And, aet gyt swutollicor is, {442} men gehyrdon on am forsie waepmanna sang and wifmanna sang, mid micclum leohte and swetum bree: on am is cu aet a halgan men e to G.o.des rice urh G.o.de geearnunga becomon, aet hi on ora manna forsie heora sawla underfo, and mid micelre blisse to reste gelaeda. Nu gif se Haelend swilcne wurmynt on his halgena forsie oft geswutelode, and heora gastas mid heofonlic.u.m lofsange to him gefeccan het, hu miccle swior wenst u aet he nu to-daeg aet heofonlice werod togeanes his agenre meder sendan wolde, aet hi mid ormaetum leohte and unasecgendlic.u.m lofsangum hi to am rymsetle gelaeddon e hire gegearcod waes fram fryme middangeardes.

Nis nan twynung aet eall heofonlic rym a mid unasecgendlicere blisse hire to-cymes faegnian wolde. Solice eac we gelyfa aet Drihten sylf hire togeanes come, and wynsumlice mid gefean to him on his rymsetle hi gesette: witodlice he wolde gefyllan urh hine sylfne aet he on his ?

bebead, us cweende, "Arwura inne faeder and ine moder." He is his agen gewita aet he his Faeder gearwurode, swa swa he cwae to am Iudeisc.u.m, "Ic arwurige minne Faeder, and ge unarwuria me." On his menniscnysse he arwurode his moder, aa he waes, swa swa aet halige G.o.dspel seg, hire undereod on his geogohade. Micele swior is to gelyfenne aet he his modor mid unasecgendlicere arwurnysse on his rice gewurode, aa he wolde aefter aere menniscnysse on ysum life hyre gehyrsumian.

es symbel-daeg oferstih unwimetenlice ealra ora halgena maesse-dagas swa micclum swa is halige maeden, G.o.des modor, is unwimetenlic eallum orum maedenum. es freolsdaeg is us gearlic, ac he is heofonwarum singallic. Be ysre heofonlican cwene upstige wundrode se Halga Gast on lofsangum, us befrinende, "Hwaet is eos e her astih swilce arisende daeg-rima, swa wlitig swa mona, swa gecoren swa sunne, and swa egeslic swa fyrd-truma?" Se Halga Gast wundrode, foran e he dyde aet eal heofonwaru {444} wundrode ysre faemnan upfaereldes. Maria is wlitigre onne se mona, foran e heo scin buton aeteorunge hire beorhtnysse. Heo is gecoren swa swa sunne mid leoman healicra mihta, foran e Drihten, see is rihtwisnysse sunne, hi geceas him to cennestran. Hire faer is wimeten fyrdlic.u.m truman, foran e heo waes mid halgum maegnum ymbtrymed, and mid engla reatum.

Be issere heofonlican cwene is gecweden gyt urh one ylcan G.o.des Gast: he cwae, "Ic geseah a wlitegan swilce culfran astigende ofer streamlic.u.m rium, and unasecgendlic brae stemde of hire gyrlum; and, swa swa on lengctenlicere tide, rosena blostman and lilian hi ymtrymedon." aera rosena blostman getacnia mid heora readnysse martyrdom, and a lilian mid heora hwitnysse getacnia a scinendan claennysse ansundes maeghades. Ealle a gecorenan e G.o.de geugon urh martyrdom oe urh claennysse, ealle hi gesiodon mid aere eadigan cwene; foran e heo sylf is aeger ge martyr ge maeden. Heo is swa wlitig swa culfre, foran e heo lufode a bilewitnysse, e se Halga Gast getacnode, aa he waes gesewen on culfran gelicnysse ofer Criste on his fulluhte. Ore martyras on heora lichaman rowodon martyrdom for Cristes geleafan, ac seo eadige Maria naes na lichamlice gemartyrod, ac hire sawul waes swie geangsumod mid micelre rowunge, aa heo stod dreorig foran ongean Cristes rode, and hire leofe cild geseah mid isenum naeglum on heardum treowe gefaestnod. Nu is heo mare onne martyr, foran e heo rowode one martyrdom on hire sawle e ore martyras rowodon on heora lichaman. Heo lufode Crist ofer ealle ore men, and fory waes eac hire sarnys be him toforan ora manna, and heo dyde his dea hire agenne dea, foran e his rowung swa swa swurd urhferde hire sawle.

Nis heo nanes haliges maegnes bedaeled, ne nanes wlites, ne nanre beorhtnysse; and fory heo waes ymbtrymed mid rosan and lilian, aet hyre mihta waeron mid mihtum {446} underwriode, and hire faegernys mid claennysse wlite waere geyht. G.o.des gecorenan scina on heofonlic.u.m wuldre aelc be his geingc.u.m; nu is geleaflic aet seo eadige] cwen mid swa micclum wuldre and beorhtnysse ore oferstige, swa micclum swa hire geincu ora halgena unwimetenlice sind.

Drihten cwae aer his upstige, aet on his Faeder huse sindon fela wununga: solice we gelyfa aet he nu to-daeg a wynsumestan wununge his leofan meder forgeafe. G.o.des gecorenra wuldor is gemeteG.o.d be heora geearnungum, and nis hwaeere nan ceorung ne anda on heora aenigum, ac hi ealle wunia on sore lufe and healicere sibbe, and aelc blissa on ores geinc.u.m swa swa on his agenum.

Ic bidde eow, blissia on yssere freols-tide: witodlice nu to-daeg aet wuldorfulle maeden heofonas astah, aet heo unasecgendlice mid Criste ahafen on ecnysse rixige. Seo heofenlice cwen wear to-daeg generod fram yssere manfullan worulde. Eft ic cwee, faegnia foran e heo becom orsorhlice to am heofonlic.u.m botle. Blissige eal middangeard, foran e nu to-daeg us eallum is urh hire geearnunga h?l geyht. urh ure ealdan modor Euan us wear heofonan rices geat belocen, and eft urh Marian hit is us geopenod, urh aet heo sylf nu to-daeg wuldorfullice inn-ferde.

G.o.d urh his witegan us bebead aet we sceolon hine herian and m?rsian on his halgum, on am he is wundorlic: micele swior gedafena aet we hine on isre maeran freols-tide his eadigan meder mid lofsangum and wurfullum herungum wurian sceolon; foran e untwylice eal hire wurmynt is G.o.des herung. Uton nu fori mid ealre estfulnysse ures modes as maeran freols-tide wurian, foran e aet sifaet ure h?le is on lofsangum ures Drihtnes. a e on maeighade wunia blission hi, foran e hi geearnodon aet beon aet hi heria: habbon hi hoge aet hi syn swilce aet hi wurfullice herigan magon. a e on claenan wudewanhade sind, herion hi and arwurion, foran e swutol is aet hi ne magon beon claene buton urh Cristes gife, seoe waes {448} fulfremedlice on Marian e hi heriga. Herigan eac and wurian a e on sinscipe wunia, foran e anon flew eallum mildheortnys and gifu aet hi herigan magon. Gif hwa synful sy, he andette, and nal?s herige, eah e ne beo wlitig lof on aes synfullan mue; hwaeere ne geswice he aere herunge, foran e anon him is behaten forgyfenys.

es pistol is swie menigfeald us to gereccenne, and eow swie deop to gehyrenne. Nu ne onhaga us na swior be am to sprecenne, ac we wylla sume ore tr.i.m.m.i.n.ge be aere maeran G.o.des meder gereccan, to eowre gebetrunge. Solice Maria is se maesta frofer and fultum cristenra manna, aet is forwel oft geswutelod, swa swa we on boc.u.m raeda.

Sum man waes mid drycraefte bepaeht, swa aet he Criste wisoc, and wrat his hand-gewrit am awyrgedan deofle, and him mannraedene befaeste. His nama waes Theophilus. He a eft syan hine beohte, and a h.e.l.lican pinunge on his mode weolc; and ferde a to sumere cyrcan e waes to lofe aere eadigan Marian gehalG.o.d, and aer-binnan swa lange mid wope and faestenum hire fultumes and ingunge baed, oaet heo sylf mid micclum wuldre him to com, and cwae, aet heo him geinG.o.d haefde wi one Heofenlican Deman, hire agenne Sunu.

We wylla eac eow gereccan be geendunge aes arleasan G.o.des wiersacan Iulianes.

Sum halig biscop waes Basilius gehaten, se leornode on anre scole, and se ylca Iulia.n.u.s samod. a gelamp hit swa aet Basilius wear to biscope gecoren to anre byrig e is gehaten Cappadocia, and Iulia.n.u.s to casere, eah e he aeror to preoste bescoren waere. Iulia.n.u.s a ongann to lufigenne haeengyld, and his cristendome wisoc, and mid eallum mode haeenscipe beeode, and his leode to an ylcan genydde. a aet suman cyrre tengde he to fyrde ongean Perscisne leodscipe, and gemette one biscop, and cwae him to, "Eala, u Basili, nu ic haebbe e oferogen on uwitegunge." Se biscop him andwyrde, "G.o.d forgeafe aet u uwitegunge {450} beeodest:" and he mid am worde him bead swylce lac swa he sylf breac, aet waeron ry berene hlafas, for bletsunge. a het se wiersaca onfon aera hlafa, and agifan am biscope togeanes gaers, and cwae, "He bead us nytena fodan, underfo he gaers to leanes." Basilius underfeng aet gaers, us cweende, "Eala u casere, solice we budon e aes e we sylfe bruca, and u us sealdest to edleane ungesceadwisra nytena andlyfene, na us to fodan, ac to hospe." Se G.o.des wiersaca hine a gehathyrte, and cwae, "onne ic fram fyrde gecyrre ic towurpe as burh, and hi gesmeige, and to yrlande awende, swa aet heo bi cornbaere swior onne mannbaere. Nis me uncu in dyrstignys, and issere burhware, e urh ine tihtinge a anlicnysse, e ic araerde and me to gebaed, tobraecon and towurpon." And he mid isum wordum ferde to Perscisc.u.m earde.

Hwaet a Basilius cydde his ceastergewarum aes rean caseres eowrace, and him selost raedbora wear, us cweende, "Mine gebrora, bringa eowre sceattas, and uton cunnian, gif we magon, one rean wiersacan on his geancyrre gegladian." Hi a mid glaedum mode him to brohton goldes, and seolfres, and deorwurra gimma ungerime hypan. Se bisceop a underfeng a madmas, and bebead his preostum and eallum am folce, aet hi heora lac geoffrodon binnon am temple e waes to wurmynte aere eadigan Marian gehalG.o.d, and het hi aer-binnon andbidigan mid reora daga faestene, aet se aelmihtiga Wealdend, urh his moder ingraedene towurpe aes unrihtwisan caseres andgit. a on aere riddan nihte aes faestenes geseah se bisceop micel heofenlic werod on aelce healfe aes temples, and on middan am werode saet seo heofenlice cwen Maria, and cwae to hire aetstandendum, "Gelangia me one martyr Mercurium, aet he gewende wi aes arleasan wiersacan Iulianes, and hine acwelle, see mid toundenum mode G.o.d minne Sunu forsih." Se halga cyere Mercurius gew?pnod hraedlice {452} com, and be hyre haese ferde.

a eode se bisceop into aere ore cyrcan, aer se martyr inne laeig, and befran one cyrcweard hwaer aes halgan waepnu waeron? He swor aet he on aefnunge aet his heafde witodlice hi gesawe. And he aerrihte wende to S[=ca]

Marian temple, and am folce gecydde his gesihe, and aes waelhreowan forwyrd. a eode he eft ongean to aes halgan martyres byrgenne, and funde his spere standan mid blode begleddod.

a aefter rim dagum com an aes caseres egna, Libanius hatte, and gesohte aes bisceopes fet, fulluhtes biddende, and cydde him and ealre aere buruhware aes arleasan Iulianes dea: cwae aet seo fyrd wicode wi a ea Eufraten, and seofon weard-setl wacodon ofer one casere. a com aer staeppende sum uncu cempa, and hine hetelice urhyde, and aerrihte of hyra gesihum fordwan; and Iulia.n.u.s a mid anraec.u.m hreame forswealt. Swa wear s...o...b..rhwaru ahred urh S[=ca] Marian wi one G.o.des wiersacan. a bead se bisceop am ceastergewarum hyra sceattas, ac hi cwaedon aet hi uon aera laca am undeadlican Cyninge, e hi swa mihtelice generede, micele bet onne am deadlican cwellere. Se bisceop eah nydde aet folc aet hi one riddan dael aes feos underfengon, and he mid am twam daelum aet mynster geG.o.dode.

Gif hwa smeage hu is gewurde, onne secge we, aet es martyr his lif adreah on laewedum hade; a wear he urh haeenra manna ehtnysse for Cristes geleafan gemartyrod; and cristene men syan his halgan lichaman binnon am temple wurfullice gelogedon, and his waepna samod. Eft, aa seo halige cwen hine asende, swa swa we nu hwene ?r saedon, a ferde his gast swyftlice, and mid lichamlic.u.m waepne one G.o.des feond ofstang, his weard-setlum onlocigendum.

Mine gebrora a leofostan, uton clypigan mid singalum benum to aere halgan G.o.des meder, aet heo us on urum {454} nydearfnyssum to hire Bearne geingige. Hit is swie geleaflic aet he hyre miceles inges tiian wylle, see hine sylfne gemedemode aet he urh hi, for middangeardes alysednysse, to mennisc.u.m men acenned wurde, see aefre is G.o.d butan anginne, and nu urhwuna, on anum hade, so man and so G.o.d, a on ecnysse. Swa swa gehwilc man wuna on sawle and on lichaman an mann, swa is Crist, G.o.d and mann, an Haelend, see leofa and rixa mid Faeder and Halgum Gaste on ealra worulda woruld. Amen.

AUGUST XV.

ON THE a.s.sUMPTION OF THE BLESSED MARY.

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

Then at last he composed this epistle to the holy widow Paula, and to the maiden of G.o.d, Eustochium, her daughter, and to all the maidenly company who were living with them, thus saying:

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

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

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

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

We read here and there in books, that very often angels came at the departure of good men, and with ghostly hymns led their souls to heaven.

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

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

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

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

Therefore is she more than a martyr, for she suffered that martyrdom in her soul which other martyrs suffered in their bodies. She loved Christ above all other men, and, therefore, was her pain also for him greater than other men's, and she made his death as her own death, for his suffering pierced her soul as a sword.

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

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

I pray you, rejoice in this festival: verily now to-day that glorious maiden ascended to heaven, that she, ineffably exalted with Christ, may for ever reign. The heavenly queen was to-day s.n.a.t.c.hed from this wicked world.

Again I say, rejoice that she, void of sorrow, is gone to the heavenly mansion. Let all earth be glad, for now to-day, through her deserts, happiness is increased to us all. Through our old mother Eve the gate of heaven's kingdom was closed against us, and again, through Mary it is opened to us, by which she herself has this day gloriously entered.

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

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

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

We will also relate to you concerning the end of the impious adversary of G.o.d, Julian.

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

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

He swore that he certainly saw them at his head in the evening. And he straightways returned to St. Mary's temple, and made known to the people what he had seen, and the destruction of the tyrant. He then went again to the holy martyr's sepulchre, and found his spear standing stained with blood.

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

If any one ask how this happened, we say, that this martyr had spent his life in a lay condition, when, through the persecution of heathen men, for belief in Christ, he was martyred; and christian men afterwards honourably deposited his holy body within the temple, together with his weapons.

Afterwards, when the holy queen sent him, as we have said a little before, his spirit swiftly went, and with a bodily weapon stabbed the foe of G.o.d, while his guards were looking on.

My dearest brothers, let us call with constant prayers to the holy mother of G.o.d, that she may intercede for us in {455} our necessities with her Son. It is very credible that he will grant much to her, who vouchsafed through her to be born a human being for the redemption of the world, who is ever G.o.d without beginning, and now exists, in one person, true man and true G.o.d, ever to eternity. So as every man exists in soul and body one man, so is Christ, G.o.d and man, one Saviour, who liveth and reigneth with the Father and the Holy Ghost for ever and ever. Amen.

VIII. [=KL]. SEPT.

Pa.s.sIO S[=CI] BARTHOLOMEI APOSTOLI.

Wyrd-writeras secga aet ry leodsc.i.p.as sind gehatene India. Seo forme India li to aera Silhearwena rice, seo oer li to Medas, seo ridde to am micclum ga.r.s.ecge; eos ridde India haef on anre sidan eostru, and on oere one grimlican ga.r.s.ecg. To yssere becom G.o.des apostol BARTHOLOMEUS, and eode into am temple to am deofolgylde Astaro, and swa swa aeleodig aer wunade. On am deofolgylde wunade swilc deofol e to mannum urh a anlicnysse spraec, and gehaelde untruman, blinde and healte, a e he sylf ?r awyrde. He derode manna gesihum, and heora lichaman mid mislic.u.m untrumnyssum awyrde, and andwyrde him urh a anlicnysse, aet hi him heora lac offrian sceoldon, and he hi gehaelde; ac he him ne heolp mid nanre haele, ac aa hi to him bugon, a geswac he aere lichamlican gedreccednysse, foran e he ahte a heora sawla. a wendon dysige men aet he hi gehaelde, aa he aere dreccednysse geswac.

a mid am e se apostol into am temple eode, a adumbode se deofol Astaro, and ne mihte nanum aera e he {456} awyrde gehelpan, for aes halgan G.o.des egnes neawiste. a lagon aer binnan am temple fela adligra manna, and daeghwomlice am deofolgylde offrodon; ac aa hi gesawon aet he heora helpan ne mihte, ne nanum andwyrdan, a ferdon hi to gehendre byrig, aer aer oer deofol waes gewurod, aes nama waes Beri, and him offrodon, and befrunon, hwi heora G.o.d him andwyrdan ne mihte? Se deofol a Beri andwyrde, and cwae, "Eower G.o.d is swa faeste mid isenum racenteagum gewrien aet he ne gedyrstlaec aet he furon orige oe sprece syan se G.o.des apostol Bartholomeus binnan aet tempel becom." Hi axodon, "Hwaet is se Bartholomeus?" Se deofol andwyrde, "He is freond aes aelmihtigan G.o.des, and i he com to yssere scire aet he aidlige ealle a haeengyld e as Indiscan wuria." Hi cwaedon, "Sege us his nebwlite, aet we hine oncnawan magon." Beri him andwyrde, "He is blaecfexede and cyrps, hwit on lichaman, and he haef steape eagan, and medemlice nosu, and side beardas, hwon harwencge, medemne waestm, and is ymbscryd mid hwitum oferslype, and binnan six and twentig geara faece: naes his reaf horig ne tosigen, ne his scos forwerode. Hund sion he big his cneowa on daege, and hund sion on nihte, biddende his Drihten. His stemn is swylce ormaete byme, and him fara mid G.o.des englas, e ne geafia aet him hunger derige, oe aenig ateorung.

aefre he bi anes modes, and glaed urhwuna. Ealle ing he foresceawa and wat, and ealra eoda gereord he cann. Nu iu he wat hwaet ic sprece be him, foran e G.o.des englas him eowia, and ealle ing cya. onne ge hine seca, gif he sylf wyle, ge hine gemeta; gif he nele, solice ne finde ge hine. Ic bidde eow aet ge hine geornlice biddon aet he hider ne gewende, elaes e G.o.des englas e him mid synd me gebeodon aet hi minum geferan Astaro gebudon." And se deofol mid isum wordum suwode.

Hi gecyrdon ongean, and sceawodon aelces aeleodiges mannes andwlitan and gyrlan, and hi nateshwon, binnan {458} twegra daga faece, hine ne gemetton.