Editorial Notice on the Epitaphs and Epigrams

OF OUR HOLY FATHER GREGORY THE THEOLOGIAN, ARCHBISHOP OF CONSTANTINOPLE: POEMS.

ADMONITION REGARDING THE EPITAPHS AND EPIGRAMS OF ST. GREGORY

How well the most learned Muratori has served the republic of letters by enriching it with the writings of the ancients, which had been lying hidden, neglected or unknown, in the corners of libraries, everyone knows. Among these, he published some poems of Gregory of Nazianzus that had not yet been brought to light, in the year 1709, and he edited them not only in Greek and Latin, but also illustrated them with learned notes, adding also various readings from diverse manuscript codices. Muratori notes that many things are found in these poems which are very useful for illustrating the history of those times; many things concerning distinguished men connected to the Nazianzen by blood or piety, which might be sought in vain elsewhere. Since there are many varied epigrams on one and the same subject—for example, on his father and mother, on the violators of sepulchers, and on the "Syneisaktoi"—Muratori rightly suspects that love for the former, and just and legitimate indignation against the latter, provided the cause for such a varied abundance of poems, since Gregory never seemed to himself to have done enough justice to the theme he had set for himself, whether he was praising such dear individuals or berating such impious ones. The fruitful vein of the writer, from which such diverse poems could flow without any effort, may also have been a factor. It is not unreasonable to conjecture with this same Muratori that most of these poems were not composed with the intention that they all be published, but that they have reached us as they had poured forth tumultuously from his rich genius onto the tablets. Hence, some are unrefined, and the very phrases, and sometimes the very thoughts, are attempted and rendered now in heroic, now in elegiac, and even in iambic verses, for no other purpose, it seems, than that the better ones might subsequently be chosen from so many experiments: nor should it be any surprise to anyone if some of these poems are somewhat unpolished. For those who mourn the death of their parents and family members are not wont to pursue poetic elegances, since in mourning one ought not to be ostentatious. However, regarding those poems which were composed against the immoderate venerators of the martyrs, the same Muratori says that these, if Gregory of Nazianzus wrote them, seem to have been written while he was still a youth. For they savor of a puerile vein and are more similar to prose than to verse, and they would hardly be tolerated even in a comic or satirical poet. Nevertheless, because they pertain to the knowledge of the age in which they were written, they are for this very reason worthy to be added to the rest.

EPITAPHS

I. On Naucratius, brother of the great Basil. Naucratius once loosened the fish-catching net from the deep rock, But he was caught in the eddies of the river deep. And the net he did not loosen, but he himself was held. How, O Word, Did he drag a net of the sea instead of a catch of fish? Tell me, 5 Naucratius, the rule of a pure life, just as I surmise, Both a benefit and death he drew from the waters.

II. Another. Naucratius died in the whirlpool of an envious river, So that you might learn the mortal playthings of this life; From whence this swift colt was raised to the high places of the gods.

III. Another. Naucratius, having been loosened from the bonds of the woven flax, Was released from the bonds of this life away from the sea.

IV. On Thespesius the grammarian. Alas, alas, you too have died, and envious fate has covered you, O Thespesius; but for you, though dead, there is immortal glory.

^{A B C D}

1108–1109 1. On Naucratius, brother of the great Basil. While Naucratius wished to loosen a fisherman's net from the deep rock, he was drowned in the eddies of the waters, and he did not rescue the net, but he himself was caught. How did the net pull the fisherman instead of the catch? Tell me, O sermon. 5 Naucratius, pattern of a pure life, as I conjecture, drew from the waters both a benefit and death.

II. Another. Naucratius died, implicated in the whirlpool of an envious river, And caught in the bonds of the submerged net, That you might learn how transient are the delights of this life, From whence this swift colt was taken up.

III. Another. Naucratius, entangled in the bonds of twisted flax, While he was intent on the prey of fishes, departed from the bonds of this life.

IV. On Thespesius the grammarian. Alas, alas, and you have died: envious fate has buried you, O Thespesius; but for you, who have passed away, there is eternal glory.

[Historical note: Naucratius, a youth of excellence, endowed with gifts of both mind and body, barely twenty-two years of age, had embraced a solitary life near the river Iris in the province of Pontus: there, he provided the necessities of life to monks worn out by old age. Having spent five years in this solitude, when he had set nets for fish, and wished to free them as they were entangled in hidden rocks, he slipped into a deep whirlpool and, drowned, ceased to live.]

SECTION II. EPITAPHS.

^A You gushed forth so greatly with recent-born words; yet Attica cried out: "Who now possesses the glory of my wisdom?"

V. On Prohaeresius the Sophist.

C. On Caesarius.

VII. Another.

[alt-version omitted]

V. TITLE. On Prohaeresius.

VI. TITLE. On Caesarius.

1. *Eolpen*. Reg. 992 reads *elpein*. 2. *Katakrypse*. Reg. 992 reads *katakrypsei*. 3. *Kaisarion*. Reg. 992 reads *Kaisarion g'*.

METRICAL VERSION.

You gushed forth so greatly in words, but the Attic land cried out: "Who possesses the great glory of my wisdom?"

V. ON PROHAERESIUS THE SOPHIST.

VI. ON CAESARIUS.

VII. ANOTHER.

^A I did not think that one could be altogether stronger than cruel death. But what does the tomb say? "Endure; Caesarius has indeed perished, but you have the greatest glory of a son, in exchange for a beloved son."

We were ripe for the tomb, when the stone-cutters placed this stone here for our old age. But they placed it for us; yet Caesarius has it—not as was fitting—the last of our children. We have endured most wretched things, my son, my son; but very quickly receive us into our tomb, as we hasten to it.

^B IX. ANOTHER. This stone the parents set up as their own tomb, hoping to have but a small portion of life. But unwillingly they gave a bitter gift to their son Caesarius, since he was released from life before them. My old age lingered upon the earth; but instead of a father, you possess the stone, Caesarius, dearest of children. What law is this? What kind of justice? Lord of mortals, how did you permit this? O long life! O swift death!

XI. ANOTHER. I do not praise, I do not praise this gift. You have received the tomb, Caesarius, as one of our possessions. O sad stone of aged parents! Envy so willed it. O life made long for the sake of calamities!

[alt-version omitted]

METRICAL VERSION

I did not think that one could be altogether stronger than cruel death. But what does the tomb say? "Endure; Caesarius has indeed perished, but you have, in his stead, the great glory of a beloved son."

VIII. ANOTHER. (InterPRETED BY A. B. CAILLAU) The right hand of the craftsman had already prepared this stone for a timely death and the tomb of old age. Placed here for us, it is nevertheless held, in inverted order, by our latest offspring—alas!—Caesarius. We have endured harsh things, my son; there is no further delay; receive us, my son, headlong into our tomb.

IX. ANOTHER. (INTERPRETED BY THE SAME) The parents had prepared this funeral marble for themselves, hoping to have but a brief share of life. But forced, they gave a sad gift to Caesarius; for he had first loosed the welcome bonds of life.

X. ANOTHER. (INTERPRETED BY THE SAME) My old age has lingered longer on earth, dearest son, than all others; yet you possess the tomb meant for your progenitor. What law! What justice! You who have ordained such things, O Christ? O lasting life, and precipitous death!

XI. ANOTHER. (INTERPRETED BY THE SAME) I certainly do not praise it. You desired to have this sad tomb, which was truly ours. O work of envy! O funeral pyre of parents! O life long-lived on account of things too bitter!

SECTION II. EPITAPHS

^A XII. Another. All the wisdom that a subtle mind among mortals has grasped regarding geometry, the position of the heavens, the struggles of the art of logic, grammar, and medicine, and the force of rhetoric—Caesarius, having comprehended all of these alone with his winged mind, alas, alas, is now but a little dust, common to all.

XIII. Another. You left everything to your brothers, and in place of everything, O glorious Caesarius, you have a small tomb. But geometry, and the stars whose positions you knew, and medicine, provide no remedy for death.

XIV. Another. We sent you forth from your homeland, O glorious and noble Caesarius, you who had attained the pinnacle of all wisdom, as the most excellent of physicians to the emperor; alas, we have received you back again as ashes from the soil of Bithynia.

XV. Another. You indeed escaped the mournful threat of terrifying earthquakes when the city of Nicaea was brought level to the ground; but you left this life through a cruel disease. O prudent youth! O wisdom! O excellent Caesarius!

XVI. Another. I, this tomb, contain the most excellent son of Gregory and the pious Nonna, the noble Caesarius, who died far from his homeland.

[alt-version omitted]

METRICAL VERSION

^B XII. Another. Whatever wisdom concerning the measures of the earth and the stars of the heavens, or concerning the strict battles of logic, or the art of healing, or grammar and rhetoric, has ever existed in human minds—Caesarius had gathered all of these with a swift mind: but now, with all things, alas! he is lighter than ash.

XIII. Another. Dying, you left everything to your brothers; and now, dear one, you hold but a small tomb in exchange for all. To measure the earth, to know the stars of the heavens, to heal diseases—there is no remedy for death.

XIV. Another. You, noble by country and famous by your celebrated name, who had reached the height of all wisdom, sending you as a most excellent physician to the court of the prince, the Bithynian field has rendered you back, alas, as ashes.

XV. Another. You fled the fatal dangers of the horrible earthquake, when the citadels of Nicaea lay on the ground. But you left life through a dire fever. O prudent youth! O brother! How great was your wisdom!

XVI. Another. I, a funeral tomb, contain the noble Caesarius, the offspring of Gregory and the pious Nonna.

^A Excellent in discourse, foremost in the king’s court, a lightning bolt shining to the ends of the earth.

XVII. Another. When Caesarius had perished, the halls of the king grew dark ^B; the Cappadocians suddenly fell into despondency; and whatever was fair that had remained among men, has perished; and words have been wrapped in a cloud of silence.

XVIII. Another. If weeping has turned anyone into a tree, or anyone into a stone, if anyone has turned into a lamenting fountain, become stones and rivers and sorrowful trees, all you who are neighbors and friends to Caesarius. 5 Caesarius, honored by all, the wish of emperors, alas, alas, painful grief! has gone to the dead.

XIX. Another. This is the hand of Gregory. Longing for my excellent brother, I proclaim to mortals that they should hold this life in hatred. Who is like Caesarius in beauty? Or who of all men, being so great, had such glory of wisdom? 5 No one of those on earth. But he flew away from life, as a rose from thorns, as dew from petals.

XX. Another. Neighbors and martyrs, be propitious, and receive into your bosoms the blood of Gregory, [alt-version omitted] ^A Excellence in speech, shining in the prince's hall, ^B And a fire-bearing lightning-bolt flashing in every land.

XVII. Another. (Translated by A. B. Caillau.) When Caesarius was extinguished, the prince's hall lamented, And the Cappadocians at once fell in spirit; If there was anything of the beautiful left in the world, it straightway ceased, And words, by a funeral cloud concealed, are silent.

XVIII. Another. (Translated by the same.) If anyone weeping ever stiffened into marble, or became a leafy tree, If any lamenting fountain ever drew forth weeping waters, Let every one who was joined to Caesarius in heart or home Become a sorrowful tree, and stones, and rivers. Caesarius, oh the pain! has gone to the sad tomb.

XIX. Another. (Translated by the same.) This right hand is Gregory's. Weeping for my dearly loved brother, I proclaim to all the hatred of this thankless life. Who for bodily excellence surpassed Caesarius? Who such as he deserved such glory of wisdom? No one above the earth. Far from the ground he flew, As the rose from the thorns, as the dew from the leaves.

XX. Another. (Translated by the same.) Martyrs, notable in your seat nearby, be favorable, And hold the offspring of Gregory in your bosom.

SECTION II. EPITAPHS

Of Gregory and Nonna, greatly renowned, and in piety And sacred tombs brought together into one.

XXI. Another. Hear, Alexandria. Philagrius has lost the form of his body, Though not his soul, endowed with reason—no worse than that. But envy snatched away the young Caesarius; never again Shall you send such blossoms to the horse-breeding Cappadocians.

XXII. On Gorgonia. Gregory and Nonna's dear child lies here, Gorgonia, a hierophant of heavenly life.

XXIII. Another. Gorgonia left nothing to the earth besides her bones; All things she set above, O victorious martyrs!

XXIV. Another. Her possession, both flesh and bones, having dedicated all Gorgonia to Christ, she left behind only her husband; Yet not even her husband for a long time; but indeed him too, The illustrious Alypius, she snatched away of a sudden. O husband of a most blessed wife, having cast off Filth in the washing, live again, reborn.

[alt-version omitted]

METRICAL VERSION

Of Gregory and Nonna, celebrated for sweet piety, Whom together—alas!—this tomb gathers, a sad sight.

XXI. ANOTHER. (Translated by A. B. Caillau.) Hear, O celebrated city, that risest rich to the breezes of heaven, Shining clear by the name of Alexander: Philagrius has lost, alas, his body and form, Though not unlike in the bountiful gifts of a sound mind. But envy snatched away the young Caesarius; O equestrian Soil of Cappadocia, will you bring forth such garlands again?

XXII. ON GORGONIA. (Translated by the same.) Here lies the most dear offspring of Gregory and Nonna, Gorgonia, blessed initiate of a holy life.

XXIII. ANOTHER. (Translated by the same.) Gorgonia left nothing but her bones alone to the earth, O pious victors; the rest she sent to the pole.

XXIV. ANOTHER. (Translated by the same.) She had given all to Christ—her flesh together with her bones— Gorgonia; only the sick husband had she left behind. Yet not long did she leave him, but dead, she took up her dear Alypius with a sudden funeral. Husband of a holy wife, now that the filth is put to flight, Live again, reborn in the consecrated waters.

XXV. On Livia

XXVI. Another

XXVII. Another

XXVIII. On Euphemius

[alt-version omitted]

XXV.. ^A One house, but in the lower part a sepulcher, in the upper part a temple: a tumulus for those who built it, a temple for the martyrs. And they are indeed already covered with sweet dust, As you, O blessed Livia, wife of Amphilochus, 5 And you, most beautiful of sons, Euphemius; but receive, O witnesses of Truth, those who still survive.

XXVI. Another. Would that you lived, O Livia, for your beloved children, Would that you had arrived at the gates of old age! But now death has snatched you away immature, still beautiful, Still shining in youth’s flower. 5 Alas! alas! Amphilochus indeed, your spouse, in place of an Excellent and prudent wife, has a miserable sepulcher.

XXVII. Another. Alas! alas! And dust holds Livia! I never Believed she was mortal, observing The form, and the gentleness, and the wisdom of the woman, By which she surpassed the race of all women. 5 Wherefore also a triad of your children, and your husband Amphilochus, have glorified you dead with such a sepulcher.

XXVIII. On Euphemius. There was a pair, there was a sacred [pair], one soul, twin bodies, In all things brothers, in blood, in glory, in wisdom, ^D

^A Sons of Amphilochus, Euphemius and Amphilochius, Splendid lights for all the Cappadocians. But envy cruelly looked upon both; one it deprived Of life, and the other it left as half of Amphilochus.

XXIX. Another. A rhetor among rhetors, and a singer among singers, The glory of his fatherland, the glory of his parents, Euphemius, just beginning to grow a beard, and just summoning loves To the bridal chamber, died; alas, the suffering! Instead of a maiden, he obtained a tomb, and upon the days Of the wedding, the day of lamentations came.

XXX. Another. Twenty years old was Euphemius, when no one, Flying over the entire Greek and Latin Muse as if it were one, Sparkling with grace and character, was committed to the earth. Alas! Alas! How much faster is envy toward the good!

XXXI. Another. Euphemius was still a small remnant Of the golden age, noble in character and mind, Gentle, sweet-spoken, in form like the Graces. Therefore he did not dwell long among mortals.

XXXII. Another. Euphemius shone greatly among men, but for a short time; For the light of a lightning bolt is not long-lasting. He shone at once in wisdom, form, and judgment, Things which were formerly the glory of the Cappadocians, but now are the cause of their mourning.

METRICAL VERSION

XXIX. Another. Surpassing rhetors in his words, and singers in his song, The praise of his country, the great glory of his stock, When, lately blooming, Euphemius, lovable youth, Invokes loves to the bridal chamber, oh the pain! he perished. Alas! He found a funeral pyre instead of a bride; A joyless day replaced his wedding day.

XXX. Another. Ranging over the entirety of what the Latium Muse and the Greek land produced, Euphemius, born twenty years, Splendid in character and form, descended into Orcus. How greedily envy runs, being swifter [to strike]!

XXXI. Another. Still bringing back the golden times, Euphemius, A small remnant, grave in life and judgment, Gentle, sweet-spoken, most pleasing in form; whence There was no long delay for him among men.

XXXII. Another. Euphemius shone much, yet in few years: For igneous lightnings shine with but a brief luster. He shone in judgments, in form, and in heavenly wisdom: Formerly this was the glory of the Cappadocians, and now it is their grief.

XXXIII. Another

XXXIV. Another

XXXV. Another

XXXVI. Another

[alt-version omitted]

XXXIII. ANOTHER

XXXIV. ANOTHER

XXXV. ANOTHER

XXXVI. ANOTHER

^A Euphemius, beautiful among the young, if there ever was one, Beautiful in these fields, this field is Elysian. Therefore they have gathered into one, since he has left life; 10 But he has left his name to the divine spot.

XXXVII. On Helladius. Your mind was always reaching toward heaven, nor did you set Your foot upon the lowly earth, even a little. Therefore you came quickly away from the earth. And Eulalius, Your brother, cherishes your dust, Helladius.

XXXVIII. Another. Young in years, but great in Christ, and hoary in thought— ^D This place of the victors, Helladius, I occupy. There is no resentment. For he endured pain similar to those, Extinguishing the struggle of the envious adversary.

XXXIX. Another. You breathed but for a little while on earth, constrained by the flesh, But you possess a greater portion of life on high, Helladius, great glory of Christ; and because you were released From bonds most quickly, this is the reward of your labors.

XL. On Martinianus. If there is any Tantalus amidst the treacherous waters, thirsty, If there is any stone forever threatening above his head; ^B

^A And the liver of the wicked, immortal, consumed by birds, And the river of fire, and the eternal darkness, And the recesses of Tartarus, and the savage-hearted demons, And other punishments for those who suffer in Hades— May whosoever has harmed the glorious Martinianus By disturbing his tomb, suffer all these terrors. ^B XLI. Another. There are mountains for you, O wicked one, and the sea, and fields Fertile with crops, and herds of four-footed animals, And talents of gold, and silver, and noble Stones, and the delicate threads of the Seres; All these things life provides for the living, but stones are few and precious To the dead. And yet you stretch forth your hand against me ^C And do not respect even your own tomb, you wretch, lest another, According to your own laws, with hands more just, should utterly destroy it. XLII. Another. When Martinianus went down into the earth, mother of all, Every city of the Italians groaned. And all Sicily and the broad ends of the earth Shaved their heads, as Justice departed from among men. ^D But we, tending the great tomb in your stead, Shall show it forever to those who come after as a sacred thing. XLIII. Another. You who carry Christ, listen, and you who know the laws Of the living and the due reverence for the dead;

METRICAL VERSION

^A I have left all behind: palaces, fatherland, kin, being a boast To all; alas, for all! Yet now I am a little dust, Martinianus, honored by all; but upon my tomb Cast tears, not hands.

MA'. ANOTHER. A poet, a rhetor, a judge, highest in all things, This tomb holds noble Martinianus, A naval warrior on the seas, a warlike one on land. But stay far from the tomb, before you suffer some evil.

ME'. ANOTHER. Do not bring war to the dead (the living are wicked enough), Do not bring war to the dead; I am Martinianus, ^B To all the living I order these things: it is not right To grudge the dead these few stones.

MG'. ANOTHER. O Themis, whose scales of cities I once held, O fearful scourges of unholy souls! He brings mournful iron against my stones; He, alas, alas! for me; where is the rock of Sisyphus?

MZ'. ANOTHER. Blessed, long-lived, free from sickness I died, in the king's Court holding first place, possessing the peak of sacred wisdom, If you have heard of any Martinianus; but away from the tomb, And do not bring hostile hands against me.

SECTION A. EPITAPHS

[alt-version omitted]

METRICAL VERSION

I left behind all things, lineage, fatherland, and glorious palaces, Once a praise to all, now a little ash. I, Martinianus, polished in the honor of all; Bring not hands, but rather tears to my tomb.

XLIV. ANOTHER. (Interpreted by A. B. Caillau.) In this tomb, rhetor, judge, and pleasing poet, Thou liest, Martinianus, highest in all things, Able to stir up famous wars on land or sea; But that evils may not come, be thou far from the tomb.

XLV. ANOTHER. (By the same interpreter.) Let there be peace for the dead; the living are sufficiently foul with crime; I, Martinianus, [command] for the dead; I command these things to the living: a great wickedness To take away from the mournful dead their very few marbles.

XLVI. ANOTHER. (By the same interpreter.) O Themis, by whom it was given to balance the scales! O torments too harsh for an evil mind! This man puts mournful iron into my stones; This man to me! Woe! woe! where is now the rock of Sisyphus?

XLVII. ANOTHER. (By the same interpreter.) Free from sickness I died, and blessed in old age, in the court Bearing the first place, having the peak of sacred wisdom. Be far from the tomb, if you know Martinianus; And let not an impious right hand disturb my ashes.

^A 48. Another. Begone, begone far from here: you stir up a wicked conflict By removing stones, and our tomb; Begone. I am Martinianus, useful even to the living, And, though dead, I possess no small strength here.

49. Another. Great glory of the Cappadocians, most splendid Martinianus, We, the race of mortals, venerate your tomb, You who were once in the citadels of the emperor the strength of prefects, And by arms held Sicily, and Libya.

50. Another. We swear by the power of the immortal God who reigns on high, And by the souls of the dead, and your ashes, illustrious one, That we will never, Martinianus, lay hands upon Your column and tomb: for it is not right to violate sacred things.

51. Another. Rome, and kings for me, and the ends of the earth Are monuments to Martinianus, which time shall not destroy; But yet I fear for this small Tomb, lest it suffer something; the hands of many are not holy.

52. Another. The monument of the illustrious Martinianus, if you hear of anyone Of the Cappadocians, a noble prefect of Rome, Adorned with all manner of virtues; but for his ashes, Reverencing them, cherish the column and the tomb.

[alt-version omitted]

METRICAL VERSION

48. Another. (Interpreted by A. B. Caillau.) Be far from here, far from here; desist from these wicked conflicts Of casting down the sacred marbles of my tomb. I am Martinianus, who while living acted usefully, And dead, I prevail with great power.

49. Another. (By the same interpreter.) Glory of the Cappadocians, most illustrious Martinianus, We, the human race, honor your tomb, You who were once the strength of prefects for the king, and by your arms Ruled Libya and Sicily.

50. Another. (By the same interpreter.) May the eternal virtue of the Thunderer be my witness now, And the shades of the departed, and your bones, O illustrious one; Never shall our wicked hand touch your column, Martinianus: it is a sin to touch sacred things.

51. Another. (By the same interpreter.) Rome for me, and kings, and the boundaries of the earth, are witnesses, Not to be destroyed by any day, Martinianus; But yet I fear lest some unworthy violence be offered To this small tomb; for not every hand is pious.

52. Another. (By the same interpreter.) Most celebrated prefect of the Cappadocians at Rome, if you hear That Martinianus lies there; To whom no virtue was lacking; but while you honor his bones, Cherish his great tomb with a pious embrace.

[LIІ]. Another.

I never violently assailed the dead, nor from their tombs Derived gain; I swear it by justice and the dead. For this cause, do not bring iron against my stones; But if you do bring it, may it fall upon your own head. 5 I, Martinianus, ask these things; if there is any grace Of honor for me, let my tomb remain for ever.

LIV. Upon Emmelia, mother of the great Basil.

Emmelia has died. Who would have said it? She who gave to the world such And so many children, both sons and daughters, married and unmarried, A mother blessed and prolific, alone among mortals. ^B 5 Three of them were renowned priests; she herself was the consort Of a priest; and those who followed near were like an army of celestials. Wonder holds me, beholding such offspring of Emmelia, And such, the whole wealth of her glorious womb. But when I named her Christ’s property, the pious blood 10 Of Emmelius, I said not enough: so great is the root. This is your sacred reward of piety, O most excellent one, The honor of your children, with whom you had one desire.

LV. Upon his father.

He reached a century of years, beyond the span of human life, In spirit and in his seat, for forty years complete.

[alt-version omitted]

LIII. ANOTHER.

I have never injured the dead, nor brought them gain by breaking tombs: I call the gods and the ashes as my witnesses. Therefore do not bring iron against my stones; Otherwise, may it fall back and strike your head. I, Martinianus, pray for this: now if any grace Of honor remains for me, let the stone stay upon me.

LIV. UPON EMMELIA, MOTHER OF THE GREAT BASIL.

Emmelia has yielded to fate. Who could say? She, Who gave such and so many lights to the world, Truly sons, and daughters joined to husbands, and unmarried girls: ^B No one more blessed, no one more fertile. Three of these were bright priests; the spouse of a priest; Who came thereafter, like an angelic host. Amazement falls upon me, as I wonder what and how great is the offspring Of Emmelia, the wealth of her glorious womb. When I proclaim the good of Christ, and the sacred blood Of Emmelia (such is the root), I speak less than the truth. This gift of piety is present, you who are renowned offspring, With whom the same prayers were always yours.

LV. UPON THE FATHER.

Born one hundred years, longer than a mortal age, And holding the supreme scepter for forty,

Gentle, sweet-spoken, bright interpreter of the Trinity, I, Gregory’s body, take my sweet sleep. 5 And the winged soul has found God. But you, priests, Approaching, cherish his tomb.

LVI. Another. God the Great called me from the bitter wild olive; He made me a shepherd of the flock, though I was not even The last of the sheep. And from the side of the godly-minded one, he provided wealth. ^A To a bright old age we both arrived. 5 Holy one of my children, most gentle of all. If I, Gregory, Suffered death, it is no great matter; I was mortal.

LVII. Another. If any man was once a listener to the secret of the pure voice Above the mountain, so too was the mind of Great Gregory, Whom grace once, when he was far off, placed as a great high priest, Now he holds him near the holy Trinity.

LVIII. Another. He himself roofed the temple for God, and gave ^B Gregory, shining with pure Trinity, As a last gift. And from the side of the godly-minded one, he distributed wealth, An angel of truth, a herald, a shepherd to the people, 5 A youth, a master of both kinds of wisdom. My son, in other things may you be even superior to your father, But to be equal in mildness—it is not lawful to pray for more; And to reach a deep old age With such a guardian, O blessed one, may you encounter.

[alt-version omitted]

METRICAL VERSION

Interpreter of the Trinity with sweet and clear melody, I, the flesh, here take the light slumbers of Gregory. The soul, raised up, has found God. But you, ministers Of the sacred, cherish his tomb with pious embrace.

LVI. ANOTHER. (Translated by A. B. Caillau.) God the Great pruned me from the wild olive, And set me over the flock, I who was not even The lowest among the sheep. My chaste wife gave me Blessings; both of us spent our lives to old age. A mild son, dedicated to God, was born to me. If I, Gregory, have rested in death, it is no wonder; I was perishable.

LVII. ANOTHER. (Translated by the same.) If Moses heard the mysteries of the pure voice Above the mountain, so did the mind of Great Gregory, Whom grace once, standing far off, placed as a great High priest; now the nourishing Trinity holds him.

LVIII. ANOTHER. (Translated by the same.) I myself built a temple to God, and appointed as minister Gregory, illustrious to the pure Trinity, A loud-sounding trumpet of truth, and a herdsman to the people, Who, a youth, wisely imparts both kinds of wisdom. In all things, son, be even more excellent than your father, But be equally mild. It is not lawful to ask For better things: may you, O fortunate one, attain The joys of ripe old age, such as I have attained.

SECTION II. EPITAPHS

^A No. Another. Not once, but first of the sheep, and afterward A pastor, then father and shepherd of shepherds, Gathering mortals and the immortal great God into one, I, Gregory, the procreator of Gregory, lie here.

No. Another. Blessed, of good old age, with good children, died I, the high priest, The high priest and father Gregory. What more? I did not come to the fruitful vineyard at early dawn, Yet I have a greater reward than those before me.

No. Another. Gregory, a good shepherd, and having reared a larger flock For Christ with gentle ways, Not the scion of a holy root, but the head Of a most holy marriage, and of a triad of children, Having led a like-minded flock, thence I departed, Full of both earthly and heavenly years.

No. Another. Gregory, this wonder, grace, and the radiance of the Spirit, Being taken from here, he poured out upon his dear son.

No. Another. Small is the pearl, yet it rules over jewels; Small also is Bethlehem, yet it bore Christ. As I, Gregory, obtained a small flock, but an excellent one, Do you, dear son, I pray, lead it.

LIX. Another. Not a sheep, then the first of the sheep, but afterward A pastor, then father and pastor of pastors, Gathering mortals and the immortal great God into one, Lies Gregory, the father of Gregory.

LX. Another. Blessed, with good old age, gifted with good children, I died, A pontiff, and pontiff-father Gregory. What more? Not indeed did I come to the fruitful vineyard at early dawn, Yet I have a greater reward than those before me.

LXI. Another. I, Gregory, an excellent pastor, and when I had reared The better part of the flock for Christ with sweet manners, Not indeed the scion of a holy root, but the head Of a most holy marriage, and of three children, When I had governed the unanimous flock, I departed hence, Full of both earthly and heavenly years.

LXII. Another. Gregory, and this is a marvel, grace and the splendor of the Spirit, Being taken hence, poured out upon his dear son.

LXIII. Another. It is a tiny pearl, but it commands the gems: Small also is Bethlehem; yet it bore Christ. In this way I, Gregory, have obtained indeed a small flock, but the best. This, I pray, do you, beloved son, govern.

[alt-version omitted]

^A LXIV. Aliud. The pastoral staff I, Gregory, have placed in your hands; do you, my son, skillfully govern, and may you open the gates of life to all, and come in due time to the tomb of your father.

^A LXV. Aliud. Christ once shone forth when he was transfigured on the mountain; he shone also upon the intellect of the pure Gregory, at the time when he fled the darkness of idols. And since he was purified by his own sacrifices, he guides his people even until now.

^A LXVI.

On the Mother taken up from the altar.

LXVII. Another

LXVIII. Another

LXIX. Another

[alt-version omitted]

^A But Nonna did not leap into the craters; rather, praying one day at this altar, she was taken up, a pure sacrifice, and now she excels among pious women—Susanna, Mary, and Anna—the pillar of women.

LXX. Another.

Hercules, Empedotime, Trophonius, cease your myths, and you too, Aristaeus, of the vain-boasting and treacherous brow. You are mortals, and by no means blessed, given your passions. But Nonna, with a manly spirit, having cut through the path of life—a Christ-bearer, a servant of the cross, wise toward the world—leaped into the heavenly chariot, as she desired, three times blessed, having laid down her body in the temple.

OA'. Another.

Calling out for Gregory near the blooming vineyards, you came to meet us, my mother, as we returned from abroad, stretching out your dear hands to your dear children, calling out for Gregory. And the blood of the mother flowed for both sons, but especially for the nursling of your breast. Therefore, mother, I have paid you back with these many epigrams.

OB'. Another.

Child of my breast, sacred sprout, how I long for you as I depart into life, O Gregory, into the heavenly life. For you endured much, caring for the old age of your mother and father, which the great book of Christ also contains.

^B

Metrical Version

Nonna did not leap into the fires. While she pours out prayers at the altars, a pure sacrifice, she has departed from here, and now she stands out among pious women—Anna, Susanna, Mary—the firm pillar of women.

LXX. Another. (Translated by A. B. Caillau)

Hercules, Empedotime, Trophonius, spare us your myths, and you too, Aristaeus, of the treacherous, vainglorious pride: you are certainly men, and not blessed, with a foul mind. But brave Nonna, traversing life on a noble path, full of Christ, a servant of the cross, and spurning worldly things, leapt into the heavenly chariot, as her vows carried her, and left her blessed limbs in the sacred temple.

LXXI. Another. (Translated by the same)

Calling out for Gregory through the fields made splendid with flowers, you used to come to meet us, mother, returning from abroad, stretching out your beloved arms to your beloved sons, calling out for Gregory. The blood of the parent flowed for both offspring, especially for the nursling of her milk: hence I have adorned you with a funeral song, mother.

LXXII. Another. (Translated by the same)

How I long for you, O sacred flower, you who were the nursling of my milk, as I enter into the life, O Gregory, [that is] heavenly. For taking care of my old age and [that of] your father, you endured many things, which the just book of Christ holds.

^A But, beloved, follow your parents, and we shall most willingly receive you into our light.

LXXIII. Another. One [woman] is famous for domestic labors, Another for graces and wisdom, Another for the works of piety and the afflictions of the flesh, With tears, prayers, and hands liberal to the poor. 5 But Nonna is renowned above all. And if it is right To call this death, she passed away while praying.

LXXIV. Another. I, a tomb, hold Nonna, exulting in heavenly lights, A shoot of a holy root, ever-green, The wife of the priest Gregory, and in her understanding, The mother of godly children.

^B

Another.

LXXVI. Another. The soul of Nonna, indeed, flew off and ascended to heaven; But we have committed the body from the temple to the martyrs. But, O martyrs, receive you a great sacrifice, this body Much worn, and joined to your blood; Joined to your blood, indeed, since she repressed the great power Of the destroyer of souls through long-continued labors. Not the shadowy sacrifice of calves, nor of he-goats, Nor of firstborn, did Nonna offer to God.

[alt-version omitted]

^A These were under the former law; such were the types. But she gave herself Entirely to life, learn, and to death.

LXXVII. Another. Let some other person vie with Nonna in pure virtues, But to vie with the measure of her prayer is not permitted, For she received the goal and the end of life amidst her prayers. O sighings, and tears, and nocturnal cares! O limbs of divine Nonna worn down by labors! Where she was, there the temple dissolved her unbending old age, While she was praying and crying out at the holiest tables. Nonna was released; but her voice was bound, and the beautiful lips Of the aged woman. What is the wonder? God wished the singer Of hymns to close her ^B tongue with fair words. And now from heaven she mightily prays for our Prayers, and Nonna, fearing God, calmed the sea For her dear children: and from the ends Of the sunrise and sunset she gathered them, those of great fame, not expecting it, The love of a mother, and she warded off the bitter sickness of her husband. Praying, this is the wonder, she left her life within the temple.

LXXVIII. Another. How did she die, or what was the renowned end of my mother? The soul of her who was praying leapt upward toward God.

LXXIX. Another. Where once she was praying, the soul of Nonna left her body— From there Nonna was raised up, leaving her body.

LXXX. Another. Here once the soul of Nonna, while she was praying, departed from her body.

SECTION II. EPITAPHS

81. Another. Often, from diseases and grievous tumults, and from chilling earthquakes, and from the wildly surging swell, you saved me, because you had God favorable. But also now save me, father, with your mighty entreaties, and you, blessed mother, who died in prayer.

82. Another. Nonna, to you a voice remained, illustrious Nonna, laying everything together into great winepresses, a pure sacrifice from a pure heart. But then you also left the final one, being raised up in the temple.

83. Another. For Nonna did not die outside the fragrant temple. ^A For Christ the King had seized the voice of her who was praying; for she desired to end this life in prayer, holier than any sacrifice.

84. Another. Holy Nonna, you who offered your whole life to God, gave your final soul as a pure sacrifice. For here, while praying, you left your life; and the table, my mother, gave glory to your death. Your father was a great servant of this table, but mother, praying beside her husband, ceased from life.

85. Another. Gregory and Nonna, renowned, I pray to the King that I might meet with such a life and such an end. ^B

[alt-version omitted]

86. Another. ^A Plurima, O dear table, thou hast received of Nonna, and tears; receive also her soul, a final sacrifice. She spoke, and her heart flew out of her limbs; and she desired only one, the son who was still left of her children.

87. Another. Where once the mind of Nonna, as she prayed, was so caught up, that the soul followed it, as it soared. And praying, she lay a corpse at the holy table. Write for those who come after, O pious ones, this miracle.

88. Another. Who has died, as Nonna died, beside the holy tables, touching the sacred boards with her hands? Who loosed the form of the praying Nonna? Just as she had long desired to remain there, even dead, to be devoted to piety.

89. Another. Where once to Nonna, as she prayed, God said from above: "Come." And she was loosed from her body gladly. One of her two hands holding the table, and with the other she was imploring: "Be propitious, O Christ King."

90. Another. Dear Sarah, how did you leave your Isaac, you who longed to reach the bosom of Abraham as quickly as possible? And you, Nonna, consort of the god-minded Gregory? It is truly a great miracle, not even to die outside the temple and the holy things.

[alt-version omitted]

METRICAL VERSION

86. Another. (Translated by A. B. Caillau.) Many things, with the tears of Nonna, thou hast borne, O pious table; receive the final offering, her soul. She spoke, and her heart fled from her limbs: she cared for nothing but her son, who alone remained.

87. Another. (By the same.) Here the mind of Nonna, while praying, fled with such force that life followed her soul quickly. She lay dead before the sacred table. Write this wonder for those to come, O holy company.

88. Another. (By the same.) Who, like Nonna, has died at the sacred altar, ^B touching the holy boards with her hands? Who released the form of one praying? Did she wish to remain and, even in death, to be occupied with pious vows?

89. Another. (By the same.) Here God called to Nonna from the ether as she prayed: "Come." And she was gladly loosed from her limbs. One hand clung to the sacred table: the other begged for protection: "Be gracious to me, O Christ."

90. Another. (By the same.) How did you leave your Isaac, O beloved Sarah, desiring to be brought to the bosom of Abraham? O Nonna, consort of the initiate Gregory: it is a stupendous thing to die not outside the temple, or the pious sacred rites.

^A Martyrs, pardon me; I will say with difficulty: Nonna, beloved, was not inferior to you, either in secret or in open combat. Wherefore she obtained such an end to her life, finding an end to both her prayer and her life.

XCI. Another. From a pious root I sprang; I was the wife of a priest and a mother. Rendering to Christ my body, my life, and my tears, I have exhausted all things. Finally, I was caught up from here, leaving behind, O Nonna, my aged body in the temple.

XCII. Another. Faith translated Enoch, and Elijah: but among women, this table knows my mother as the first, from whence she was taken up with bloodless sacrifices, still praying in her body, O beloved Nonna.

XCIII. Another. Neither disease, nor old age similar to disease, nor sorrow, though you were long-lived, O my mother, overcame you; but unhurt, and not bent, beneath the feet of the holy table, praying, O Nonna, you rendered your voice to Christ.

XCIV. Another. Abraham offered his son to God, and the glorious Jephthah his daughter, both a great sacrifice. But you, my mother, offered a chaste life, and finally, O Nonna, your soul in prayer, a beloved victim.

^B (Metrical Version) Sanguineal witnesses of Christ, I will say with difficulty, pardon me; she was not less than you, either in secret or in public. Hence she found the most glorious end of life; the same was the end of her life and of her prayers.

XCI. Another. (Interpreted by A. B. Caillau.) A shoot of a holy root, also mother and wife of a glorious priest, I exhausted all things—limbs, soul, tears—offering them to Christ; but finally, Nonna, I left my aged body in the sacred house.

XCII. Another. (By the same interpreter.) Faith translated holy Enoch and the Thesbite prophet; it translated my mother too; this table of God knows it, whence united to the sacred rite, free from shed blood, blessed Nonna fled [from here] while still praying in her body.

XCIII. Another. (By the same interpreter.) No sharp disease, nor similar old age, nor sorrow overcame you, O mother, though you were long-lived. Not harmed, not even bent, beneath the marble of the table, O Nonna, you sent forth your voice, praying to God.

XCIV. Another. (By the same interpreter.) Abraham offered his son, bold Jephthah offered his daughter, to God—each a very great gift. You, Nonna, first gave a chaste life, and at last the mind of prayer: how great a victim is given!

^A

XCV. Another.

XCVI. Another.

XCVII. Another.

XCVIII. Another.

XCIX. Another.

C. Another.

[alt-version omitted]

METRICAL VERSION.

XCV. Another.

XCVI. Another.

XCVII. Another.

XCVIII. Another.

XCIX. Another.

C. Another.

^A Here Nonna, the beloved, fell into a deep sleep, ^B Gladly following her husband, Gregory. It is both a cause of terror and of joy; from here she was taken to heaven, Nonne, as she prayed in the midst, leaving this life. For Nonna, the end of prayer and of life was one: this sacred table Is witness, from which she was suddenly carried off, lifeless. I am the tomb of chaste Nonna, who pressed against The gates of heaven before her life was spent. Weep for other mortals, O race of mortals; but if anyone Has died as Nonna did, praying, I do not weep for her. Reverencing the chaste life of Nonna, reverence even more Her end; for she died in the temple, praying. Where once, praying, the radiant Nonna fell prostrate and died, Now, standing, she prays in the assembly of the pious. This table is your monument of a sweet death, Nonna, beside which you were released, praying for the last time.

^A Send forth from the temple the God-like Nonna, all of you; An exalted intercessor has been sent forth, ascending. From the pure temple, God has snatched me up to heaven, Nonna, hastening to reach the heavenly realms. ^B Nonna, rising from the great temple, said this: "For my many labors, I have a greater reward." Nonna, the sacrificial victim of beloved prayer, lies here; Nonne was released from this life while praying. From the great temple, a great sacrifice, Nonna has ascended; In the temple Nonna was released; rejoice, O pious ones. This table sent the God-like Nonna to God.

CI. A Prosopopoeia of departed parents.

[alt-version omitted] ^{B C D}

^A and may you attain a holy end—the kind which the King has granted to our old age, O Gregory, who are the great pillar of the young, of the learned, of the priests, and of our hoary hairs.

PB. Another.

With gladness, parents of Gregory have put on this earth by the dear hands of their son, who also made our old age light by his labors, and now attends to it with sacrifices. 5 Rest, O Gregory, from your labors of caring for the aged, since you have entrusted your pious parents to the martyrs. And may your reward be that the great Father is kind, and that you attain the pious rewards of spiritual things.

CIII. On Amphilochius

^A The dear body of Amphilochius has come to the great tomb, but his soul, flying away, has departed to the abodes of the blessed. You have provided everything for your kin, O most blessed one. You have unfolded the entire book, both that which concerns human affairs and that which concerns celestial ones. 5 Being an old man, you have entered the earth, which is friendly. You have left behind children ^B superior to their parents—a thing which is generally not true for mortals.

CIV. Another

Gladly indeed has Amphilochius laid his body by his wife and children, having attained a blessed old age.

^A Blessed, noble, powerful in speech, a protection for all, Both for relations, the pious, the noble, and the learned, And he was an exceeding great giver of discourse. See, ^B O friend, The memorial inscription for one of your companions. O blessed one, O common remedy for poverty! O winged Words, and fountain drawn upon by all! You left all with your final breath; this alone followed you From that moment as you departed—a glory forever blooming. I, Gregory, have written these things, repaying word for word, ^C A return of glory for that which I learned from you, Amphilochius.

CV. On Another Amphilochius. Amphilochius has died; he has perished, if there remained Any fair shrine of rhetoric among men; And the Graces, mingled with the Muses, and especially your Beloved fatherland of Diocaesarea, have mourned you. ^D

CVI. Another. A small town indeed, yet I gave a great man To the tribunals of justice, Diocaesarea, [I gave] Amphilochius. But at his death, there died also his fiery Eloquence, and the glory of the fatherland which had borne a most excellent man.

CVII. Another. Him who was strong in fiery eloquence against his adversaries, And who was sweeter than honey in his ways and in his heart, I, a small heap of dust, hold Amphilochius outside his fatherland, The great son of Philtatius and Gorgonia.

METRICAL VERSION

Eloquent, happy, glorious in origin, favoring the learned, The kindred, the just, the noble, And an illustrious preacher of the Word. Most dear one, behold The eulogies written by a dear hand upon your tomb. O happy one, O remedy given to all the needy! O winged voices, a fountain open to all! You left all things with your last breath; alone Glory remains, ever blooming, now that you are taken away. I, Gregory, wrote these things, repaying word for word: I learned this from you; I bring mutual gifts.

CV. ON ANOTHER AMPHILOCHIUS. (Interpreted by A. B. Caillau.) Amphilochius has fallen: he has perished, if there remained ^B Any pure shrine of rhetoric on earth; And the Graces, mixed with the Muses, and most especially your Beloved Diocaesarean fatherland, mourned you.

CVI. ANOTHER. (Interpreted by the same.) I, the city of Diocaesarea, gave a great minister To the seats of justice, although I am small, Amphilochius. But at the same time the fiery power of speech has perished, And the honor of the fatherland which brought forth such a man.

CVII. ANOTHER. (Interpreted by the same.) Who was potent in the fiery art of speech against his enemies, To whom was superadded a sweetness of habit and soul like honey, I, a needy heap of dust lying outside the fatherland, embrace Amphilochius, The good son of Philtatius and of Gorgonia.

^A CVIII. Another. Orators, speak; I, the tomb, contain the lips of great Amphilochius, closed in silence.

CIX. Another. The monument of honey-tongued Amphilochius, who once surpassed all the Cappadocians in eloquence and counsel.

CX. On Bassus. Bassus, friend dear to Christ above others, you were slain by the hand of robbers far from your fatherland, and your ancestral tomb does not hold you; yet, nevertheless, a great name of yours has been left to all the Cappadocians, and pillars far better than those upon which you were inscribed. This monument is from Gregory, whom you loved.

^B CXI. Another. As Abraham, receive, Bassus, into your bosom your own son [Carterius] by the true Spirit. But I, even if the tomb covers me together with my father, will never depart from your fellowship.

CXII. On Nicomedes. You have departed, O Nicomedes, my glory; but how will that pure pair of your sons complete their life? And what hand will give the finishing touch to the most splendid temple? What mind will offer to God a perfect sacrifice? Since you, blessed one, have joined the heavenly host most quickly, O wretched race of mortals, what things you have suffered!

^C

METRICA VERSION

CVIII. Another. (Interpreted by A. B. Caillau.) Rhetores, give forth words; I, the tomb, cover the ^D mute lips of silent Amphilochius beneath the marble.

CIX. Another. (Interpreted by the same.) The tomb of honey-tongued Amphilochius, who formerly excelled all the Cappadocians in words and counsel.

CX. On Bassus. (Interpreted by the same.) Bassus, beloved of Christ above all, the band of robbers, alas! has oppressed you far from your native shores; nor does the ancestral cippus hold you. Yet a kindly name remains for all the Cappadocians, stored in their deep minds, and more illustrious than those columns upon which glory is inscribed. This monument rises from Gregory, you who were beloved.

CXI. Another. (Interpreted by the same.) You, just as Abraham, have received with happy embrace your son, Bassus, Carterius by the Spirit. But I, although the tomb may close me with my father, I am unwilling ever to leave your council.

CXII. On Nicomedes. (Interpreted by the same.) O my glory, you have ceased, Nicomedes: how will that pure pair of offspring complete their life? What renowned hand will place an end to the temple? What sacred mind will bring mystical gifts to God? Since you, happy one, are seeking the heavenly realms more quickly, O human race, what harsh evils you bear!

CXIII. Another

CXIV. Another

CXV. On Carterius

[alt-version omitted]

^A [CXVI]. Another. O fountains of tears, O knees, O ye hands, by your most holy offerings placating Christ for Carterius, how have you ceased, just as other men? The heavenly choir desired to have the sacred singer there.

^B [CXVII]. Another. You have snatched, O Nicomedes, my heart; you have snatched away Carterius, the companion of your piety.

^B [CXVIII]. Another. O sacred land of the Xoli, what a protection you possess, calling to you the Cross-bearer Carterius!

^C [CXIX. Epitaphs of Basil the Great.] I thought that a body could sooner live without a soul, Basil, friend and servant of Christ, than I could live without you. And yet I have endured it and remained. Why do we delay? Will you not lift me up and place me in your choir of the blessed? Do not leave me, do not; I adjure your tomb. I shall never forget you, not even if I wish to. This is the word of Gregory. ^D When the Trinity snatched away the spirit of the God-minded Basil, who was eagerly hastening from here, every heavenly host rejoiced at his passing, but every city of the Cappadocians groaned. Not only that, but the world cried out with a loud voice: The herald has perished, the bond of glorious peace has died.

[alt-version omitted]

SECTION II. EPITAPHS

The whole world is shaken shamefully by rival doctrines, the inheritance of the co-equal Trinity. 15 Alas, alas! The lips of Basil are closed in silence. Arise, and may the storm be stilled by your words, and by your priestly offerings. For you alone showed us an equal measure, in life for doctrine, and in doctrine for life. ^A One God is established on high; and my generation saw you as one worthy high priest, Basil, a herald of truth resounding far, a shining eye for Christians, glowing with the beauties of a soul. Great glory of Pontus and the Cappadocians even now, I beseech you, stand as one offering gifts on behalf of the world. 25 Here the Caesareans placed me, Basil, the son of Basil, a high priest, the friend of Gregory, whom I loved from the heart; and may God grant him heavenly blessings, and besides these, that he may attain to our life as quickly as possible. ^B For what profit is there in lingering upon the earth, craving heavenly friendship? You breathed for a little while longer upon the earth; but you gave everything, leading it to Christ—soul, body, word, hands—Basil, great glory of Christ, bulwark of priests. A bulwark now of truth divided into many parts. 35 O words, O house common to friendship, O dear Athens, O distant gathering of divine life! Know this, that Basil has flown to heaven, as he desired, but Gregory remains on the earth, bearing bonds upon his lips. Great song of the Caesareans, ^C most radiant Basil, your speech was thunder, but your life was lightning. Yet even so you left the holy seat; so Christ willed, that He might join you as quickly as possible to those in heaven. You knew all the depths of the Spirit, and whatever there is of earthly wisdom. You were a living, holy sacrifice.

45 For eight years you held the reins of a God-minded people; This alone of your deeds, O Basil, is small. Farewell, O Basil; and even if you have departed from us, This funeral writing of Gregory is for you, A story that you used to love; you have your due, O Basil, 50 Of friendship, and to you, a most mournful gift. Gregory, O Basil, has dedicated to your dust This dozen of epigrams.

120. On Macrina, the sister of holy Basil.

121. On Eusebius and Basilissa.

122. On George.

SECTION I. EPITAPHS

^ACXXIII. On Theosebia, sister of Basil the Great. And you too, Theosebia, child of renowned Emmelia, True wife of the great Gregory, You have here entered the sacred earth, a pillar of pious Women; and you departed from life in due season.

CXXIV. On Philtatius. A great manager of the great people of God, I, the sacred earth, entomb the body of Philtatius.

CXXV. On Gregory. The great priest, the uncle, laid Gregory here, Gregory, placing him beside the pure martyrs. The hopes of my elderly care have turned to ash.

CXXVI. On Maxentius. I was born of noble blood in the halls of a king. I carried a haughty brow. But Christ scattered all things, When He called me. Upon many paths of life I planted my footsteps, in the agitation of desires, until I found 5 The steady one. I subdued my body to Christ with many pains, And now, light and airy, I, Maxentius, have flown up from thence.

CXXVII. Another. My heart trembles, Maxentius, as I write your Name, you who traveled the rugged way of life, Immortal, difficult, and joyless. Because of you, O noble one, A man who is a Christian shall not approach your tomb without trembling.

METRICAL VERSION

CXXVIII. UPON EUPRAXIUS

The great land of Arianza holds Eupraxius, the pontiff of this sacred region, a friend of Gregory, and his equal in age and his fellow-traveler; wherefore he also obtained a neighboring tomb.

CXXIX. UPON PAUL

The end of life is uncertain; therefore, do not run aimlessly. Pursue virtue, so that departing from here you may find a blessed life. 5 See how all things are dust, and all things again are ash. Whatever the world contains, the tomb will certainly claim for itself. Life cannot remain: 10 it is a withering herb, happiness is feigned, the footprint is poorly impressed. Pouring out bitter tears, ^A the tomb will truly hold back. They are full of unmeasured 20 sorrows; for he who looks into a tomb, having poured out a mournful tear, will gather grief within his heart. Mother, having looked into my tomb, raise up your eye, observe my limbs; for Hades, having opened the dark house, has cut me down like a fresh sapling. 25

***

CXXVIII. ON EUPRAXIUS

*3. Fellow-traveler (synoditam). That is, a coenobite. Socrates, Hist. eccles., lib. IV, cap. 23, mentions those in coenobiums, monks coenobites, or synodites.*

*4. Neighboring. For Arianzus is the neighboring village, where Gregory used to live.*

CXXIX. ON PAUL

*4. You may find (εὑρήσῃς). One should perhaps read εὕρῃς for the sake of the meter. CAILLAU.*

*15. A parent brought the corpse into my tomb. Regarding this line, and the opinion followed by the Benedictines who added these words: "brought the corpse"; whether they did so by the authority of some manuscript, or by conjecture, I do not know, since in the remaining notes nothing of the sort appears, and the page that could have elucidated this spot has perished with the lapse of time. Perhaps they themselves found the line missing; indeed, it does not perhaps miss, since from here the poem has fifty verses omitted, and the number becomes odd if admitted; but from that, nothing is missed regarding the sense, provided only one letter is changed. For if you read "emptied" (κένωσε) instead of "having emptied" (κενῶσα), you will find the sense plain, namely: "Bitterly the mother poured out tears upon my tomb." ID.*

*19. Unmeasured (ἀπλέτων). This must be read thus, and the rule of meter demands it. The edition has "unmeasurable" (ἀπλέτων -sic for ἀπλέστων) in the text; but at the margin, "unmeasured" (ἀπλέτων). ID.*

Insatiable Pluto has snatched me, Paul, like a tender sprout cut down before the time. 30 Death mows down all the beauty of the young as if it were grass, with a scythe; for it is truly inevitable. Look where you are going; stop. 35 Consider how you are conjoined with death. As dust is this world, clouds, storm, ash. All things, like the air, flow together in vain.

^A 40 The earth has hidden me, who do not utter even a word. For death has bound my tongue and scattered all my limbs. Father, O Father, my God, 45 You who hold the breath of everyone, and fashioned their hands, cleanse me from the defilement of righteous judgment, from the burning surge. Woe is me! How then shall I be unburnt, 50 seeing the filth that I have gathered? For my works were like stubble.

EPIGRAMS

A'. On Gigantius the builder.

Another built a wall in Babylon for chariots to drive upon, and another the wonders of Egypt, the pyramids; ^C and yet another crossed the sea on foot and brought well-benched ships of Thrace through the land. 5 But I, shaking a watchtower and the small mountains with a giant-like hand, possess a well-watered garden.

METRICAL VERSION

He built these walls of Babylon, suitable for chariots, and that man made the heavy masses of Egypt: ^D he trod the waters on foot, and across Thracian shores led the stupendous timbers of a solid ship. But I, shaking the watchtower and the small mountains with giant art, water the greens with a fountain.

II. To Sigantius the hermit.

III. On the Eupraxiuses.

IV. On Philagrius and on patience.

V. Another.

^A Now, however, that has perished, but you are firm. How truly God brings distress as a remedy for the good.

VI. Another. Disease has consumed you, Philagrius, and covered your eyes; but your soul is more radiant because of your sufferings. I know you to be skilled in every wisdom, excellent one, but I have nothing better to say than this.

VII. Against a slanderer. You speak many evils against me, dearest friend. If you yourself are the best of men, perhaps I shall give some credence to you; but if you are the worst, I entreat you always to speak to me, and even more. In this way I would excel in all things; it is better to be hated by the wicked.

^B VIII. Another. You speak many evils against me, dearest friend, but you are harming yourself. I have this reflection as a remedy for the affliction: if the great God pardons you, there are things in which He may pardon me; but if He is indignant, what greater penalty is there than justice?

IX. Another. You speak many evils against me, dearest friend. If they are true, I myself am the cause, who drew your tongue against me. If they are unjust and false, what is that to me? On the contrary, tell everyone; for thus you would have a greater reckoning from God.

X. On the agapetae. Now my hair is grey; I lacerate my body; I subdue my gaze.

X. TITLE. On the agapetae.

METRICAL VERSION

VI. ANOTHER. (Interpreted by A. B. Caillau.) Disease, Philagrius, has consumed your body and closed your eyes, / But your mind has become more clear through pain. / I have known you to be skilled in every wisdom, my dear friend; / Yet I have nothing better to say than this.

VII. AGAINST A SLANDERER. (Interpreted by the same.) You speak many evils against me, dearest friend. If you / Are righteous, perhaps there is faith in you; but if you are the worst, I pray / You to slander me always and even more severely. In this way / A clear victory in all things will remain for me. The anger of the wicked brings a gain.

VIII. ANOTHER. (Interpreted by the same.) You speak evils against me, dear friend, but you do it to yourself. / This argument is a sure remedy for the evil: / If the Godhead spares you, there is a source from which He may spare me; / If His anger remains, what punishment is greater for you?

IX. ANOTHER. (Interpreted by the same.) You speak evils against me, dear friend. If they are true, the guilt / Is mine, seeing that I drew the dire lashes of your tongue. / But if they are falsely invented, what does that pertain to me? / Tell everyone. A harsher anger will strike your head.

X. ON THE AGAPETAE. (Interpreted by the same.) Now there is greyness for me; I tame the body, I lower my eyes;

I consume my thrice-wretched soul with daytime and nightly cares, so that I might rescue it from the fire; yet nonetheless I govern the body not without labor. ^A How is it, though, that you—bearing youth and raising up flesh larger than an elephant—then vaunt yourself to me as if you were someone pure, and loving one you have chosen in the spirit? O to-be-avoided love, which dishonors Christ!

XI. Another. O Virgin, you have Christ, who always lives, as your helper, a desirable Bridegroom of a heavenly countenance. Do not receive flesh again, nor a guardian for the wretched flesh; and shun the tongues of evil men. 5 Do not mingle the stainless tunic of Christ with disgraces, bringing reproach upon all virgins.

XII. Another. Fire near stubble is not safe. Nor, O monk, is it safe for you to keep a virgin woman as your house-companion. A better hope has separated male and female; but nature holds a hidden disease within. 5 If you keep away from her, a spark remains; but if you mingle, you will kindle a conflagration of the spirit from a small thing.

XIII. Another. I proclaim these things to the agapetae and the agapetoi: Depart, you corrupters of Christians; perish, you thieves of natural frenzy; for their eyes have something of the harlot in them.

XIV. Another. Avoid every male, but especially the *synisaktos* (fellow-dweller), O virgin; believe me, it is the bitter water of Marah.

[alt-version omitted]

METRICAL VERSION

XI. ANOTHER. (Interpreted by A. B. Caillau.) O Virgin, Christ, living for ages, keeps for you, who are pure, the honor of his heavenly form as a loving Groom. Do not, O unhappy one, again admit flesh, nor a ruler for your wretched flesh; and flee, being cautious, from the tongue of the wicked. Do not let the glory of the pure garment of Christ be sullied, and let not the most base stain disgrace the virginal choir. ^B

XII. ANOTHER. (Interpreted by the same.) Fire closer to stubble is a thing not safe; nor, O monk, to keep a maiden in your dwelling. A far better hope has divided the two sexes, but a disease lies hidden within nature. If you flee, the spark remains; if you stand near, the devouring flame will flash from a small breath.

XIII. ANOTHER. (Interpreted by the same.) My tongue cries out these things to the company of the agapetoi: O moths of character, and thieves, perish, you who have a frenzy born in your minds. For their eyes taste of the harlot.

XIV. ANOTHER. (Interpreted by the same.) Avoid every man, believe me, but, O virgin, above all else, the *synisaktos*: the water of Marah is less to be feared.

XIV. EPIGRAMS.

I praise modesty and the modest, but the *agapeti* ^A mix some gall, O envy, with the honey. Better a bigamist than an *agapetos*—I praise marriage, for it brings no reproach, whereas not even a stone spares the *synisastoi*.

XV. ON THE SYNISAKTOI.

Dusky is the nature mixed of white and black; life and death have no middle ground. And the *synisaktoi*, as everyone calls them, I know not whether we should classify them as married or as celibate, or whether we should reserve some middle category for them. For I, at least, even if you speak ill of me for it, cannot praise this practice. The greater part are incontinent, and every man is quickly given to suspicion of others based on his own habits. You live carrying flesh, with a beloved who also carries flesh, ^B and what do you think the soiled-minded think of you? Let it be that the upright have no reproach to make; but who can endure the blame stirred up by the masses? Marriage is a lawful and honorable thing, but it still serves the flesh; yet the liberty of the flesh is something far better. But if, beyond these, there are "unmarried" marriages, O beloved, you are living in ambiguous unions.

XVI. ANOTHER.

First, strive in truth to be modest; second, do not even provide a suspicion ^C of base things. You are pure, purer than gold; but you wound me, keeping your body and eyes intent upon your "beloved." Your "beloved"—and that is a venerable name—alas, alas! Pray that it does not also cover a soiled love.

METRICAL VERSION.

Let there be praise for virtue, for the chaste; but the *agapeti* mix the bitter gall into the honeycomb. A bigamist is better than these; in the marriage bed there is nothing base, but the hard stone itself cannot spare the *synisaktoi*.

XV. ON THE SYNISAKTOI.

Join white to black, and a dusky color emerges; nothing holds a middle place between life and death. Regarding the crowd whom the customary name marks as *synisaktoi*, are they to be counted among legal couples or among the virgin choir, or is some middle way given? But I, at least—even though I may be spoken ill of for it—do not praise this. There are many who are unrestrained; and everyone, out of his own affairs, is quick to judge the deeds of others. Carrying the flesh, with a beloved who carries the flesh, what do you expect the corrupt to believe about you? Suppose the just say nothing; yet who could endure to bear such great murmurs of envy aroused by the many? The marriage bed is right and holy, but it is a servant to the flesh; the liberty of the flesh is a matter more to be celebrated. But if "unmarried" marriages are held, O dear band ^D of people, it is evident that you are living in ambiguous unions.

XVI. ANOTHER.

Let your first study be to be truly modest, nor let suspicion be given thereafter by your lips. You surpass gold in purity; yet you inflict a wound upon me, having your eyes and body intent upon your beloved. You have an *agapeta*; that name sounds honest, but beware lest profane feelings should lie beneath it.

[You say:] "Nothing of filth." Yes, I believe you. But you become an example ^A to others of living not holily with others. A man is mire, and he who is chaste lives with the chaste; I warn those who are unmarried, both men and women. Even if the conscience is free, one must flee the tongue; nothing is more ready than the tongue. Who will place a flaming sword at my paradise? Who will give a guardian to great virginity, 15 so that no *agapetus* may enter within, and the tongue of the envious may not cross over? Envy spares not even the holy.

XVII. To a Virgin.

XVIII. Another.

How difficult it is to escape disturbance when bodies are near! Therefore, O monks, remain far away from women.

METRICAL VERSION

XVII. TO A VIRGIN.

XVIII. ANOTHER.

XIX. TO MONKS.

^A For many are the mysteries of marriage, even before marriage, by which a captured eye defiles the soul.

XX. Another. Monks, lead the life of monks. If you live with "agapetai" [beloved women], you are not monks. The dyad is alien to you. The monad is an image of angelic glory. But if you delight in "agapetai," you are friends of a mortal dyad. I believe that you, being chaste, live with a chaste woman; but she is still a woman. If you are modest today, there is fear for tomorrow regarding those who live for Christ and enjoy the company of "agapetai," lest a breath of air bring them great labors, or fire, or the signs of fire, among the beloved. Flee from this pretended temperance.

XXI. That one ought not to blame the chaste on account of those who have fallen. What do you say? The chaste and temperate, who commit nothing base in secret, are the majority. Yet if one man is wicked, it is a disgrace to the chaste and to the many. Why then should the unmarried live with men? Spare your tongue, O tribe of the envious. ^B Neither are all men the worst, nor are all good; something must be granted to nature. If one among the chaste ever perished, will you attribute this to all? Each person has his own character.

XXII. Another. The evil Lucifer was an angel. But though he fell, the angelic grace did not fall at all. Nor did it fall for his disciples.

METRICAL VERSION

Many are the mysteries of wedlock, even before the marriage bed, which, by capturing the eyes, bring filth to the mind.

XX. Another. (Translated by A. B. Caillau.) O monks, be monks. But if you live with a companion, you are not monks. For the dyad is something foreign. The monad is the emblem of angelic grace. But if "agapetai" please you, the dyad becomes quite unwelcome to you. You are chaste, I believe, and she is chaste; yet she is a girl. If you are chaste today, that fear awaits you tomorrow—lest, while you live as one devoted to Christ among friends, a light breeze dissipate your great labors. They possess a flame within, or the signs of a flame: the beloved. Let such pretended virtue be far from you.

^B XXI. THAT ONE OUGHT NOT TO BLAME THE CHASTE ON ACCOUNT OF THOSE WHO HAVE FALLEN. (Translated by the same.) What do you say? There are many who are chaste and modest, who commit no filth, not even in the darkness. Yet one wicked man brings disgrace upon many chaste ones. What is the point of unmarried women living with men? Be silent, O envious tongue. Not everyone is the worst, nor is everyone good; some allowance must be made for human nature. If one of the chaste has perished, do you transfer the crime onto all? Everyone shines with his own color.

XXII. Another. (Translated by the same.) Lucifer once fell from the heavens as an evil angel; yet his fall did not stain the honor of the angelic host.

^A Judas was a reproach, since he fell. But do you reproach all the chaste for the sake of a few? Is this just?

XXIII. Another. Do not count the shipwrecked among those who are sailing happily, nor those who have gone astray among those who live uprightly in life. The boundaries of the good and the bad are separate. I say that only those who have fallen perish. 5 While making no mention of those who are running well, you speak of those who have fallen; but I speak of those who are succeeding. You, being evil, speak of the worst; I, of the good. Separate the shameful from the temperate. Do not judge all to be impure because of one evil person. 10 Reverence the chaste man more than you hate the bad one.

XXIV. On Marriage.

XXV. That it is possible to joke with dignity.

SECTION II. EPIGRAMS

^A XXVI. To those who indulge themselves in the shrines of the martyrs. If games are pleasing to dancers, then let soft living be pleasing to the athletes; for these are opposites. But if games are not for dancers, nor soft living for athletes; how then do you bring gifts to the martyrs—silver, wine, food, and belching? Is he indeed "just," who fills his pouches, even if he be most unjust?

XXVII. Another. Martyrs, tell us truly, if gatherings are pleasing to you. Why, what is pleasanter? For the sake of what? Of virtue; for many might become better here, if virtue be honored. This you say well. But drunkenness and being worshippers of the belly—let that be the lot of others, foreign to the martyrs.

^A XXVIII. Another. They used to prepare sumptuous tables for demons, for those who formerly cared to offer to demons not pure sacrifices. We Christians have found a release from this. For our own athlete-victors we have established spiritual gatherings. But now, what fear possesses me, listen, you gluttons: you are deserting to demonic forms.

XXIX. Another. Do not lie, saying that the martyrs are patrons of the belly. These are the laws of your own throats, O good people. For the martyrs, I know one thing is an honor: to drive out the shame of the soul, and to consume its fatness with tears. ^{B C D}

^C

I call you to witness, victors and martyrs; these sons of gluttons have returned you abuse as your honor. You do not seek a fragrant table, nor cooks; but these men offer you belches as a reward for virtue.

XXX. In the church, where he stayed, which was transformed by him; for it was a temple of idols.

Ancient city am I, which collapsed under demons, But I was raised again by the hands of Gregory. A temple of Christ has been built: yield to me, you demons.

XXXI. Against the pillagers of tombs.

Since this hiding-place has received you inside, O most wretched beast, you who have broken open a tomb, What did you see? Tell me, say: the rotten Heads of the dead, and the forms of those who once were? I hear of a wife and husband laid here together. Did not their flesh melt away in horror? And what did you find? Nothing, and rightly nothing. But you have committed a crime. Begone, begone, to pay the penalty to the powers below. But keep away from the living; for before we die, we are afraid.

XXXII. Another.

The tomb-spoiler, the avenger of graves, The slave to gold in all things, he who has broken The tomb that surpassed all monuments, Whoever kills this man, shall be the arbiter of justice. ^D

METRICAL VERSION

Witness, you celebrated victory-bearers, with honor: These men have defiled your glory with their love of the belly. You do not seek sumptuous tables, nor the art of cooks; These men proffer belches, a reward for your merit.

XXX. In the church, where he stayed, which was transformed by him; for it was a temple of idols.

Ancient city, I fell, subjected to the yoke of the wicked; But the right hand of Gregory restored me. The most rich walls of a sacred temple have risen, Where Christ is worshipped; be far from here, Satan.

XXXI. Against the pillagers of tombs.

Admitted to the depths, O savage beast, With the greatest tomb broken, which so many hands Had built with such labor and such expense, What did you see there, besides rotten skulls And the sad remains of men, and certain likenesses, A man lying there and his wife, just as I hear? Did not their flesh melt away? And what did you find? Nothing, and rightly nothing: but you have incurred a crime. Begone, wretch, you shall pay penalties to the dead. But spare the living; for fear possesses the living.

XXXII. Another.

This tomb-slayer, who savagely seizes funeral mounds, And is entirely a slave to gold, and who digs up A tomb greater than all other monuments, If someone should kill him, he who has this sad tomb to deal with...

^A if that is even "having." Should he kill him? What does that mean? Even casting him headlong. Casting him headlong? What does that mean? Even cutting off both his hands. Cutting them off? What does that mean? Without even burying the corpse in the ground. In this way he will pay just penalties, and yet he will still owe more, because he committed this crime for the sake of vile gold.

XXXIII. Another

XXXIV. Another

XXXV. Another

XXXVI. Another

[alt-version omitted]

^A 37. Another. I have been deceived; I thought that by building such a great tomb, I would force the human race to show some respect. But they, rushing upon me as if I were a rich corpse, lay claim to my tomb; for they had nothing else.

38. Another. Dig, keep digging the tomb. Be well aware that you are digging a pit for yourself while taking gold from the dead, a pit into which divine justice will one day cast you—justice which follows with a slow foot, but arrives with interest.

39. Another. The tomb has suffered a terrible thing; the one who dug it, even more so. For the tomb feels nothing of what it has undergone, but you, O slave to gold, are a joke to everyone, a man whom not even a tomb will receive when you are dead.

^A 40. Another. May gold perish, perish from among mortals, for it has driven the rich to madness over their tombs. The witness to this is this tomb, which is no longer so great. Men, bring help, or someone will suffer a misfortune.

41. Another. May any gold you might appear to find in a tomb become soot for you. This you would justly suffer, you who disturb the tombs of those long dead.

42. Another. Consider whom you have harmed, or whom you have stripped bare by digging up tombs and searching through the dust,

^A you who cannot tell the living what you suffer, nor what gold you have hidden in the grave.

^B 43. Another. Who is this Sciron, or Typhoeus, or giant That comes to rage against the dead and my tomb? What is this? And where is the avenging wrath for tombs? Now it is necessary that the wicked be destroyed by thunderbolts.

44. Another. Dead, help me. But what power have the dead? Our neighbors. But who else has destroyed me? Justice, do you delay? Gold is a destroyer even in the grave. ^C I shall stand thus until the final fire.

45. Another. Justice, judges, laws, and tribunals, You aid the wicked. For otherwise that Tomb would not have perished by a sacrilegious hand, Which demands gold even from those who died long ago.

46. Another. The tilled land bears fruits, the sand bears gold, The Silk-worms bear fine threads, the tombs bear dust. But if gold is provided to you from bones, All things are steep; gold flows from everything. ^D

[alt-version omitted]

XLVII. Another

A. But this prize is for everyone. B. May one not cast hostile hands upon the tombs of others?

XLVIII. Another

C. The honor for the martyrs is to always lay down one's life, mindful of the great, heavenly blood. Let there be tombs for the dead. But may he who raises up steps for us with the stones of others find no tomb himself.

XLVII. Another. On those who dig up sepulchers.

XLVIII. Another.

^A Martyrs, you have poured out a great libation of blood to God, and indeed you have received from God worthy rewards: platforms, hymns, gatherings, and the reverence of souls. But flee from the tombs, you caretakers of the dead, in obedience to the martyrs.

XLIX. Another. Let no man any longer drive the compact plow into the earth, let him not sail the sea, let him not wield the warlike spear; but let him take up a spade and a savage heart in his breast, and let him go to the tombs of his fathers, yearning for gold, for someone has even dug up this, my most beautiful tomb, in his wickedness, for the sake of gain.

L. Another. ^B There are seven wonders in the world: walls, a statue, gardens, pyramids, a temple, a simulacrum, a tomb. I, this vast tomb, was the eighth, having been built on high, far away from these cliffs. But I, who was first and famed among the dead, am now an insatiable work of your murdering, frenzied hand.

LI. Another. There was a time when I was an unshaken tomb, rising high above the peak of the mountain, a conspicuous beacon from afar. But now a household beast has overturned me for the sake of gold, ^C and thus I have been overturned by the hands of a neighbor.

LII. Another. The plunderer of this tomb, which a crown of squared stones encircles on every side, ^D

SECTION 11. EPIGRAMS.

[alt-version omitted]

To straightway set the stones back on it, having deposited therein those who placed them, and once again to close the breach against the impious. ^A

LIII. Another.

LIV. Another.

LV. Another.

LVI. Another.

LVII. Another.

[alt-version omitted]

METRICAL VERSION

Immediately it would have been proper to place a stone upon this, and with the stones repaired, to enclose the guilty one above. ^D

If he has broken such stones with a ready hand, he himself is not easily broken. But stay afar: so will the matter be more pleasing to those who are deceased.

LIII. ANOTHER.

LIV. ANOTHER.

LV. ANOTHER.

LVI. ANOTHER.

LVII. ANOTHER.

SECTION II. EPIGRAMS

^A 58. Another. A wall at the foothills, and upright, then from there Supine, from the sides gathered into one, I was a tomb, a hill upon a hill. But what are these things? Nothing to the gold-lovers, who shook me entirely.

^A 59. Another. The monuments of the dead are also dead things. But he who raises A magnificent tomb for the ashes, may he suffer such things. For this man would not have ravaged my grave, If he had not hoped to have gold from the dead.

^A 60. Another. Who, whose? Not an empty column; for before, the tomb was destroyed. What time? The structure of the monument is ancient. But who carried this off, say, what envy? The wicked hands Of a neighbor. To acquire what? That he might have gold hidden in the darkness.

^A 61. Another. Whoever you are who bring your foot to my tomb, know that I Have suffered these things unjustly at the hands of a new heir. For I did not possess gold and silver, but I was thought to, Gleaming with the beauty of such great walls.

^A 62. Another. Stand near, and weep, seeing this monument of a dead man. Who is it, and whose? Not an empty column; for before it was lost, a tomb. I once was; but now [at least] I am of the grave of a destructive man.

METRICAL VERSION

^B 58. Another. A wall stands at the extremities of the mountain, then supine Rising to the same point, it stretches to either side. I was a great tombstone, and a hill upon a hill. What of these? Nothing to the greedy, whose hands drove me to the ground.

59. Another. (By the same interpreter) And the tombs of the dead have perished. He who makes A magnificent sepulcher for the ashes, let him suffer these things. For the wicked man would never have ravaged my tomb Had there been no hope of gain from the cold ash.

60. Another. (By the same interpreter) Who, whose? It was not vain, the tombstone before the column Destroyed. What are the times of the tomb? The form is old. What envy carried this off? The right hand of a wicked neighbor. To acquire what? The riches which the hollow earth conceals.

61. Another. (By the same interpreter) Whoever you are approaching this tomb, know that I Have suffered such great evils from the recent attempts of an heir. Not having gold within, I seemed in vain to have it, Lifting my beautiful walls to the high heaven.

62. Another. (By the same interpreter) Be near, and weep as you see. I stood formerly a sacred tomb Of the dead: I am the sad sepulcher of a miserable man.

^A I am a monument; let no other mortal raise a tomb. What else will he do, than be destroyed by hands greedy for gold?

63. Another. Aeon, and the keys of joyless death, And the depths of dark forgetfulness, and the dead— How did anyone dare to lay hands upon my tomb? How did he dare? Does not sanctity defend the dead?

64. Another. I am wounded with unworthy blows, [I] the tomb, Wounded, as a man in a wretched battle. Are these things pleasing to mortals? And the cause, how nefarious! Having the corpse as though it were gold, I am scraped away.

65. Another. I entreat you by the hospitable God, whoever you are that pass by My tomb, to speak: "May you, who have done these things, suffer such things." Leaving all behind, both the recesses of the earth and the bounds of the sea, You came, desiring to possess the gold of my corpse. I have a corpse, and the wrath of the departed. If anyone comes, We will gladly give these things to one who desires them.

66. Another. If I had given gold to you alone, would you not have guarded What you had received? Or would you have been too wicked [otherwise]? But if you dig up the tomb, the sacred deposit, And this for the sake of gold, say, of what are you worthy?

[METRICAL VERSION]

Now the sign of a man. Let no other raise a tomb. What will he do, if not be shaken by greedy hands?

63. Another. (Translated by A. B. Caillau.) Time, and the cruel locks of grim death, and the shades, And dark night pressing upon the unmindful spirit— What hand dared rashly to violate my sepulcher? What hand? There is no rest for the extinct, nor piety.

64. Another. (Translated by the same.) I have received, alas, too shameful wounds, O sepulcher; I have received wounds, as a soldier moving his arms. Are these things pleasing to the human race? What a nefarious cause! I am broken, as one holding sheep, to whom ashes lie within.

65. Another. (Translated by the same.) I ask you by the gentle Deity, whoever you are that pass by The sepulcher, cry out: "May he who does these things bear the penalty."

66. Another. (Translated by Billio.) You have come, leaving the sea, and the hidden places of the earth, Desiring to despoil my departed one. A corpse, and the fury of the extinct [is] mine: if anyone unjustly Harm me, may the greedy one suffer such things [in return].

67. Another. (Translated by the same.) If I had presented the gifts to you alone, Would you not guard what was given, unless your hand were wicked? But if an evil right hand digs up the sacred Deposit of the tomb, what penalty is due to you?

SECTION II. EPIGRAMS

^A 58. Another. Bury the living; for why do you bury the dead? They are worthy of a tomb, who allowed you to live thus, You who are an insulter of the departed, and a lover of gold.

59. Another. And you, wretch, with your hands, will you either boldly Receive the mystic food, or embrace God With the hands with which you dug up my tomb? Truly, do the just Have nothing more, if you escape the scales Of justice, one might say? What trust is there, when they have destroyed, O friendly earth, the dead man whom I entrusted to your womb?

^B 60. Another. The earth did not shake me off; a wicked man destroyed me; And for the sake of greed I possess him within. But sacred, both God and the dead, are places of refuge. God, indeed, Is propitious. But if the dead man is such, the tomb-breaker shall see.

61. Another. Truly, the Furies will drive you; but I Shall weep for the dead, I shall weep for the defilement of the hand. Cease, heapers-up of tombs, and cease to hide the dead In the depths of the earth. Yield to the tomb-robbers.

62. Another. Even these are the tricks of the dead, so that they may find A hand greedy for gold, to build such monuments.

1192-1193 LXVIII. Another. Bury the living. For why do you bury the dead? They are worthy to be buried, who suffered thee to live thus, Thou who art contumelious toward the dead, and grasping for gold.

LXIX. Another. And thou, unhappy one, with thy hands, wilt thou either confidently Take the mystic food, or embrace God With the hands with which thou hast dug up my tomb? Therefore do the just Have nothing more than the wicked, if thou escapest the scales Of justice (one will say). What faith is there, when they have destroyed, O friendly earth, the dead man whom I committed to your bosom?

LXX. Another. The earth did not shake me off; an impious man destroyed me; And for the sake of avarice I have him within. Sacred are the asylums, God and the dead. But as for God, whom He is propitious to, or the dead man, let the destroyer of the tomb see.

LXXI. Another. The Furies will certainly agitate thee. But I Shall lament the dead. I shall lament the crime of thy right hand. Cease, pile-builders of tombs, cease to hide The dead in the deeps of the earth. Give way to the pillagers of tombs.

LXXII. Another. These also are the stratagems of the dead, that they might find A hand greedy for gold, to construct monuments of this kind.

METRICAL VERSION

LXVIII. ANOTHER. (Interpreted by A. B. Caillau) Bury the living: why do you bury dead Bodies in a tomb? Worthy they are of a tomb, who suffered you to live, You who wickedly injure the ashes, and seek gold.

LXIX. ANOTHER. (Interpreted by the same) Will you, wretch, dare to grasp the supreme Divinity, Or to take the foul mystic gifts with the hand With which you dug up the sacred tomb? What then have the just More than the wicked, if the scales of justice must Be avoided by you? When they have consumed the corpse Which I gave to you, O earth, what equal faith remains?

LXX. ANOTHER. (Interpreted by the same) The soil did not lay me low, but bold force destroyed me: I have this man here on account of foul avarice. The Divinity and the dead are things inviolate: let the destroyer Of the sepulcher see, whether either is favorable.

LXXI. ANOTHER. (Interpreted by the same) The Furies shall surely shake you. But now I Shall weep for the shades, weeping for the crimes of your hand. You who build tombs, cease to close up The defunct in the deeps of the earth. Give way to the sacrilegious.

LXXII. ANOTHER. (Interpreted by the same) Hence the shades are mocked. So that the wicked right hand may bear Rapacious force, splendid tombs shine bright.

What induced you, insatiable one, to exchange so great an evil for gain that does not even exist?

LXXIII. ANOTHER. Cippi and tumuli, a long farewell to you, indices of the dead. I shall no longer herald the departed with monuments. Since my neighbor has destroyed my illustrious sepulcher, O dear earth, do you receive the departed for me.

LXXIV. ANOTHER. Cippi, and stones in the mountains, works of giants, tumuli, and the inextinguishable memory of the departed: May an earthquake level all things, bringing aid to my dead, whom a deadly hand has attacked with iron.

LXXV. ANOTHER. When you broke open the famous sepulcher on the mountain, ferocious Titan, how did you look upon the dead? And as soon as you looked upon them, how could your hands [reach] against the bones? Perhaps they would have restrained you, if it were lawful to share one tomb with them.

LXXVI. ANOTHER. Monuments, and ashes, and bones, and the presiding spirits who inhabit this tomb of the dead, avenge this wicked man who has despoiled you. And how many tears of the neighbors are shed for you!

LXXVII. ANOTHER. Tumuli, and watchtowers, and mountains, and travelers, weep for my tomb, weep for the tomb-destroyer. May echo from the crags resound the final cry of the neighbors: Weep for the tomb-destroyer.

[alt-version omitted]

METRICAL VERSION

What great evil led you, miser, to exchange for false gain what you do not even possess securely?

LXXIII. ANOTHER. (Interpreted by A. B. Caillau) Signs of death, cippi, long farewell, and you tumuli. Let not the ashes now show the pious monuments. Since my neighbor has overturned my noble tomb for me, you, dear earth, receive the dead for me.

LXXIV. ANOTHER. (Interpreted by the same) Rocky tumuli, and masses on the mountain of the giants, you make the bright lights of the dead cippi, may the earth overturn all things and help the spirits, whom the wicked hand has invaded with iron.

LXXV. ANOTHER. (Interpreted by the same) When you broke the great sepulcher on the high mountain, ^B O bones, ferocious Titan, how did they look to you? How did they look when the hand touched them? Perhaps they would hold you, if it were proper for the same tomb to be held by those positioned [against you].

LXXVI. ANOTHER. (Interpreted by the same) Bones, ashes, tumuli, stones, and heavenly spirits, you who inhabit this sacred seat with ghosts, punish the wicked man who overturned you. How many tears are shed by those to whom the house is joined nearby!

LXXVII. ANOTHER. (Interpreted by the same) O tumuli, watchtowers, mountains, passing people, weep for my tomb, weep for the crimes of the dire hand. From the crags may the echo of the people signify the final cry of the neighbor: Weep for the crimes of the dire hand.

SECTION II. EPIGRAMS

LXXVIII. Another. Kill and plunder, you wicked men, you men of wicked gain; no one will any longer check this greed. If you have dared these things, evildoer, on account of cursed gold, you lay your rapacious hand upon all things.

LXXIX. Another. He laid waste to my beloved tomb in vain hope, for it was the only thing I possessed when I departed from there. May some scoundrel finish him off with his own hands, and having killed him, may he cast him far from the tomb of his fathers.

LXXX. Another. Who has torn down my beloved tomb, which stood high, raised up at the very summit of the mountain? Gold sharpens the sword for men. Gold destroyed the insatiable sailor in the wintry waves. And gold, for the sake of what it hoped to find, tore down my great and beautiful tomb. To the unjust, all things are secondary to gold. Often a traveler has buried the body of a shipwrecked man cast up by the waves, or often the body of one killed by beasts, or even one whom someone has slain in war. But my neighbor, having heaped up my tomb with his own hands, has torn it down.

LXXXI. Another. O how great a mischief is treacherous and merciless gold! You extend a violent hand against both the living and the dead. For by the wicked hands of those to whom I entrusted the protection of my own tomb and bones, I have perished.

[alt-version omitted]

^B

LXXXII. Another. Everything has perished. We insult the dead. There is no longer any reverence shown by the living toward the dead. Behold this tomb, which hope for gold has destroyed, though it once was so vast—a wonder to those passing by, a wonder to those living nearby.

LXXXIII. Another. I beg, if I should die, cast my body into a river or to the dogs, or consume it with all-devouring fire. This is better than perishing by gold-loving hands. I fear, seeing this tomb, having suffered such things.

LXXXIV. Another. Once King Cyrus, when he opened the royal tomb in search of gold, found only this inscription: “It is the mark of a greedy hand to open tombs.” Thus, indeed, you did not open this monument with holy hands, O man.

LXXXV. Another. He who is evil to the living may perhaps be of benefit to the dead; but he who is such to neither the dead nor the living is truly nothing. You, therefore, seeing that you have plundered the sepulcher of the dead, will never bring a holy hand to the living.

LXXXVI. Another. I confess, I have nothing; I lie here a beggar in death. Do not dishonor me with your tomb-destroying hands. For this tomb did not possess gold; nevertheless, it was plundered. Nothing is inaccessible to the gold-hungry; Justice flees.

LXXXVII. Another. The tombs: "Bring aid," cried all the dead, when a certain madman shook this tomb. The dead, from the tombs: "What shall we do? Justice has been taken away again, leaving the earth as she did at the slaughter of the oxen."

LXXXVIII. Another.

LXXXIX. Another.

XC. Another.

XCI. Another.

[alt-version omitted]

METRICAL VERSION

LXXXVIII. ANOTHER. (Translated by A. B. Caillau.)

LXXXIX. ANOTHER. (Translated by the same.)

XC. ANOTHER. (Translated by the same.)

XCI. ANOTHER. (Translated by the same.)

^A

Send your mattock to the fields, but be far from my tomb. Be gone! I have nothing but bodies that are furiously angry. If I had expected you, greedy man, to be a digger of tombs, a stake would certainly have hung here, and a wheel. 15 Why do you disturb me, a hollow tomb? I conceal nothing but bones and ash for those who come after.

[II] Another.

I am a tomb, the most excellent of tombs. But a murderous hand has broken me open, just like one of the many. A murderous hand has destroyed me. Cease, mortals, from tombs and from funeral rites. Come to the dead, O dogs! 5 Come to the dead, O dogs! You men who search for gold, now you even gather the gold-dust of the dead.

[III] Another.

Another raised the tomb; you have destroyed it. May another raise your own tomb, if indeed it is fair; may another lay it level with the ground.

Flee from the tombs, if you have any strength, you who are deceased. 5 Why do you disturb me? I hold only the feeble heads of the dead! The bones of the tombs are all my wealth. Avoid the spirits that possess me; for I have nothing else. The bones of the tombs are all my wealth. ^B If this whole burial mound were a house of gold, O gold-lover, forgetfulness and silence are the reward of the dead; since this man has plundered it and made my tomb a story for many. You who are living, have everything. For me, few and dear are the stones for the deceased. Spare the one who is dead. 15 I am no golden house; why am I myself torn apart? The tomb you disturb is the wealth of me, the dead.

[XCII] Another. ^C

I am a tomb, the most excellent of tombs; but a murderous hand has broken me open, just like one of the many. A murderous hand has destroyed me. Cease, mortals, from tombs and from funeral rites. Come to the dead, O dogs! 5 Come to the dead, O dogs! You men who search for gold, now you even gather the gold-dust of the dead.

[XCIII] Another. ^D

Another raised the tomb; you have destroyed it. Let another raise your tomb, if indeed it is fair; let another lay it on the ground. Now even the greedy for gold invade the dead; flee from the tombs, if you can, O dead ones. 5 Why do you disturb me? I contain only the feeble heads of the dead. The bones of tombs are all my wealth. Flee from the spirits that possess me; for the tomb contains nothing else. The bones of tombs are all my wealth. If this whole burial mound were a house of gold, O greedy one, it would not be right even to offer such violence to the dead. Forgetfulness and silence are the reward of the dead; since this man has ravaged me and made my tomb a story for many. Have everything, you who are living. For me, there are few and dear stones for a dead man. Spare the one who is departed. 15 I am no golden house; why am I ravaged? The tomb which you destroy is all the wealth I have in death.

[alt-version omitted]

^A I, a tomb, was once the glory of the surrounding peoples; now I am a monument to the most wicked hand. If you have a heart that is too greedy for gold, dig up another gold; for me, I have nothing but the obsequies of the dead. Do not expose a naked corpse to mortals, lest another expose you. Gold is often but a dream. Was it not enough for mortals to lay hands upon mortals, that you must also hasten to get gold from the dead? Give aid to your own tombs, you who see this monument torn apart! How great a tomb-robber you appear! Who is it that has brought to light, for mortals to see, an indigent corpse that had been hidden since long ago by immovable stones? Why did you tear apart my grave, you wretch? May God so cut short your life! O, unspeakable greed for gold! I call the dead to witness, and I call Tartarus itself to witness, never to show a favorable countenance to tomb-robbers. Mountains and hills, weep for my tomb as if for a companion. May every stone fall upon the one who cut you. I am rich, I am poor, magnificent in tomb, but within, without gold. Know that you insult a dead man, a thing most inviolable. Even if you persist, digging down to the very depths of my chambers, labor will be your only end; I have only bones. Cut, cut here; for the tomb possesses much gold for those who desire stones; but all else is ash. Dear Earth, do not receive into your bosom the dead man who delights in the gains of tomb-robbing. ^B Violent iron came upon me, who do not even live, and seeking gold, it found a poor dead man.

XCIV. Another

APPENDIX TO THE WRITINGS OF SAINT GREGORY THE THEOLOGIAN

1204-1205 ADMONITION OF THE NEW EDITOR REGARDING THE TRAGEDY: CHRISTUS PATIENS (CHRIST SUFFERING)

As I turned the pages of the manuscript codices of the Benedictines of Saint Maur, which, by Divine Providence, came into my hands, it seemed to me that one thing alone was missing: namely, the admonition concerning the tragedy entitled *Christus patiens*. This appeared to me all the more serious as it concerns a literary and religious question of no small moment. However, all the most learned critics who have flourished in the Church up to this time have more than made up for this deficiency. Indeed, they agree with one voice that this tragedy should not be attributed to the Theologian: Tillemont, vol. III, p. 559; Dupin, vol. II, pp. 372 and 651; Baillet, *Jugement des savants*, vol. IV, part II, p. 457; Baronius, vol. I, ad ann. 44, § 129; Rivet, *Critic. sacr.*, p. 343; Vossius, *Instit. poetic.*, lib. II, cap. 14, p. 72; Bellarmine, *De scriptor. eccles.*; Labbe, *De scriptor. eccles.*; and after them D. Ceillier, *Hist. des auteurs sacrés*, etc., vol. VII, p. 196.

These are the arguments upon which this opinion rests, which it would be difficult to refute. 1° The ancient manuscript codices are silent regarding the author’s name, and only one codex is adduced that bears the name of "Theologian," and another one from Suidas, neither very old nor of great weight, where this tragedy is appended to the works of Saint Gregory. 2° One does not find in the aforementioned work the distinct purity of doctrine that all admire in the rest of the Theologian’s poems, letters, and orations. For there (v. 439, etc.), the most holy Virgin is introduced, at one moment suffering scandal upon hearing of her Son’s death; at another moment cast down by unworthy fear, whereas, according to the words of Saint Ambrose, the Mother stood before the cross, and while the men fled, she stood fearless; at another moment she is too indulgent in groans and tears—she of whom the same holy doctor said: "I read that she stood; I do not read that she wept"; at another moment finally, she is seized by a mad fury and assails the enemies of her Son with such grave insults (v. 272, etc.) that she even invokes every kind of calamity upon them. Add to this that the author, deriving false histories from apocryphal sources, says that the holy Virgin (v. 1349, etc.) was nourished by the hands of an angel, and was given in marriage by the entire senate to a modest man: that Christ appeared to His most holy Mother immediately after the resurrection (v. 2095, etc.); and that many churches were then erected in honor of the Blessed Virgin (v. 965, 966), and solemn feasts were celebrated—which does not seem to have occurred until about the middle of the fifth century, after the decree of the Council of Ephesus, issued in the year 431. 3° In this drama, you will seek in vain for Saint Gregory’s elegance of style, his varied coloring, the gravity of his language, the correctness of his meter, and the abundance of his similes, by all of which the rest of the blessed doctor’s poems are illuminated. From this it is evident that this poem should not be ascribed to him at all.

To whom, however, it ought to be attributed is not sufficiently certain. There are some who have proclaimed Apollinaris the author of this work; but unjustly so, as the circumstances of the time demonstrate, since he lived in the same century as our Gregory, and also because of certain fragments of the work in which both natures in Christ are asserted, when (v. 1792) he calls Mary the mother of the *Tou Diphuous* (Him of two natures).

Hence, it will perhaps seem more probable to restore this poem to a certain Gregory, whose muse sang with ease, who was elevated to the episcopacy of Antioch around the year 572, and who, because of the similarity of his name, was wrongly believed to be "the Theologian."

Nevertheless, since this product is very ancient and not to be rejected in all respects, so much so that the Benedictines did not hesitate to produce a new prose version of it, we have thought it worthwhile to present it in the appendix along with the aforementioned version, with the metrical version composed by Roillet added in the margin.