教牧守則·對話錄與書信 第 379 章

Gregory to Maurice Augustus. In his most serene commands, the piety of my lords, while it took care to reprove me for certain things, in sparing me spared me not at all. For in them he calls me a fool, under the name of urbane simplicity. For in sacred Scripture, when simplicity is set down in a good sense, it is watchfully often joined to prudence and rectitude. Whence also of blessed Job it is written: He was a man simple and upright (Job 1:1). And the blessed Apostle Paul admonishes, saying: Be simple in evil, and prudent in good (Romans 16:19). And by her very self Truth admonishes, saying: Be prudent as serpents, and simple as doves (Matthew 10:16).

Indicating that it is very useless if either prudence be lacking to simplicity, or simplicity to prudence. Therefore, that He might render His servants instructed in all things, He willed them to be both simple as doves and prudent as serpents, so that in them the cunning of the serpent might sharpen the simplicity of the dove, and the simplicity of the dove might temper the cunning of the serpent. I therefore, who in the most serene commands of my lords am declared simple, having been deceived by the cunning of Ariulf without prudence joined thereto, without doubt am called a fool — which I too myself confess to be so. For if your Piety were to be silent about this, the cases cry it aloud.

For if I had not been a fool, I would by no means have come to endure these things which I suffer in this place amid the swords of the Lombards. But in that matter which I reported concerning Ariulf, that he was ready with his whole heart to come over to the commonwealth, since I am not believed, I am even blamed for having lied. But although I am not worthy to be called a priest, I know that this is a grievous injury to a priest, that serving the truth, he should be thought false. And I have long known that more was believed to Nordulf than to me, more to Leo than to me, and now more credence is given to those who seem to be in the middle than to my assertions. And indeed, if the captivity of my land did not increase by daily moments, I would be silent, glad of my contempt and mockery.

But this also grievously afflicts me, that from that whereby I bear the charge of falsehood, thence Italy is daily led captive under the yoke of the Lombards. And while in nothing is credit given to my representations, the forces of the enemy monstrously increase. This nevertheless I suggest to my most pious lord, that he may think of me whatever evils he pleases, but concerning the welfare of the commonwealth and the cause of the deliverance of Italy, let him not readily lend his pious ears to just anyone, but let him believe deeds rather than words. As for priests (Cause 11, question 1, chapter 41), let not our lord be quick to be indignant with them out of earthly power, but with excellent consideration, on account of Him whose servants they are, let him so rule over them that he may also render them due reverence.

For in the divine utterances priests are sometimes called gods, sometimes angels. For also through Moses it is said of him who is to be brought to an oath: Bring him to the gods (Exodus 22:8), that is, to the priests. And likewise it is written: Thou shalt not detract from the gods (Ibid. 28), namely, from the priests. And the prophet says: The lips of the priest keep knowledge, and they shall seek the law from his mouth, because he is the angel of the Lord of hosts (Malachi 2:7). What wonder therefore if your Piety deign to honour those to whom, bestowing honour in His own word, God Himself even calls either angels or gods?

Ecclesiastical history also testifies that, when to the prince Constantine of pious memory accusations in writing had been offered against bishops, he indeed received the document of accusation, but, summoning those same bishops who had been accused, in their sight he burned the documents which he had received, saying: You are gods, appointed by the true God. Go, and among yourselves settle your causes, for it is not fitting that we should judge gods. In which sentence, nevertheless, O pious lord, he bestowed more upon himself out of humility than upon them out of the reverence he showed.

Before him indeed there were in the commonwealth pagan princes who, not knowing the true God, worshipped gods of wood and stone, and yet to their priests they bestowed the greatest honour. What wonder therefore if a Christian emperor deign to honour the priests of the true God, when the pagans, as we said before, princes knew how to render honour to priests who served gods of wood and stone? These things therefore I suggest to the piety of my lords, not for myself, but for all priests. For I am a sinful man. And because I daily offend almighty God without ceasing, I suspect that some remedy is sent me before His dread examination, in that I am daily smitten with unceasing plagues.

And I believe that you the more appease that same almighty Lord, the more strictly you afflict me who serve Him ill. For I had already received many plagues, and, upon the coming of my lords' commands, I found consolations which I did not hope for. If then I can, let me quickly enumerate these plagues. First, that peace was taken away from me, which I had made with the Lombards stationed in Tuscia without any loss to the commonwealth. Then, the peace being broken, soldiers were removed from the city of Rome. And indeed some were slain by the enemy, others were stationed at Narni and at Perugia; and, that Perugia might be held, Rome was abandoned.

After this a heavier plague was the coming of Agilulf, so that with my own eyes I beheld Romans bound by the neck with ropes like dogs, who were being led to France to be sold. And because we who were within the city, God protecting, escaped his hands, occasion was sought whereby we might seem to be culpable, namely, why the corn perished, which in this city can by no means be kept for a long while in abundance, as I have more fully indicated in another representation. And indeed concerning my own self I am in no wise troubled, because, my conscience being witness, I confess that I am ready to suffer whatever adversities, provided only that I may escape all these things with the salvation of my soul alone.

But concerning the glorious men Gregory the prefect and Castorius the master of soldiers I am not moderately afflicted, who both in no way neglected to do all that could be done, and endured most vehement labours of watches and of guarding the city in that same siege, and after all these things were struck with the grievous indignation of my lords. In which I plainly understand that it is not their own deeds, but my person, that weighs upon them. With whom, because they had laboured together in the tribulation, after the labour they are together tribulated. But as to the fact that the piety of my lords holds over me that fearful and terrible judgment of almighty God, I beg through the same almighty Lord that He may not do this any further.

For as yet we know not who there is of what sort, as Paul, that excellent preacher, says: Judge not before the time, until the Lord come, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts (1 Corinthians 4:5). This nevertheless I say briefly, that, unworthy and a sinner, I presume more upon the mercy of the coming Jesus than upon the justice of your Piety. And there are many things concerning His judgment which men are ignorant of, because perhaps the things which you praise, He will reprove; and the things which you reprove, He will praise.

Amid all these uncertainties, therefore, I return to tears alone, praying that the same almighty God may both here govern our most pious lord with His own hand, and in that terrible judgment find him free from all offences. And may He make me so to please men, if it be necessary, that I offend not His eternal grace. Gregory to Constantina Augusta. Since I know that my most serene Lady thinks upon the heavenly homeland and the life of her soul, I very greatly consider that I commit a fault if I keep silent about those things which, out of the fear of almighty God, ought to be suggested. (Gratian, 13, question 1, chapter

8.) When I had learned that many of the gentiles are in the island of Sardinia, and that they still, in the perverse manner of heathenism, devote themselves to the sacrifices of idols, and that the priests of that same island are sluggish in preaching our Redeemer, I sent thither one of the bishops of Italy, who, the Lord cooperating, led many of the gentiles to the faith. But he reported to me a sacrilegious matter, that those who sacrifice to idols in that place pay a fee to the judge, that it may be permitted them to do this. So that, when certain persons had been baptized and had already ceased to sacrifice to idols, still that same judge of the island exacts, even after baptism, that fee which they had before been accustomed to give for the sacrificing to idols.

And when the aforesaid bishop rebuked him, he answered that he had promised so great a subsidy that it could not be met save even out of such causes. The island of Corsica, moreover, is oppressed by so great an excess of exactors and by the burden of exactions, that those who are in it can scarcely meet what is exacted by selling their own sons. Whence it comes to pass that, the pious commonwealth being forsaken, the possessors of that same island are compelled to flee to the most abominable state of the Lombards. For what heavier, what crueller thing can they suffer from the barbarians than that, constrained and pressed, they should be compelled to sell their own sons?

In the island of Sicily, moreover, a certain Stephen, chartularius of the maritime parts, is said to work such great prejudices and so great oppressions — invading the properties of individuals, and, without any pleading of the causes, setting up notices of ownership upon possessions and houses — that if I should wish to relate the several of his deeds which have come to me, I could not fill up these things even in a great volume. Let my most serene Lady wisely look upon all these things, and restrain the groanings of the oppressed. For I do not suppose that these things have reached your most pious ears. For if they could have reached them, they would in no wise have remained thus until now. Which things are to be suggested to my most pious lord at a fitting time, that from his soul, from his empire, and from his children, he may remove so great a weight of sin.

I, who know that it will be said that whatever is gathered from the aforesaid islands is transmitted to us for the expenses of Italy — but I suggest to this end, that even if less of the expenses be granted in Italy, yet from his own empire he restrain the tears of the oppressed. For perhaps for this very reason so great expenses in this land profit less toward utility, because they are gathered with some admixture of sin. Let my most serene lords therefore command that it be not gathered with sin. And I know that even if but little be attributed to the utilities of the commonwealth, from this the commonwealth is much aided. And even if it perchance happen that it be less aided by lesser expenses, it is nevertheless better that we should not live temporally, than that you should find any obstacle to eternal life.

For consider what minds, what bowels of parents can be, when they sell off their own sons that they may not be tormented. But how one ought to have pity on the sons of others, this those well know who have their own. Wherefore let it suffice me to have briefly suggested these things, lest, if your Piety should not come to know those things which are done in these parts, the strict Judge should mulct me with the guilt of my silence.