the sea, and be far from our house, nor let sorrow follow upon sorrow. And may this be enough of a Fury ^C for the first-born children. 230 But as for you, father, all who are parents and children are angry with you, for you possess a heart that is not to be softened. For the speech of a father—which wedlock and desire once bound together, but wicked Enyo scattered—is the ruin of life. All indeed bear great lamentation within their hearts, whether they have done something worthy of God, or have suffered;

^A especially, however, those priests whom you heap with gifts and hospitably receive into your ample house, while you spurn the absent—and often those present, too, since they do not only address you with gentle words and a kindly face, but even prick you with harsh reproaches. ^B 240 First, Gregory, in name and life, who utters the Godhead with his lips; ^C then Bosporius, and Amphilochus, men of great spirit, by whom the dread suffering of diseases is vanquished through prayers, the worship of the Trinity, and sacrifices. 245 But neither prayers nor sacrifice bend your mind. Nor do you grant favor to the victors [martyrs], whom you honor year after year with a mighty and boundless hand, with altars, and gifts, and festive choruses, ^D 250 and with many cups of sweet wine, and great couches—in this way you violate the law of God. It is better to sacrifice a heart bearing but little to God, than to honor Him with every sacrifice while the mind is filthy. For there is nothing worthy of God, not even all things that the earth, and heaven, and sea bring forth to mortals. 255 For all things are God’s; what could man find that is from outside Him? The only pure sacrifice is the soul, which the poor man, though often lacking in wealth, has passed beyond [in his abundance of virtue]. I also revere this, father, your magnanimous counsel, by which you have surpassed many through the will of God. 260 Not of one kind only is the birth for wretched mortals, flowing from flesh and blood, such as that of men who are born here and perish most swiftly. [alt-version omitted]

^A Such is the first; then comes that of the pure Spirit, when, to those who have been washed by water, the heavenly splendor arrives. 265 The third is that of tears and of our sorrow, wiping away the image blackened by wickedness. Of these, the first you have from your fathers, the second from God; of the third, you are yourself the parent, providing a noble light for life. You have broken the bonds of the world, and you have drawn your 270 foot out of the mire, and you have fled the fiery threat of Sodom; and Segor, the beloved, received you from the low-lying plains, no longer looking back toward the cities reduced to ashes. Of all possessions, you have obtained one precious pearl ^B at the end, joining Christ to your own pure mind. 275 And you have put on a cloud from above, severed from the earthly world, raising up a central wall, you have stopped the gluttony of the belly, that insatiable abyss, and you have rejected arrogant seats, and you have cast to the ground the empty-boasting pride of vain glory. 280 The only glory for you is the great God; and piety is far superior in your eyes to the lineage of human blood. Everything yielded to the Cross, to which you have fastened this plundering world. With nocturnal hymns and daily songs, you celebrate the triple-shining splendor of the heavenly Spirit. 285 These things indeed are noble, father, and near the best end— (and the end for me is God understood, no longer in a mirror). ^C But one thing remained within: anger, a sweet destruction, gnawing [like rust hidden within] intractable iron; ^D [by being] cut off from the earth, and raising a wall in the middle, you stilled the insolence of the belly, the abyss that cannot be filled; you spat out haughty thrones, and cast to the ground the swellings of empty-boasting vanity. 280 Such is the glory you have—the great God—and far superior to the blood of men is your piety. Everything yielded to the Cross, to which you have nailed the plunderer of the world. With all-night hymns and daily chants, you sing the triple-brilliant splendor of the divine Spirit. 285 These things are noble, father, and near the best of ends— (and the end for me is God known, no longer through a mirror). ^D Yet one thing remained within, and it is a sweet destruction, gnawing—like rust hidden in intractable iron—

[alt-version omitted]

^A nor heavy-fated by the wrath of the most guileful serpent, 290 who even cast our first parents out of Paradise by a taste, and stripped them of the divinity from which he himself fell. But, father, subdue your terrible wrath. We too have Christ as King, and you yourself have need of His goodwill. Be such to your own children, father, 295 as you would hope to find God to be in your own calamities, should any grievous trouble ever meet you. You were not born as the only progenitor of mortals, nor are you the only one whose children distress you with disobedience. I have seen 300 many a father yield to the stubborn evils of an insubordinate son. One is excessive with dice, another with deadly drinking bouts and burning passions, by which they have laid waste a house; another has even come and, with hostile words, has raised his hands like an Erinys against his father. Yet nonetheless the good father has subdued his wrath even toward them, 305 for the unwritten necessity of natural law is sovereign, and it even softens the father's spirit toward his sons. They see many things which—since they wish to—they pretend not to see; many things they have heard ^B but pretend not to have heard in their own ears, so that a harsh rebuke might not break down their audacity, 310 and dispel the noble shame of parents which is their helper. For insolence breeds audacity, but gentleness breeds deference, especially in children; for since they hold honor in high regard, they do not yield to the force of a hand, but are bent by the bonds of persuasion. The wrath of a father toward his children is like a flame to straw, immediately ending— 315 anger set the tongue ablaze, but pity, coming thereupon, extinguished it.

METRICAL VERSION

The wrath which has been sent upon you through the Stygian serpent, who with guile and cruelty cast the first parents from the green garden through a meager food, and deprived them of that same divinity from which he had fallen: Yet, father, suppress the burning flames of wrath. We have also Christ as Lord and God, whose work you hold through holy aid and favor. Show yourself such to your offspring, when with base heart he abandons his duty and is dragged headlong into crimes, being such a God as you yourself desire for your own crises, should any opposing blasts of fortune befall you. You did not only give life and light to your born children, nor are you the only one, O genitor, whom an unruly offspring affects with grief at their commands; I have seen very often a father who, with a dissembling eye, would yield to the monstrous attempts of his son. This one is delighted by drunkenness, this one by deceptive gambling, this one by love and the ruinous pleasure of charming Venus, through which devotions they overturn their wealth and their house. Indeed, another does not hesitate to contend with opposing words against his father, and lifts his right hand like an Erinys. And yet the genitor remits his wrath and the punishments they deserve. For nature is more powerful than written law, and ^B prevails, softening the hearts of an angry father. Fathers see many things which they pretend not to discern; they pretend not to have heard many things, although taken in by their ears, lest a harsh reprimand might shatter a tender sense of shame, than which there is no firm helper anywhere for fathers. For reproaches make the brazen ones shameless, but goodness makes them modest, and indulgence—and especially for sons who are lovers of praise—whom you could not compel, you can bend with words. The wrath of a father, like a flame to straw, soon yields to the breezes; and the flames which it had given to the tongue, sweet pity, arriving immediately, extinguished; a tonguesome threat

^A he sent forth; the young man spoke out an entreaty. Lifting his hands in his distress, and weeping, he embraced the one who was pained. David, who excelled among the kings of the line of Abraham, was indeed mild to all, and so much so to his own children, 320 that he would restrain his anger and grief even toward those who would slay their father. Consider the king who armed himself against his father, and, carried by a mule, became entangled beneath a thick tree and died—how he lamented him, not just as a noble man, but he even inflicted the penalty of death upon the one who brought him the message. 325 But you, O ill-advised one, what great evil, or what have you suffered, that you foster such untamable anger in your heart? We have not deprived you of your paternal honor, O king; nor have we encroached upon the standing crops of your land, ^B nor the herds of oxen, nor the flocks, nor the horses; 330 nor have we defiled a bed, which we should not have touched in our folly, nor have we plotted treachery with our enemies. For if any of these things brought cause for anger, father, it would not be blameworthy. Among your children, we have appeared the worst, inferior to a most noble sire, who yielded the first place 335 to no one in form and stature. Our speech is not fluent; our tongue is fettered. Why do you revile? Or are you, most noble one, unwilling to grant a better nature to your children? Here we shall end our discourse. O King and Father, greatest of sons, stretch out your hand, and may you, father, be inclined to be propitious to me. 340 Behold, I grasp your beard with my hands, behold, I lay hold of your knees, just as one would to a god. May we encounter the divine voice. We do not seek marriage, nor great wealth, nor a lofty house. [metrica versio omitted]

^A We ask for your right hand and your benevolent expression. My mother, do you also, while my father rests his limbs in the sleep of the night, 345 stand before him and temper his anger with your entreaties, calling to mind our marriage bed and our lovely union; beseech your husband to be kind to his children. There is a surfeit of song, and of bitter warfare. If I might persuade you, enough of evils has been done; but if you should be unpersuadable, 350 God is also of children, and we shall wander as before. It will be to your glory, whether we are left neglected or whether we die, that we might have tears from a father who is at last benevolent.

IV. From Nicobulus to his father

IV. Nicobulus the son to his father

^A with the lightest desires they may lighten their anxieties. 15 Wherefore the fierce mother for the tender calf, and as the dog for her new-born whelps, and the birds for their fledglings, wage war; and the spotted leopard, wild of heart, darts forth from the thicket, and the strength of the boars rages, the bristling mane, the flash of the eyes, the breath of the teeth 20 being whetted with a gnashing sound, and the jaw is flecked with foam, as they desire to defend their young—or to perish; for instinct has persuaded this with untaught laws. And the wasps, again, sitting upon the rocks, if they behold any one 25 near—even though he brings no harm to their new-born offspring—poured out from the rocks, a dense army, they buzz about his face, and pierce the wayfarer with bitter stings. ^B There is a law of love even in the depths, if indeed it be true: the dolphin, most kingly of sea creatures, if he sees any sea-beast swimming towards his own tender offspring, 30 having opened wide his jaws, he receives his own progeny within, lapping it up as a meal, so that it might not become food for the beasts. Nor does he cast forth his incredible burden from his hiding-place until he has escaped the mournful threat of the strong beast; then, from his flanks, he vomits out his offspring unharmed. 35 Therefore do not object to me my generation, and the meager food which thou dost provide both to thy slaves and to thy cattle. But I seek to have something more excellent than these, most noble father, as a man, as the son of a good father. But consent, if I speak a word that is both stinging, and I shall not hide it. 40 Thou didst not beget me willingly, but having begotten me, thou didst nourish me by necessity. But if, having begotten me, thou shouldst abandon me, thou hast begotten a brute animal in place of a man. I do not desire gold, nor silver, nor the wares of the Seres.

METRICAL VERSION

Scarcely as this love might lighten cares and labors. Whence also the mother conceives furious rages on account of her calves, the bird for her fledglings, the dog for her whelps, ^B she wages bitter wars, and ignited by rabid fury the leopard bursts forth from the forest; the savage boar rushes with blind impulse; a fiery force flashes from his eyes, his bristles stand on end, and his teeth whet themselves with a murmur, from which a great vapor flows, and his jaw is defiled with falling foam, while he yearns to defend his offspring, or loves to perish fighting with the hostile steel. This law, having obtained no teacher, instructs those of natural affection. Why should I relate the wasps, which, if they see any one approach the rocks in which they themselves have their seat, suddenly—though he may be thinking of bringing no harm to the tender wasps—they leap out, a huge army, and emit horrible buzzings, and gore the wretched man. Moreover, if they tell the truth, in the fishes themselves this law thrives. For the dolphin, king of the denizens of the deep, if he sees any fishes of immense body being borne toward his offspring, he himself immediately devours his own progeny, and soon, once the danger is driven away, brings them forth. Therefore, father, spare me now the mention of birth and the food which thou dost provide to thy slaves and to thy cattle. Something more than these, born of mortal blood as I am, I seek, as a man and one with a good father. Grant pardon if I speak somewhat sharply: thou didst not, dear parent, bestow upon me the light of life willingly. But after, with toil, I was brought to the lights of life, driven by the laws of nature, thou didst give me sustenance. But if thou shouldst abandon me, having begotten me, it shall be, O father, because thou hast brought forth a mortal for a mortal into the age. I do not seek gold and silver, nor silken threads.

threads, nor light mingled with stones from within, nor land extending wide like the plains of Egypt, 45 surging with heavy crops, nor a multitude of attendants and four-footed beasts. Let a splendid marriage that brings in a mistress, a precious burden, be a concern for others; and the throne, which, though trodden by few, is trodden by many, and often by the unworthy, which stirs the heart all the more. 50 For one vanity belongs to one, and another to another, yet all are lowly, possessing nothing firm for the morrow, swelling with alien joys, which soon fly away. Away with all that the bitter storm of life brings, ^B stirring, here and there, the dust which is faithless to all. 55 These things, indeed, I perceived even with a tender mind, and I heard them from prudent men; but time will bring more, which all call the teacher of mortals. O father, one thing I desire above all: the excellence of learning. Gracious is the fiery power of rhetoric, both in assemblies, 60 and in courts of justice, and in acclaimed speeches. Gracious also is a mind replete with history; for history is a gathered wisdom, the mind of many. And not a little is grammar, which polishes speech and barbarous sound, the best auxiliary of the noble Greek tongue; 65 and the wrestlings of logical art, under which truth is first hidden, and then the labored word brings it into plain view; and as many as mold noble characters for the best, just as cheese is fashioned in woven baskets. ^C

METRICAL VERSION

I do not ask for gleaming gems, nor stones, Nor do I seek the myriad acres of Niliac land, The great flocks of servants, and the many herds. Nor are splendid marriages a care to me, Bringing a high-born mistress, an honored burden. Not for me does the inflamed desire for a high throne Snatch me away—a throne that, treading on the few, Is trampled by the feet of many, and of the worse, (Which stirs up huge passions of anger). For one is led by this, another rejoices in that, And is carried away by empty pride. But truly, the whole progeny of mortals is humble; For there is nothing certain for us in the future: But alien, fleeting trifles breed vain swellings in our souls. Therefore, away with whatever the most rapid storm of life Carries off, trustworthy to none, by which the dust Is driven now to this side, now back again to that. For these things, however much, with the light of my mind, I perceived, and heard related by the wise, I have drunk in with my ears. The day will also bring and teach more, Which is commonly called the teacher of mortals. O father, I ask for one thing in return for all. What is it? That it may befall me to excel in the praise of learning. Great is the power of rhetoric, whether before a judge One must struggle, or if it be necessary to persuade someone, Or if you wish to adorn someone with skilled speech. History, a heart filled with it, is a most beautiful thing; For it is the mind of many, a great heap ^D Of wisdom; nor is the praise of grammar to be thought small, By which barbarous articulation is corrected, through which Aid is brought to language, and speech is polished. Beautiful, moreover, are the struggles of logic, through which Truth is first hidden, but soon that battle of words Brings it into the light and repels the darkness. Beautiful, too, are those by which learned men know How to mold good morals, just as the cheese which, taken [from the press], is fashioned by the woven [basket].

^A And all that with winged mind and subtle cares 70 Searching the depths—one this, another that— Wise men have contemplated and committed to books; They found the nature of things aerial, terrestrial, and marine, And above all, the mind of God, which passes understanding, And how this world—all of it, adorned within with many worlds— 75 Is governed, and whither it tends, and when it shall cease; Things they either learned or grasped, which are not for mortal minds to grasp. But when I shall have run through these in my youth, I will entrust my mind to the more divine Spirit, Searching out the most beautiful things which He has laid up in the holy Scriptures, 80 Always journeying toward the light, And bringing the rule of life into conformity with divine motions, So that, having Christ as my assistant, fellow-traveler, and guide, I may be lifted from hence upon light hopes, ^B And may attain to a life pure and unending, No longer looking from afar upon the phantoms of truth, 85 As if through a mirror and water (being faint things), But beholding the Truth itself with pure eyes— Of which the Triad is the first and last, a Godhead to be worshipped alone, One light in three equal rays. Behold the great maternal uncle of my mother, who above all others 90 Was adorned with dense counsels, which he gathered From the ends of the earth, sitting among many tongues, And made Christ and the lofty life the final key of his words. Towards him, Father, I strain my gaze, Even if I stand a little lower; for it is the mark of a prudent man 95 To be measured by great measures of a life. It is better to hold second place among the great, than first among the needy.

METRICAL VERSION

^B We behold the likeness of a basket, and again All those things which, with subtle care and with winged quill, Searching the penetralia of sea and earth, Learned men have beheld with the eyes of the mind and committed to books. For they discovered what the nature of each thing is, what the air Contains, and the earth and the deep, and the star-bearing axis, And even God’s mind, which is above all things; How He governs this mass of reality, which is the boundary of the world, The world which abounds within with various ornaments: These things they learned or understood, although They surpassed the vigor of human genius. But after I shall have run through these in my youth, to the Spirit Then more especially will I dedicate my study and my labor, Investigating whatever of excellence He has hidden in the deep recesses, And walking always toward the light, and regulating all the times Of life by divine impulses: so that having Christ himself as my companion and guide of the way And of my life, I may enjoy that which lasts into eternal years: So that, undoubtedly, no longer looking upon the distant phantoms of truth As if through a mirror and glassy waters; But my bright mind may discern the Truth itself with pure eyes, Of which the holy Triad is the head and supreme end, The holy Triad, nevertheless a Divinity entirely one and the same, And in the three, one light with equal splendors. Do you not see how that great uncle of my mother, Who surpasses all mortals in various arts, Which he gathered for himself from both ends of the earth, While the student wandered among many languages, Finally sealed his doctrine with Christ, and the high Life, toward which, dearest father, I strain my eyes, Although I do this a little more humbly myself. But whoever is wise ought to measure his life By large measures, and with a great foot: and it is better To hold second place among the great, than first among the needy.

As it is for an eagle flying high above to swoop downward, While a skylark flies above, cutting the air, These things, father, I desire, and do you fulfill my prayer. 100 Nay, I entreat; I touch your beard, I myself: Nay, I entreat; let us seize the opportunity, which, as it approaches, It is possible to grasp, but to seek it when it has slipped by is vain. It is the time for planting, and time to till the earth; It is the time for those sailing the sea to cast off the ships' stern-cables, 105 It is the time for hunters to destroy wild beasts upon the mountains; It is also time for war; and the season of spring Brings forth flowers. Just so, for men, there is a timely moment for words, When the desires of the soul are warmer and more abundant, Nor is the heart carved within by many imprints, 110 But it flourishes only with beautiful, freshly inscribed ones, ^A And the young cast the root of life upon the earth, Whether good or baneful, which is also better to ponder. Do I persuade you, or shall I add better words to these? I revere your themes, father, in which you are most excellent, 115 Swiftly running both in tongue and ears, and in quick intelligence, Among all laws alike, both unwritten and written, And without much labor, which is also a singular wonder. I know you also stood beside great kings, And were honored among the noble, if ever it was so, 120 When you brandished a fierce spear against the Achaemenids; And abounding in wealth, and in lineage, and in prudence, In form and stature like the most ancient Aeacidae, or the Aetolian Meleager. Yet even so, your words have lauded you more than all, ^B And the foundations of life that the young cast upon the earth, Whether good or evil—which is better to ponder. Do I persuade you, or shall I add to these things yet better ones? I revere your eloquence, father, wherein you are preeminent, Exceeding all in language, in ears, and in keen intellect, Alike in every kind of speech, whether prose or verse, And this without great labor, which is indeed very admirable. I know that you have stood before great emperors, And have carried off praise among brave warriors, if anyone ever did, When you hurled a terrible spear against the Persians; Splendid also in riches, and in blood, and in heart, In form and in size of body: to the most ancient Aeacidae you are similar, or to the Aetolian Meleager. But nevertheless, letters have celebrated you most of all.

125 Stable, insuperable, exempt from old age and change, upright, ^A Growing ever with the advancing years. I desire to possess the paternal inheritance, as once the spear To the Spartans, and to the Pelopidæ the shoulder of Pelops, And the sceptre ever passing from fathers to sons: 130 The Cecropidæ, earth-born, bore the cicada, child of earth, upon their hair. So it is my desire to possess the paternal form as well. Let my longing move you; for I have seen a father himself, excellent, Yielding even to the improper desires of his children, Like some physician who is a dispeller of disease, mixing pleasant things 135 With those that are beneficial, so that he might temper the better things With sweet ones, and drive away disease with a small remedy, 140 And following those who desire words, and giving to foreign Longings what was good, so that he might delight in his offspring. But I urge you, O father, to follow those things that are most noble By one who desires them, and to lend a hand; but if I should rejoice In evils, cast me far away from your children, As a bastard proven by the streams of the noble Rhine, Or a false offspring of pure eagles by the sun's rays. 145 Grant this favor, which belongs more to the father than the son, O best of men, Since it flows back from the son to the parent; For the glory of children is the renown of their parents, as the parents' Are for the children; both the grace and the shame are shared. Already some have squandered their entire life in the stadiums, 150 Honoring unholy leaps, and the slaughter of men,

METRICAL VERSION

This to you, of whom the greatest abundance of learning rendered Expert in old age, and firm, and provided for you An excellent name to last for the ages. Let your lot of learning be my lot, not otherwise than The spear to the Spartans, the Pelopéan shoulder to those sprung From Pelops, and the sceptre flowing always from fathers to children, And as the cicada depicted for the Cecropidæ. It is also a praise for children to resemble the face of their father. May this not-dishonorable desire of mine move you, father. For I have seen a father yielding sometimes to a son Seeking what was not equal, as a physician bearing pleasant things Mixed with healthful ones, that he might usefully temper What is useful with sweet things, and drive away disease with a few Harmful ones. I have also seen very often a father, to whom there was no small ^B amount Of learning; yet, avid for letters, he himself willingly Gave way to his son, and kindly fulfilled his foreign wishes, Indulging his offspring, and providing what was desired. But do you, father, grant to me, seeking all the most beautiful things; But if my wicked mind should rejoice in vices, then cast me Far from the number of your children, not otherwise than if I were a bastard found at the liquid waves of the Rhine, Or the fiery power of Phoebus should betray the degenerate eagle. The favor which I ask, dearest father, is of the father More than of the son, returning from the offspring to the parent. For the glory of the father is the fame and honor of the children, As again the fame of the parents is the glory of the children. The grace is common, the disgrace common to both. There are many to whom all sense is lost In the stadiums, while they wickedly rejoice in sacrilegious blood.

^A And of the beasts that are slaughtered, these senseless men, as if to citizens, Bring honor, and have glory surpassing others, Proclaimed by the mouths of the multitude—but not for long. Others have squandered their life and wealth upon athletes, 155 Laboring in vain around the dust, and for charioteers They act senselessly, before rivals and spectators, Pressed from every side into the light. Others with the outrages Of effeminate men take a multi-faceted pleasure, And with the airy slapping of mimes, under which the jaw 160 Is bared, making a laughing-sound instead of a lament. For such is their senselessness, playing out their wicked life In the midst of all. For what they have learned, they teach. And the wages for these alone of evils is not a sharp sword, ^A 165 But wealth and riches, since they are supporters of vices. The worst men easily excel among the foolish. Those men, indeed, do such things; and that which they acquired most wickedly, They squandered yet more wickedly. But Straight Justice stood by. But may God grant thee the things thou desirest, ^B who best knowest How to reach out a hand to thy children, and to whom it is better to distribute— 170 To others things superfluous, but to us grant the more valuable things. For I do not desire many things, but I desire myself to be Worthy of much, so as not to wander far from the virtue of my fathers. What grace is there, if thou hast a monkey, a human-shaped deformity, With golden chains encircled around its neck? 175 For adornment does not change a ridiculous and trifling appearance. And what grace is there for a pack-ass to carry talents of gold?

METRICAL VERSION

While they rejoice now in the slaughter of men, now in the slaughter of beasts, ^B Since light-minded men, that they may obtain the applause and vain favors of the people, Are celebrated for a few years. Others again squander all their goods upon athletes, And upon light-minded charioteers, whom it delights to contend Beneath the fighting-wreath, while hand strikes the air hither and thither. There are others, again, who have consumed their wealth Now upon effeminate women, and now in the scandals of men, While they seek the various sports and joys of the soul, and greedily Beholding the jocular slaps of mimes, by which they bare their jaws To themselves, and sound and clatter are raised, From which, in place of tears and groaning, laughter arises. For they perform these things foolishly, and act out their wicked life In the midst of all, teaching what they themselves have learned. And the reward for their crimes is not for them alone the awful sword, But wealth and riches, because they provide aid and wretched favor To shameful vices. ^B It is very easy to bear the applause of a wicked crowd. Those men do these things indeed, and that which they have prepared with wicked Art, they cast away still more wickedly: and this, Certain by the equal judgment of the supreme Divinity. But may the Lord of Olympus grant to thee the sum of thy vows, O father, who knowest how to reach out thy right hand to thy offspring, And to whom it is better to bestow thy goods; Do thou, O best father, give to others things superfluous, But do thou grant to us things that are to be deemed best. I do not wish for many things, but I desire that I myself May be of great value, so that I may not be far from my fathers. What glory, I ask, O most holy father, will this be unto thee, If under a human image there be for thee a vile Monkey, which wears gold entwined about its neck with cords? For a ridiculous and trifling appearance is not changed, Even though thou mayest have adorned it with yellow gold. What does it profit asses to carry talents of gold?

Yet the ass, even when covered in gold, still brays. Nor is there any grace in keeping swords crafted of lead in silver scabbards, which have no utility in war. ^A 180 Such is the man who prides himself only on external goods. Hear now the end of my discourse: and may God be my witness. For God is also the Word, ruling over mortals. These are the things, father, that come from me: nature, character, and unceasing labor, to join days and nights continuously in the praise of Him. 185 But the rest—God, time, and a better hope—must be accepted from you; and do not cease to sharpen me with the admonitions of my companions. For to a woodcutter, an axe is the greatest source of strength. Do not you yourself fear the sea, nor the length of the road; do not spare your wealth, nor anything else 190 of those things which contribute to the great virtue of mortals. I boast that I am better than many riches, being the first-born and the first to raise [my voice] to the name of father, if this too brings any pleasure to parents, as I think it does. But if it is the desire for wealth that sways you, or if it is the soft, 195 womanish, and motherly affection for a son that comes upon you—like a flame of straw rising up, only to wither the most quickly—I shall speak, though I do not wish to, yet you yourself compel me: Never shall I bestow upon you the name of a loving father. But, father, be to your son a god instead of a mortal. 200 Do not block the spring which is laboring to pour forth a great river, nor let the light of the lamp die out through the lack of oil, or [let] a plant wither for not being nourished by dewy streams.

^A Mother of mine, do you also assist my prayers, that I may sing a hymn of thanksgiving to you both; and [that I may] not merely call them parents of the clay (which it pleased some to say, having thought that parents tremble only for the flesh), but also [parents] of immortal souls.

V. OF NICOBULUS TO HIS SON

My son, in desiring discourses, you desire the most excellent things; for I myself find delight in the discourses which Christ the King gave to mortals, the light of life, as a gift from the heavenly firmament. For He, even when He is addressed by many titles, does not rejoice in any other ^B more than when He is called the Word. But listen to my word. The exhortation of a father is the best thing, and gray hair has more [wisdom] than youth. For time is the parent of history, and history has given birth to winged wisdom. Therefore, give heed to my words; for it is better.

My son, in other things you might well be superior to your father; for a father rejoices in being surpassed by a noble son, and [rejoices] more than in overcoming all others, by the divine laws ^C with which the great Father bound this whole [universe]; and by the Word He firmly established it, embracing His own possession with great love. But this, O child, I do wish you to possess from your father: a greater reverence [for parents] than you have now shown to your progenitors. For I too was born of a good father, but not yet [have I attained...] ^D

^A a word of this kind has escaped from my lips, nor has it dared pass my teeth. For neither is that saying pleasing to God: "O father, if you have begotten me, it is a slight favor; for you did not beget me out of love for me, but to gratify your own flesh and your own desire. Yet you nurtured me afterward—for why did you bear me?" O ungrateful utterance! O destruction of the world and of the great creation! ^B Nature has bound together parents and offspring with the bond of love, lest the toil expended upon children should cause parents to abandon them, and lest we should bring forth offspring only for death, heedless of those whom we have begotten. For this reason parents also undertake a terrible struggle for their children, as you have truly said, even unto death—wasps, panthers, oxen, wild boars, fishes, birds, ^C and above all this, the race of mortals. But if we were to live by such laws as these, the whole of life would perish and vanish away. ^D Who then would embrace a son, or pray for the best things for him, or grant his requests if he desired words of instruction or any other thing? Who would divide his property, as is fitting, if what a son receives from his father is a debt and not a grace? For if one who has received nothing casts aside the law of modesty, and one who has been treated with kindness shows an ungrateful tongue and mind— ^A look, then, lest someone prudent should encounter you and press you: We are not of the race of men alone, but also of God, or rather, of God before [we are of] them. For parents are only secondary instruments for their children, [serving] the great God Christ in the process of procreation. He took earth and bestowed a mind, and showed [us to be] one ^B compounded race, an earthly king, possessing a body when it lives wickedly, but an adopted god when it cultivates piety; and, tossed hither and thither by many tribulations,

so that we may keep an unyielding spirit. Yet no one has hitherto so departed from a sound mind, nor been so swept away by the heat of a cruel youth, 50 that he has dared to let this impious word break from his mouth against God: "You did not create me willing, and since you have created me, you have honored me, as was fit; but if you cast me off, having fashioned me, you have fashioned a beast instead of a human. Grant wisdom, grant wealth, since you have given it to very many; grant greatness and beauty, to be pre-eminent in cities, 55 to wield a raging spear, to have a body not yielding to diseases, and other things by which great happiness is measured among men, or I shall cease to honor you with sacrifices and prayers. For in bestowing nothing upon me, but binding both soul and body, you have drawn me on in your desire for glory, as you did everything, 60 so that you might be renowned, O Blessed One, even among those on earth." ^A Let these things be given to those hated by God and to the senseless, whose god is wealth, followers of an evil creator. But let us celebrate the great God in all things, both in good and in grievous matters; for this is fitting for lovely children; 65 and after the first King, let us honor our earthly parents, who filled me with light, from whom the Trinity, going into one, both shone upon my mind and shone forth to all. I will be silent about the great circle of the world, the vast heaven, shining with transparent eyes, the back of the sea 70 both flowing and standing fixed—which is truly a wonder to me—and after that the earth, the flow of rivers, the breathable air, the seasons, the pleasant flowers, the nature of mortals and of birds, all that God laid out before my eyes as a table: ^B these things my father gave to me, having received them from the great Father.

75 Do not, I pray, make such a return to your parent, With such boldness; for boldness, when it exceeds measure, becomes insolence. Lest, my child, a word of that rather fervent father ^A From my hearing also should reach you; If nature has provided for offspring a love for their parents, 80 And nature has also forbidden the loving of those who do not love. It is better to endure an impetuous father Than to fare well at the hands of others, and for mortals To look only to the hand of a father. But if he were poor, or distraught in mind, and not firm in his limbs, 85 What would you do? Would you not offer your hand as a staff? Would you not carry me off, hoisted upon your shoulders, As the son of Anchises [Aeneas] did his father from the war? ^B Or will you say, "Why did you conceive me, and why do you ask of me Servile service?" Give a voice to the fishes and the aerial birds, And to all things that breathe and creep upon the earth; 90 The dolphin will not say, "Why, O King, did you make me a child of the sea?" ^C I did not wish to carve out a salty life, forever a wanderer, Puffing the wet [medium], and watching the heaven-less [depths]. I long for the works of the ox, and the mountains, and the broad shoulder, And to live a life shared with mortals, as the swift horse, 95 Or to rule over all the slippery brood of the sea. Nor do the oxen, longing for the path of the salt sea, fret; The bitter serpent, laboring with the crooked undulations of its belly, Will not say, "Why did you cast me upon the ground, that I should eat the earth? I wished to be upright, but you cause me to curl upon my belly."

METRICAL VERSION

Ergo vicem intrepido ne labem pectore patri Ipse feras: audax fit enim temerarius, adsit Ni pudor, et justum teneat fiducia metrum. Ne quis fervidior nostra tibi mittat ab aure Sermonem hunc genitor qui te perstringat acute: ‹ Ut proli natura patrum concessit amorem, Sic natura negat, ne quos ab amore remotos Cernimus, his animi munus præstemus amici. › Morosum rigidumque nimis perferre parentem Præstat, quam blandis aliis ac lenibus uti. Ex manibus pendere patris mortalibus autem Unius fas est. Si pauper mentis inopsque Sit pater, ac pedibus nequeat consistere certis, Quid facies? Annon baculi vice fulciet illum Dextra tua, et sublatum humeris portabis, ut olim Auchisa genitus, Troia flagrante, parentem Extulit, ignivomæ necis exemitque periclo. ^B An dices: Cur me fecisti, munus et a me Cur servile petis? Gravor haec tibi pendere jura. Alitibus vocem, vocem da piscibus, hisque Omnibus est sedes quibus in tellure locata: An dicet delphis: Cur me, Rex summe, marinum Fecisti? Equoream durum mihi carpere vitam. Munia posco bovis, montes, latosque requiro Ipse humeros, atque instar equi jam vivere malo Mortali cum gente hominum, quam quotquot in Æquore sunt pisces regere imperioque tenere. Non etiam æquoreas cupiens bos nare per undas Ingemit, obliquis aut ventris tractibus anguis Fessus, ait: Cur sic, quaeso, sum conditus abs te, Ut projectus humi terra depellere cogar Ipse famem? Rectum cupiebam corpus habere: At tu me contra prostrato ventre volutas.

SECTION II. POEMS REGARDING OTHERS

100 Nor does the crow desire to circle through the air like the eagle, having exchanged the most kingly form of all; but each remains content with the path of life it possesses. Nor will the molded clay ever say to its maker: "Why, O transgressor, didst thou fashion a shameful circle upon me?" 105 These things I say, my dearest son, so that you may bend your mind to learn to use the balance of speech and to pull the cord, to cast away that which is superfluous, and to keep that which is sufficient, and not to yield to the current of youth, but to restrain it. It is much better for most of what is to be said to remain 110 within, than to send some unspeakable word traveling into the air. For there is no trouble in keeping a word under the lips; for a viperous offspring does not break through the belly ^A of its mother, in punishment for its perishing father. Now I shall receive your desire with human kindness, 115 smoothing the daring of the son with the gentleness of a father as I scatter it to the winds. There is not one path of life, O child, not one; for there is not one nature for all men, but one is noble, another is inferior, like to irrational beasts; 120 and another, in turn, is woven together and mixed of both. Thus, then, the tiller of the earth knows the triple strength of the land: one fertile, another barren, and one bearing thorns along with the grain. Three, then, are the paths, and three are the ends. For the one is lowly, and trodden by the footsteps of many, 125 broad and soft, leading in the end to a piteous state, precipices, dark recesses, and dreadful Tartarus.

^A Where there are rivers of fire, and fierce-spirited demons, And the punishment and incessant retribution of lost souls. But the second [way] is rough, precipitous, and parched, Narrow, winding, and completely hemmed in by cliffs, 130 Not easy for many to ascend, though it leads to a noble end: The starry heaven, great glory, non-corporeal beauty, The truth itself, pure, and a good unshadowed by any darkness, Up to the very highest light, which has no boundary. The third, however, is a middle path, having a middle reward, 135 Neither very laborious, nor of very great glory, Just as if light were being mingled with black night; The wise call this mixture twilight. Those whose mind is most wicked travel upon the smooth path: Liars, murderers, adulterers, those who live by perjury, ^B 140 Androgynes, destroyers of parents, and plunderers, Gluttons, who are like insatiable pools, Who live for death, and love their own destruction; May this life overtake the heads of enemies. But those whose life is not upon the earth follow the good path, 145 Thrice-blessed, living on earth above the flesh, Unmarried, disdainful of the world, heaven-walking, Without possessions, mournful, sleeping on the ground, wearing one tunic, Breathing but little, without family, and lacking shelter, Possessing only this honor, to scorn all glory here, 150 And that wealth and poverty, and the eye, should look only to God. I tremble and fear these, looking downwards toward the earth, Just as I do the King who dwells on high, when He draws near to men; For they have risen far above all mortals.

^A We, however, walk the middle path, neither taking pleasure in vices, and yet touching God a little; we are concerned with wives, with lovely fame, with children, with possessions, and with holding dear whatever comes into our hands. But to me, it seems that eloquence holds the primary place in this life, for it possesses riches and wealth that are neither snatched by theft nor can be stolen. 160 Though I have not run through every kind of learning, as I desired, nor have I traversed the entire sea of knowledge with sails spread (for I do not assent to your words, nor does my own praise seduce me—for praise from one nearby has little faith), yet I honor the glory of words above all else. 165 For words are the foundation of life, which separated me from the beasts, through which I built cities and discovered laws, and by which I celebrate the most glorious God; by them I raise ^A up the glory of shining virtue, by them I subdue the bitter strength of hateful wickedness, by them I distinguish 170 between the worlds, both the heavenly one and that which moves toward destruction, and here, between soul and body. Just as I separate images from forms, so too do I distinguish the natures of lives and the twofold ends of the living and the dying. For God has taught this, and the word of the wise has sustained it, and faith has buttressed it, 175 how time draws the virtue of the good to be rewarded in the last days, bearing a written fame as a sign, while it imprints the infamy of the most wicked on immortal pillars. Words are a life that lacks nothing for one who lives in solitude, and for one who breathes high, they are a great crown, not at all like 180 the spring flowers which are gathered at dawn and then die away before the day is done. [alt-version omitted]

METRICAL VERSION

^A Tales are a great remedy for the passions; with them I tame the surging spirit and the cloud of the mind. By them I lull grief to sleep, and set a measure for joys, 185 not being destroyed too much by wretched states, nor carried away by prosperous ones, but weighing one protection against another, providing hope in difficult matters and fear in serene ones. A tale leads even kings and draws the populace; it flourishes in the marketplaces and rules in banquets. 190 It restrains strife and makes a man gentle, softening him with tender and guileful words, even when he is strong, just as fire softens iron. Orpheus’s lyre was a tale, I suspect, leading all with its melodies, the good and the bad alike. 195 As Amphion’s lyre persuaded even stones, and souls that were resistant and rocky. I know that the remedy of the Herald ^B, the gift which he gave to the son of Laertes as he came to Circe, so that he might aid his companions who were like swine, lest he himself eat the swine-nurtured food. 200 Polydamna also wove a tale, the wife of Thon, the Egyptian, and gave it to Helen as a hospitable gift, a *nepenthes*, anger-free, bringing forgetfulness of all evils. And often one who has fled from mournful battle and the wild surge of the sea, 205 if God be propitious, has saved this alone, a dear possession, more than another rejoices in others [or] in goods; for a tale renders a man venerable to mortals. Judge by Odysseus, who, fleeing from the sea, naked and worn in his limbs, a wretched wanderer, 210 meeting her as a suppliant with cunning tales, though she was a maiden and a princess, she felt awe, because of his words.

^A And to the Phaeacians he revealed, and to King Alcinous, a guest, a shipwrecked man, more august than all others. Tales, and Envy, which casts spiteful eyes upon many, are 215 stronger; for Envy is not wont to strive against the best, but against those who are puffed up by unexpected prosperity. O eloquence, for whose praises I am unequal, how I would wish to bring forth an oration equal to your excellent fluency! But some parts I have attained, and some I cannot, and some parts the 220 tongue of my beloved son has recounted, for his eager desires from his graying youth, which stirs my heart all the more. But go, my son, persuaded by the prayers of your parents and your own, ready and sound, with the best of hopes, wherever you desire, and may a good paternal guide lead you. ^A 225 For God casts His eyes upon our life. Whether the Attic nightingale has delighted you, or the ^B renowned city of pleasant Phoenicia, the seat of Ausonian laws, or the great plain of Alexander, where someone, 230 having filled a vessel with many wares, drives it toward his home; may every land be passable to your hastening feet, and may it grow fair flowers, and may the rivers murmur gently, and may the whole sea carry your ship with the lightest breezes into harbor; and may a dolphin, 235 leaping across the calm salt water, coiling its back in shining, supple, final curves, steer your life along the wave, just as once it bore the famous singer on its back. May you be a light to the leaders of tales, and among the foremost disciples...

^A of glorious victory, or instead as an old man who, like a wrestler, urges on the great contestants, I long to see my son in the midst of them, crowned with the olive. I will not spare any of my wealth, as you request, nor any labor that a father should undertake, nor anything else by which men can acquire manifest virtue. For wise poverty is better than base wealth. I will not close the fountain that holds ^B a great river within, nor shall the light of the lamp die, failing in oil; and may the plant grow, irrigated by constant streams. Let this be the fifth poem for you from me at your departure. May you have Christ as the guide of your studies, and as the living Word of your life, he who is more excellent than all words. ^{C D}

Do not join to yourself an evil and base companion: A pestilence fastens itself even upon the strongest limbs; You will not impart virtue to him, but will contract his vices. ^B 270 Have wisdom as your companion, and find your pleasure in her alone; May the base appetite not drive out the best appetite. Believe one thing: that the goodness of character is better than learning. But if you should satisfy your holy mind with the things you hoped for, Return again, and may the guide who was your companion upon the way 275 Lead you back, a man who is conspicuous to all. May the reward to your parents be gratitude and a most excellent name. These things are for you from me, dear son; but if you should wish To pass beyond the Pillars of Gades, may God be your guide there as well. It is by no means incredible for a wise man, and one who 280 Always explores the depths of understanding under the best of teachers— Such a one as you have named, from our own blood, O son—to reach the summit of the supreme good.

VI. To Olympias

My child, I, Gregory, send this good gift to you; For the admonition of a father is most excellent. Gold mixed with sparkling stones is no ornament For noble women, Olympias, nor is it to paint the regal 5 Face with colors, which delights with a shameful beauty, Bringing one likeness upon another—for that is ruinous. May others ^C have garments...

[alt-version omitted]

VI. TO OLYMPIAS. (Translated by Billius.)

My daughter, this beautiful gift is sent to you by me; Nothing, moreover, is more useful or better than fatherly admonitions. Neither yellow gold joined with radiant gems Adorns a matron, nor painting the face with various Artful contrivances, or adding a new form to a form. Let others be beautiful, let them be tinted with Tyrian purple.

^A gleaming with gold, and shining with brightness, things in which there is no glory of a renowned life. But let modesty and beauty, which is admired 10 even with closed eyes, be your concern. For character is the most excellent flower, steady, unwavering, a glorious ornament for a woman who possesses it. Revere first of all God, and then your husband, the eye of your life, the director of your counsel, whom alone you should love, and to whom alone you should strive to please; 15 and even more so, if he himself loves you with a more perfect love, showing a constant affection under the bonds of lawful love. Do not have as much liberty as your husband’s desire allows you, but as much as it is fitting to have, since satiety exists in all things. 20 I say satiety exists in all things; but to avoid satiety in love is better. Never, being a woman, break forth into masculine pride. Neither pride yourself on your lineage, nor raise your eyebrows at the elegance of your garments, ^B nor on account of your wisdom; for a woman’s wisdom is to yield to the laws of marriage. For the bond of wedlock has made all things common between man and woman. Yield to your husband when he is angry, bring aid to him when he labors, 25 with soft words and excellent admonitions. For not even the lion-tamer has subdued the spirit of the beast by strength, nor while it is enraged with roaring breaths, but he tames it by stroking it with his hands and with gentle words. Never reproach your husband for any punishment, 30 even if you are very angry; for he is more to you than wealth; nor if something happens contrary to your wishes; for that is not fitting. Often the divinity brings an end through common counsel. Neither display weakness; for the sword is in the hand of the one who rules. Neither praise anyone who is not a friend to your husband,

[alt-version omitted]

^A nor through crafty words attempt to strike him. ^B And in other respects, a simple character is becoming to noble men and women, but especially to women. You should hold all joys and sorrows in common, and likewise hold your cares in common, for this strengthens the household. 40 Let counsel be yours, but let the authority belong to the husband. When he is grieving, grieve a little with him; for this is a pleasant remedy for pain—the compassion of friends. But then, quickly assuming a serene countenance, banish the cares from your spirit; for an orderly harbor for a husband who has fallen into sorrow is his wife. 45 Let the shuttle be your care, and wool, and meditation on divine oracles; but let outside matters be the husband's concern. Do not send your foot forth from the threshold often, nor to ^C public and disorderly assemblies; for a blush takes hold of even the modest in such places, and they mingle their eyes with [other] eyes; 50 and once modesty has departed, it is the parent of all things most evil. But I bid you to step forth to goodly gatherings in the company of prudent women, so that you might engrave some excellent discourse upon your mind, which might either be a destroyer of your vices or a bond for those that are best. Let your house be for you your city and your groves. Do not 55 be seen by others, except by kin, and those who are wise, and the priest, and the man whose old age is better than youth; nor even by those women whose neck is haughty and whose form is for the public; nor indeed by those who are pious, whom your husband keeps away from the house, ^D even if you hold them in great honor. For what is of such benefit to you as is a good husband, whom alone you have loved exclusively?

^A

Be high-minded, but do not be arrogant. I praise those women whom men do not even know. Do not hasten to a wedding feast, nor to a birthday celebration, where there are desires, and dancing, and laughter, and grace that is not graceful; for these things entice even the chaste, as a sunbeam very quickly melts wax. Do not raise up private drinking parties in your house, whether your noble husband is present or absent. A stomach that keeps to a moderate measure might perhaps govern the passions; but I fear the glutton, and so does the husband. Do not flutter with lascivious movements of your cheeks, nor with a surge of anger; for this is a disgrace to mortals, and especially to women, and it creates a monstrous appearance. Let your ears have pearls as an ornament, so as to receive good words, while for evil words the key of the mind is locked; thus, your ears shall be at once open and closed, and chaste. Let a maidenly modesty shed a pure blush beneath your eyelids; offer a blush to those who look at you, keeping your eyes blind and your gaze cast down to the ground. If you have an unbridled tongue, you will always be hateful to your husband. A bold tongue has often brought harm even to the innocent. It is better to be silent, even when the situation urges one to speak, than to speak when the time forbids indecorous speech. Let your words always be desired. Feet that walk proudly are false to modesty; there is lust even in one's gait. And accept this, too: do not have an untamed impulse of the flesh, nor always indulge in the marriage bed. Persuade your spouse to observe the holy days. For as it seems...

METRICAL VERSION

Be high-minded, yet not haughty in your thoughts. That woman is praised by me whom the common crowd of men does not know at all. Flee from bridal feasts and birthday banquets, where wine is drunk too freely, and dances prevail, and shameful laughter, and ill-mannered wit; for these things soften even the most chaste hearts, and penetrate them as quickly as the heat of the sun is wont to penetrate wax. But you yourself beware, whether your husband is present or absent, not to ply the wine-cup, or to conduct festivities in your own home. Perhaps the stomach might restrain frenzied impulses while it rejoices in moderate food; but if it refuses the rein, and rushes on untamed, I fear it—and the husband fears it too. Never let your cheek twitch with lascivious movements, nor be swollen with heavy anger. For from this, both woman and man draw disgrace, but the woman more so; for the face becomes ugly, and very like a foul monster. Now let your ears also be clearly adorned, so that they may receive only what is good, and repel what is adverse; let them be chaste, whether the doors are closed or open. Shed a maidenly modesty; let a blush tinge your face at the sight of men, and let your eyes be blind, and labor to keep them fixed upon the earth. Furthermore, unless you take care to impose a bridle upon your tongue, you will offend the mind of your spouse; a poorly managed tongue has often brought many evils even to the innocent. It is better to be silent, when there is a place and time for words, than to utter a voice when the voice and tongue ought to be repressed. Let your voice always be one that slips into eager ears. Indeed, a foot that walks with an arrogant stride denies that the heart is modest; for even in one's gait there is often lust. Take also this counsel, dearest daughter: that the unbridled impulse of the flesh may not drag you, and do not seek the joys of the marriage bed at every time. Persuade your husband yourself to observe the holy times, so that he may cultivate them, and the seductive pleasure of Venus may be far away.

^A To yield the image of the great God to divine laws, 90 although the Son without flesh gave a marriage law to our race, bringing aid to the work of His hands; so that as some depart and others arrive, the generation of mortals might flow on, a mutable race like a river, unstable through death, and stable through the bearing of children. 95 But why do I speak of these things each in turn? I myself know of an admonition, and one much more excellent than this. There is for you, O graceful Theodosia, one who should be set before you as a breathing image of every word and deed: the woman Chironis, who at the very roots of marriage 100 received you from your father and imbued you with noble character; ^B the own sister of the most blameless high priest Amphilochius, whom I sent to God along with holy Thecla, a herald of truth with a far-reaching voice, my own glory. If you have received any noble discourse of my gray-haired age, 105 I bid you keep it in the hidden storehouses of your heart, so that you might thereby heal your husband, a man renowned in the city, even if he should be boastful, by possessing a glory that is greater. For now I have given you this treasure. But if you wish for the best thing, may you become a fruitful orchard for the children of your children, 110 so that the great God might be praised by even more people—He to whom we were born, and to whom it is right that we journey from this life. ^C [alt-version omitted]

METRICAL VERSION

The image of the Divine must yield to holy decrees, Although the only Offspring of the Father gave a law of marriage To our race, bringing aid to the hands He Himself had fashioned; So that while some depart, and others arrive, the fleeting life Of men might be drawn out, like a violent river, Unstable on account of death, and stable again on account of children. But why do I proceed to include such individual things in words? I know of a counsel far more excellent than this. There is for you, fair young woman, a Theodosis. Let this one Stand as a living image of all your speech and work, She who is for the nubile bride what Chiron was for the ancient youth: She who took you from your father and formed you with honest Morals, the sister of Amphilochius, who is free from all stain, ^D Whom I sent to the Lord of heaven with the virgin Thecla, A famous herald of the truth, a sweet glory to me. But if at any time my discourse comes to your ears and pleases you, I would have you store it in the deepest penetralia of your heart. For thus, even if you heal a husband who boasts of great things, You bring a glory to yourself more excellent than that. This gift I have bestowed upon you now as a great benefit. But if you Ask for something even greater, I pray that this may be yours from on high: May you be a fruitful and fertile threshing floor of children, So that more may celebrate the heraldings of the great King, By whom we were born, and to whom we also hasten from this life.

VII. Letter to Nemesius

^A Eye of justice and of eloquence, Nemesius, you who formerly, at the tribunals of righteous judgment, bringing glory from the king, bestowed great strength upon the foremost Ausonian laws, ^B and by your opposing voice refuted unjust arguments—now, at the last, you rise above the judgment seats for the holy Cappadocians, revealing the first-fruits of your justice. ^C Let others, by means of songs and resonant melodies, and by pouring from their mouths that fiery eloquence of yours—by which you have left all men far behind—hymn your glory, since you alone suffice for many speeches if they wish to recount your deeds one by one, just as a channel of a great river is divided into many parts. Others, again, raising you up on high as a depiction on a tablet, or setting you up, Nemesius, in the midst of cities—cast in bronze or sculptured—silent though you are, who are so eloquent, let them adorn the cities; for the statues of noble prefects, visible to posterity, are an ornament to cities. ^D But I (for the great God has made me to understand both heavenly and earthly things, and my mind is borne over all, exploring the deepest depths with the light of the holy Spirit) shall speak what it befits a priestly man to speak, a herald of truth and a disciple of those who caught the whole world with the sweet nets of God, not trusting in powerful words or in...

^A swelling with pride, noble ones, not formerly, so that one might say: "Victory belongs to the Word of God." But come, apply your mind to these verses, and to ^B the sweet ^C and hollow words to which you have lent your ears for so long, whose grace is artificial, like the faces of lewd women. 30 Bow your hearing a little to my words, whose beauty is new, unfading, and unshaken, flashing with a clear light to the purest of eyes. For if Christ should strike your mind from above, and plant a cooling arrow in the middle of your heart, 35 looking upon both loves separately, you would know how much sweeter is the sting of the King. Already my head is gray, and my limbs are wrinkled, ^D and inclined toward the sunset of an arduous life. Much grief indeed my heart has encountered, 40 and again, in turn, many delights, though they were very brief. But not yet have I seen any glory such and so great, as it is to cleave to the divinity of the heavenly God. Only the glory of eloquence was dear to me, which the rising and the setting sun, and the glory of Greece, Athens, procured for me. 45 Upon these I labored much for a long time; but even these I placed bowed upon the ground before Christ, having yielded to the great Word of God, who hides all the shifting, multiform speech of the human mind, just as much as the high-running sun hides other stars. 50 Wherefore, give heed to my words. For it is better.

^A It is not right, nor is it fitting for a man born of God—that noble and immortal image of the heavenly Word, endowed with reason, knowing the things of reason, and tending toward the heights—to bow down wickedly before empty idols 55 of creatures of the sea, of the earth, and of the fowls of the air, before the worthless phantoms of passing matter, the playthings of your own hand, laboring under rust and moth; of which one part is held as a deity, and the other half lies in dishonor. Nor indeed before the heavenly bodies (for they are not gods, but were created by God 60 the Creator, even if they possess great glory), the moon, the sun, and the stars which are the cosmos of the firmament. This immense form of the sky being borne in a circle, adorned within with many worlds, as a herald of bright voice with the unspoken speech of art, 65 has joined all this together and bound it with harmony, so that through the things which are seen, men might perceive those which are unseen. For indeed, anyone who looks upon a lofty house perceives the builder, and a ship announces its shipwright in a silent voice. But you, O maker of gods, father of new heavenly ones, 70 have already bent your knees even before abominable objects of worship, before soulless demons, and you have called them both bad and good, whereas all are in fact evil, enemies of that noble work ^B of creation, envious, lovers of demons, savage of spirit, lusting after flesh, gladdened by the steam of sacrifices, mire-bound, 75 whom Christ, the Word of the great God, when He appeared in human form, being the unsullied God, drove back; [alt-version omitted]

^A He loosened the sins of those who had long held sway over the earth, and revealed a sacrifice of the mind, hidden before, and manifest only to the few. 80 It is no great thing; for I too, being a portion of Christ, have often spoken merely the venerable name, and the demon has fled far away, hissing, groaning, and crying out at the power of the Omnipotent. Often, too, I have traced the sign of the great Cross in the space of the air, not even upon a tablet, and the figure alone has erected a trophy, 85 just as once in the hands of the illustrious Moses ^B (when they were joined in the form of a cross). I wished, being raised upon a high watchtower, to thunder these words to all mortals: "O mortal men, and creators of things that are nothing, how long will you wander pointlessly upon the earth, 90 deceived and deceiving, by false and fleeting dreams? You fools, worshipers of idols, who have contrived this as a defense for your own passions, by setting up wicked gods—liars, murderers, crooked men, perjurers, 95 plunderers, androgynes, adulterers, and abusers of men. A bull, a swan, gold, a serpent, a husband, a bear, all that swift desire and a weak boy command him to be, ^C as you yourselves, the feeble creators of gods, declare. And not only them, but you even worship the sacred rites of their passions, 100 having established others as masters over other vices; so that not only is every wickedness unpunished, but it is even held to be praiseworthy, as being acceptable to the god who cherished that vice."

^A Consider for me another army of illustrious helpers: the ithyphallic, the horned, the neckless, the half-dragon, 105 the beasts, and those of mixed bestial nature, having a ridiculous form. May they have such children, since they also worship such things; may such be the defenders for their friends; and may they meet with such as these, whenever any enemy arrives, just as those gods are the defenders of their own vices. 110 But why should I describe each of these things in detail, pouring forth such stains from a sacred tongue? One thing, however, is greatest among all: may the nail support my word. We, indeed, through sacred volumes, through divine prophets, and finally through the oracles of the messenger of Christ, 115 having our understanding inscribed by the radiant Spirit, ^B and with pure hearts seeing the great God (for that is the only way it is permissible to lay hold of the invisible divinity), are skilled in heavenly things, divinely illuminated, reaching toward the heights, ^C as much as it is permitted for those humans who are in this mortal life to recognize God. 120 For the eye of man, however sharp it may see, does not easily pierce the cloud; but our knowledge will be more abundant hereafter. For the reward of desire is to attain the goal of desire. But as for you, if there are gods as shameful as they are in your myths and your wicked worship, 125 thrice and four times blessed are the men who are not at all of one mind with their evils, and who have enacted a law by which they might be punished. For the ones you honor with altars and well-woven hymns ^D and common crowds and illustrious hecatombs,

^A many a time you have set out a banquet for the long-lived crows. 130 But if, as it pleases your theologians (for there are, there are among you, too, interpreters of song), these things are but a hollow chant and a law of sweet music, with the meter mingled with a playful myth, whereas for them a new sense is hidden beneath the wanton form, 135 more venerable, discerned by the wise, two-faced, ^B like the double-faced Hermes, looking one way front and another way behind, observe here also for me a word that cannot be subverted, as it were. For there is also for us a double word, within the holy Spirit, and one that is above, a mark of the good. 140 Both are to be seen—one by the few, the other by the many. I think that the wise should have more, or, having received it through labor, hold it fast. That is not to be endured, which is had too quickly. But nevertheless, in my myths, it is a shining body, ^C having around the soul a godlike, double garment, 145 purple, translucent with soft silver; there is no base thing in it that shrouds God from me. I am ashamed to have a myth as a guide to the godhead. Who urges you to sail past the cliffs of Scylla to hasten to Ithaca, lest perhaps you perish here before? 150 Who [urges you] to the ruinous and relentless Charybdis? And who, to the spring of the pure godhead, while you linger in the mire? ^D The mire bound you first, and the shining water escaped you.

POEMS CONCERNING OTHERS

[alt-version omitted]

Most of mankind is depraved, and, lacking a guide, 155 Inclined to vice. Few, however, strive for virtue. To stay the course of a river is a task indeed difficult; to be carried downwards is very easy. Therefore, if you set up gods who are the originators of wickedness, Before you dissolve the darkness of the obscure myth by the exercise of a prudent argument, You will destroy the follower of the myth, deceived by the surface of words. 160 But why do I need many words? Extract yourself from this dilemma, By which I hold you bound, however clever you may be at refuting another. If these things are myths, cast your statues to the ground. What profit is it to you to honor with your wealth a baseness that is abhorrent to faith, While disdaining your true God, the Father and author of life? 165 If your gods are not myths to you, draw a veil over your eyes, Ashamed to invent myths, just like old crones Who delight in cups and sleepless nights. These indeed may sink to the depths of the sea, as the Greatest part has already perished. For Christ has held all things, 170 Gathering them from the ends to the ends of the earth with his own hands, Which he once stretched out upon the glorious cross. But if, because God also came to me through a chaste Mother, A Virgin, unwed, by a new and unheard-of law of birth, And died, and was joined to the dead, and rose again, 175 Bringing aid to my sufferings, and cast away my sins,— If this seems unseemly to you, since you—O man enamored of beauty—who worship pure gods Born of pure beings,— ^B

165 If it be not a myth, pull away the veil from your eyes, Revering to mythologize like those of hoary age, In delightful cups and sleepless nights. Let these things fall into the depths of the sea, just as the Greater part has perished. For Christ has embraced all things, 170 Gathering them from the ends to the ends of the earth with his own hands, Which once, upon the glorious cross, he spread wide. But if, because God also came to me through a chaste Mother, A Virgin, unwed, by new laws of birth, And died, and was mingled with the dead, and ran up again, 175 Bringing aid to my sufferings, he whom sin cast down, This is to you unseemly, since you—O man enamored of beauty—give worship to pure gods, Who have been born of pure beings.

METRICAL VERSION

It will vanish. But consider this saying also: The greatest part of men are base, and, with no guide at all, Prone to vice: rare is the one who walks by the straight path, And keeps the way that leads to the stars. It is difficult to restrain the rapid courses of a river: But on the contrary, it is easy for it to roll downhill. But if you set up divinities, if you fashion gods Who preside over vice and wickedness, you are yourself destroyed first, While you catch your prey with clear and ready sensa, Fleeing the darkness with which the myth is covered, by your prudent speech. But indeed, what need Is there now for many words? With you, I dispute, O life, If you can, these snares that bind you on every side Of argument, even if you have such a wealth of intellect That you can refute the words of others. If the statues of the divinities are nothing but a mendacious myth, Cast them to the ground. Why does it concern you to spend great wealth, To honor a stain that no one would believe, And to contemn God, the fountain and guide of life? But if nothing is fictitious, that which hides what is clear, Why do you fear to fashion the same things as old women, Who delight in cups and love to spend sleepless nights? These things indeed should perish, sunk in the deep sea: As the greatest part has already perished. For Christ Has gathered all things from the ends of the earth to the ends, And holds them joined together, with his hands, Which, hanging upon the cross, he stretched out in his dire death. But if, because Christ came through the members of a chaste girl, And one ignorant of a man and of the marriage bed, Born in a new manner, and yielded to black death, And again recalled himself to the upper regions, That he might care for my wounds, whom cruel harm Strewed on the ground, you think this unseemly (for you cultivate pure gods Born of pure beings, you, a man who is a lover of beauty),

Today, hear my words—not ones from of old, but those which Christ, my God, who never fails in His promises, has breathed into me. ^A 180 For the report is believed by not a few, that from a Virgin’s womb was born God, made man, whom the Spirit of the great God fashioned, raising up a holy temple within a temple. For the Mother of Christ is a temple, and Christ is the temple of the Word. For it was ordained, since a destructive beast 185 was continually afflicting our nature with bitter transgression, that the nature of a more divine man should bring a remedy for the vice, and curb the terrible power of the lawless dragon. For this reason He changed his course through the womb, and paid the half of our birth, leaving the other half behind, in that He was born of a Virgin undefiled. ^B 190 But after He had fashioned Him and filled Him with Deity in her womb, He brought Him forth into the light when the time was fulfilled. Then He put on the heavy flesh, and the King, the Word, filled the temple with pure Deity. But as for the two, they were to me one God. For mortality quickly gave way 195 to the One who filled it with immortality. He died willingly, for a little while committing His woven body to a tomb, so that, arising from a sleep of death, He might raise up those who were dead, drawing them like a magnet stone attracts robust iron. For Christ took upon Himself the whole of me, including all that belongs to man, 200 taking on flesh, birth, form, shame, the tomb, and glory, and resurrection. I thus restrain the unbridled impetuosity of your speech.

[alt-version omitted]

POEMS HISTORICAL, BOOK II

You who are swarming with such filth, you have declared a bitter war against me; not seeing your own mire, you malignantly observe my drops. If, however, you desire to hear the word, lend your ears; 205 I know indeed that what I shall say is displeasing to the many (for the whole word does not reside in the many, who, following empty opinions, have neglected the truth). But nevertheless, I shall speak the steady word, nor will I conceal it, even though I greatly desire a life of pure white. Nothing is disordered, 210 except for hateful wickedness; but virtue alone is the best thing. All other things are situated in the middle, between good and evil, hanging upon our own will, and they turn out well for the good, but for the evil they become entirely base. ^A From these things I have also seen this mystery of my own matter, 215 of an immortal form coming together with limbs. For God did not fashion mortal man as if hating him—man, the witness of His divinity, the ruler on earth, and the glory of the supreme King—nor, loving him, did He provide him with a wretched generation. Either cease your storytelling, or turn your mind away from God. 220 If you did not come into the light through a pure womb, you are not pure. For the pure can never be grasped by the impure. But if you wish, let our birth be impure. Yet this is manifest to all who think soundly: to whom the ray of the sun arrives, it brings light; and to whom 225 the grace of fragrant perfume is mixed in, they breathe most swiftly. But neither do the pollutions of the sun, nor those of the perfume...

[alt-version omitted]

[METRICAL VERSION]

Since you do not perceive how great a whirlpool inundates you, you take no care for my own little drops. But if you truly desire to know the word, lend an ear. I know my words do not please many (for among the many the sound word is of no avail, for they/cling/ to vain senses, with true reason removed); yet I shall speak this stable word; nor shall I be silent, though I may desire the candor of life. But nothing, ^B save for hateful vice alone, lacks all adornment: but virtue alone claims the palm for itself as the best. Yet other things stand in the middle, both right and wrong, hanging from our own choice, which turn out well for those who are upright and pious, but no thing is becoming to the wicked. From these I have seen these mysteries of my own mire, when the immortal mind is joined to ailing limbs. For He did not fashion mortal hearts out of hatred: man is the witness, for he is the Prince on earth of living creatures, and the praise of the Creator; and he was not endowed by his Lover with a foul origin. Either cease these trifles, and let there be no concept of God for you. If, however, one has not proceeded from a pure womb to the breezes of light, he is not pure. For it is not permitted for pure things to be held by the impure. If you wish, let your birth also be impure. This, however, is clear to all prudent men: the ray of the bountiful sun brings light: those whom the grace of a sweet scent has bathed are accustomed soon to smell good. ^C But nothing pollutes the sun, nor the unguent.

^A Thus truly, God, having passed through a pure mother, neither was Himself defiled by her inward parts, ^B but rather He purified them. So then, having suffered death, He also destroyed the power of death; 230 nor did He Himself, O Word, suffer anything from death, but destroyed it. This is my word: but thy tongue, which was once untamed, now let it be tamed. Thus my Christ speaks; and thou shouldst arouse thy tongue to fine speech. Spring has arrived, and winter has passed away, and there is a bright clearing. 235 Come hither, and be sated by me with boundless light. How long will you lie bound in dark lurking-places? This is the season which the shining Spirit formerly promised to you. Come hither, and live, and receive a new purification. Stop, you poets, and stop, you frenzied ones, ^C 240 Dæmons, instilling most lawless songs. Let Orpheus lead the beasts, and let the Ascræan Hesiod sing to Perses, and famous Homer of Troy and its pains. Let Musaeus and Linus bring forth the measures of the gods, who are renowned for their most ancient songs. 245 Let Hermes, the thrice-greatest, assist my words, even if he be unwilling, and let the Sibyl worship the cross in her measures, being driven by the darts of the great Godhead. I care nothing for them, even if some came near, not from God, but having stolen from my Books. 250 I saw it brandishing lightning, and quickly it was taken away. Therefore yield to me, even if you are wise only late.

METRICAL VERSION

It defiles not. Thus God, who arrived at the womb of a pure mother, is not defiled by these things, but purifies them. He died, and overcame the bitter force of death: nor did the Word suffer from death, but He abolished it. Thus I speak with reason: but thy tongue, which was once untamed, let it now be restrained. Thus my Christ speaks: Come, urge thy tongue to good words. Winter has fled, spring has arrived, and the sky is serene. Hither, I ask, come, and desire the infinite light. How long do you wear your chains in the darkness of caverns? The time is at hand which the holy Spirit promised to you. Hither, I ask, come to me, and run the course of life: and admit no traditional rite of purification. Cease, O vates; cease, you raging spirits, ^B who are accustomed to breathe forth Fescennine songs. Let Orpheus lead away the herds; let the Ascræan sing his own meters to Perses, and the great Homer of Troy and its battles. Let Musaeus and Linus bring forth the modulations of the god, whose name is celebrated in ancient song. In these verses let Hermes, the thrice-greatest, unwillingly show favor. Let the Sibyl worship the ancient signs of the cross: both are goaded by the darts of the sublime Godhead, that they might more quickly attain the truth than others; I am not much moved, for this does not happen by divine inspiration, but because they read our volumes with sidelong glances. For some are completely blind in a dark prison, but others beheld the flashing light for a time; but they were quickly condemned to darkness. Therefore yield at last, yield to me, all you who desire to come to your senses.

Historical Poems: Against the gods of the Greeks

Let Apollo prophesy the death of the gods who are no more: He is his own father, without wife, without mother, 255 He who destroyed my evil strength with his final song. Let Castalia and Daphne and the oracles of the oak lie silent, No longer excelling among foolish men. Let the daemon of Egypt, the babbling god Ammon, be cast aside, With the Branchidae and the haughty Epidaurus; 260 The hidden mysteries, and those exposed to the eyes, The shameful deeds of the night in famous Eleusis, The sound of the Phrygian flutes, the madness-bearing knife, The Dictaean Corybantes, raging in their armor, And the Bacchantes wandering the mountains around the offspring of Semele; ^A 265 And the evil specters of nocturnal Hecate, and the evil deeds Of the Mithraic temple, and the orgies no longer unspoken, The ululations of the Galli of Cybele, and as many as honor The fruit-bearing Nile with effeminate obscenities, The tearful bellowings of Isis and Osiris, 270 And Serapis, a dry piece of wood, holding a harmful myth, And the fat-fleshed calf Apis, and the madness of Memphis. And you, wretched Spartan, where the strength of the youths Is offered at the altar, cutting themselves to and fro with whips, And the Getic Zamolxis, casting an arrow through the crowd, 275 And all the evil sacrifices of the Taurians to their guests, And the god who desires the phallus of the beautiful Prosymnus.

^A The wooden horse, and the lewd festival honoring the Cyprian, And Lindus, insulting the rites with gain— All has perished in the venerable blood of the glorious Christ, 280 Both the ancient and the new, which is indeed the greatest wonder. Empedocles, the craters of the Aetnean fire at once revealed you As a mortal, puffed up with empty pride, Casting forth the bronze sandals of a light-minded god, And they set you up as a disgrace to all mortals, 285 Desiring glory through a fatal leap. Heracles, Empedotimus, Trophonius, cease these myths, And you too, Aristaeus, with your unbelieving, boastful brow. You are mortals, not blessed ones, having for a little time Deluded men with lingering, deceptive tricks, 290 And having snatched a bastard fame for your native myths. But Christ is not circumscribed by a few voices, Nor did passing time diminish him, like smoke Which is quickly made to vanish in thin air. For such is the law of fragile glory, that it falls immediately, 295 But Christ is always more celebrated even now among all men, Always growing with the passing years. I trust that he will one day bind the whole earth in his chains; For so the oracle stands, and the word proceeds to action. But let that matter lie in the lap of the great God. 300 For my part, I shall declare what Christ, my light, Has taught me, revealing all the foundations Of our faith: the Godhead, God’s creation, and the helm of the all, By which the Word of the great God always steers the cosmos.

METRICAL VERSION

The wooden [offering], and the festivals that honor the Cyprian with lewdness, And Lindus, using [these] rites more wantonly; These have perished, submerged in the illustrious blood of Christ— The greatest wonders, whether of the elders or of the youth. Empedocles, the Aetnean fire-flames proved you to be a mortal, Inflated with vain pride in your mind, When they cast back the bronze sandals of that mindless god, And they set you up as a disgrace to all ailing mortals, Because you sought glory through a ruinous leap. Alcides, Empedotimus, Trophonius, put aside your trifles, And you, incredulous Aristaeus, high and haughty. You are mortals [subject to] passions, and not blessed, Continuing for a time in deep deceptions, Having seized a spurious honor from Pelasgian gossip. ^B But the majesty of Christ cannot be constrained by limited voices, Nor does the flowing time snatch him away, Like smoke that is scattered into the airy breezes. For it is the nature of all feigned glory to fall at once; But that glory of God shines now more and more, And it will grow ever brighter as the years approach. I believe, indeed, that he will eventually bind the whole Earth to himself; the oracles convey this, and the word leads to the deed. However, this is placed in the power of the high Thunderer. Meanwhile, I shall recount what Christ, my light and salvation, Has taught me, revealing all the foundations Of our doctrine—the Godhead, the creation, the work Of the Deity, and the helm of the world by which all things are governed, Namely, by the Word of great God, by whose nod all things are.

^A And these things I have touched upon cursorily, in a short-versed story, 305 As is my custom; but those things beyond, I have cast away to Gades. But do you, Nemesius, best of friends, receive this Gift of my friendship, sweeter than all other things, The only one remaining of my possessions, and the only one for me, Not the song of the tuneful swan mourning its own fate, 310 When the wind falls upon its aged wings; Nor the mournful melody of the nightingale, when winter Brings bonds to all, and to the singing birds, But a song fashioned by God from Christ-bearing lips: Therefore, may you now carry this as my portion in place of all those things 315 For which you honored my gray hair, my dear friend, and my illness, And the winged word, your glory; Oh, great wonder, And above all else, even before seeing me with your eyes.

^A For modesty dwells in the eyes of mortals. If you follow ^B These winged words, giving passage to my own, 320 Thrice-blessed, in leadership and in the end. But if you should disobey And the envious one should injure you with his bitter eye, Not wishing for one mortal to be blessed in all things, May this excellent monument of Gregory remain for you. Perhaps you might later praise my word, 325 Having raised a torch into the air from a small spark, So that someone might say thus: Nemesius of stern spirit, Who stretched out the straight scales of justice for the Cappadocians, Not deceitful gold, nor silver, nor even horses Generous and winged, possessing a song-worthy prize, 330 He took away as leader: for he was not penetrable by wealth; but for all [things,

[alt-version omitted]