To the metropolitans of Arles, according to ancient custom, the vicariate of the Apostolic See in the Gauls is delegated, 783. See Primate. Metz, a city of Lorraine, 1145. Bishop of Metz: Aigulfus, 1143, 1145. Fear. Let those who are held by fear advance to charity, 52. See Fear (Timor). Mevania, an episcopal city of Umbria, 564, 674. Gregory exhorts the people of Mevania to be unanimous in the election of a bishop, 564, 565. The care of the Church of Mevania is meanwhile committed to the presbyter Honoratus, 565, 674. Chrysanthus, bishop of Spoleto, is sent to ordain presbyters in the Church of Mevania and to confirm infants, 674. Michael, defensor of the Roman Church, having exercised the office of responsalis of the province of Ravenna, 667.
Migrare (to migrate) is sometimes taken for 'to transfer,' 732. He is called a soldier of the Roman Church, the subdeacon who serves in its clergy, 646. See Clerics. Soldiers were marked with known brands, 676. Six things necessary for a soldier, ibid. The conversion of soldiers in a monastery is for the most part sincere and perfect, 676. The emperor Maurice forbids soldiers to become monks, 675, 676, 677, 678. Soldiers who wished to become monks were to be tested for three years, 88. Gregory forbids soldiers to be received into monasteries without their own consent, 1057. Formerly soldiers were excluded from the clergy, 665. The resurrection of a certain soldier, after seeing the places of punishment and of blessedness, 432, 433. The furnishings of the Church, that is, vessels and sacred equipment, 533, 603, 693, 953, 697, 735, 951.
Minturnae, a city of Latium, 495. The Church of Minturnae was united to that of Formiae, and finally transferred to Gaeta, 495. Minulfus, a Lombard, a man devoted to prayer and almsgiving, 872. Miracles. The power of miracles is vindicated to the Church from the Old and New Testament, 109, 113, 114. The miracles recorded in sacred Scripture surpass all faith, 113. The certainty of the miracles performed before the army of the Lombards, 114. The holy Fathers relate things similar to the miracles narrated by St. Gregory, 115. The necessity of miracles in the fifth and sixth centuries, 114. The saints perform miracles either by prayer or by power, 261. Those who serve God more familiarly sometimes perform wonders by power, 264. Why more miracles are done through relics than through bodies, 276.
The life of the soul after death is to be weighed in the saints from the power of miracles, 380, 384. Frequent miracles at the tombs of martyrs prove that their souls live, 381. What miracles done in lowly things teach us, 192. Miracles are sometimes performed even by the reprobate, 1111. How much humility avails in the showing of miracles, 160. Why amid miracles the mind must be restrained, 1112. Examples of virtues are to be preferred to miracles, 115. By the miracles of the Fathers can be understood both the astonishing works of the virtues and the signs, 116. The Christian life is to be esteemed not from signs but from works, 205. A greater miracle is the conversion of a sinner than the resurrection of the dead, 321. Miracles performed at the death of certain servants of God. See Lombards.
The furnishings of the Church of Mirien, having been taken away, are to be restored to the bishop of this Church, 735. Misenum, a city of Campania in Italy, 696, 988. The visitation of the Church of Misenum is enjoined upon Fortunatus of Naples, 988. Bishop of Misenum: Benenatus, 587. Mercy toward one's neighbor, by what reward it is repaid, 1025. A twofold mercy is bestowed when the soul is provided for and bodily need is relieved, 823. Mercy and discipline ought not to be separated, 514. The mercy of God. See God. Mass. The sacrifice of the Mass offered for the dead frees them from punishments, 464; it was customarily celebrated for the departed, 468. The sacrifice of the Mass, efficaciously offered for the living placed in distress, 469. It imitates the sacrifice of the cross, 472.
With what disposition of heart we ought to hear or celebrate the Mass, ibid. When nocturnal pollution impedes the celebration of Mass and communion, 1161, 1162. Whence the Mass is so called, 1152. What it means for a 'missa' (dismissal) to be made, ibid. Formerly the custom of the Roman and Gallican Churches in celebrating the Mass was different, 1152. What is called a public Mass, 577, 827. Public Masses are not to be celebrated in oratories, 576, 577. See Oratory. Nor in monasteries, 1295. Yet sometimes they were celebrated in churches that lacked the honor of titles, 698. In monasteries many days formerly lacked the liturgy, 674. Daily attendance at Mass was not in use in the seventh century, ibid.
Nevertheless some are praised who at that time celebrated Mass daily, ibid. Why bishops were sometimes forbidden to celebrate public Masses in monasteries, 827. In what sense the people are said to celebrate the Mass, 697, 698. Formerly amid the solemnities of the Mass the names even of living strangers were customarily recited as a sign of communion, 719. What this recitation was called, ibid. Anciently longer prayers were recited in the celebration of the liturgy, 940. At what point of the Mass the Lord's Prayer was formerly said. See Lord's Prayer. Private Masses in the private dwellings in Gregory's time, 825. The mission said to have been made by St. Peter of preachers into various provinces is understood to have been made by the Apostolic See, 526.
A man's modesty impels others to love him, 487. St. Modestus, martyr. When his translation took place, 709. A modius was of twenty-four Roman pounds, or twelve ounces, 533. Likewise of sixteen sextarii, 533, 1241. The modii of grain to be received from the tenant-farmers of the Church should not be of more than eighteen sextarii, 533. The sum received from an unjust modius is distributed to the poor tenants, 1242. Those who love flatteries and praises are said to be clothed in soft garments, 1127. What 'momentum' and 'proprietas' are, 959, 960. What a momentary possession is, ibid. What a case concerning a 'momentum' is, 960. What the millstone of an ass signifies, 4. To disclose troubles inflicted is sometimes useful, 54. Monks are called Fathers, 393, 724.
This title of 'monks' is found among Greek and Latin writers, 724, 725. This custom was disapproved by St. Jerome, 723. He is no monk who seeks a possession on earth, 304. Excessive love of parents is harmful to a monk, 256. The monk's habit signifies contempt of the world, 1195. The tranquility of the monastic life, 152, 1091. Monks who do not give themselves to sacred reading are reproved, 626. For monks it is a great sin to live off another's offering and to neglect God's commandments, 626. For many, the monastic profession and life are necessary for salvation, 676. Let monks live according to the prescript of their rule, 693. Let monks ascend to the summit of the perfection they have begun, 857. Monastic vows. See Vow. Humility most befits monks, 599.
Woe again to the proud poor, ibid. The horrible end of the hypocritical monk, 441. — On the island of Palmaria and the other adjacent ones, boys before the eighteenth year of age are not to be received into the monasteries, 545. Monks are to be tested for two years, according to Gregory, 1056. Whether it may thence be concluded that those monks were not Benedictines, 1057. Monks are to be tested in lay habit, 1290. Servants are not to be admitted to the habit of conversion without their master's consent, 653, 654, 676. Justinian passed a contrary law, 676. A servant of the Church shook off the yoke of his master by monastic profession, 761. Gregory disapproved that those entangled in public administrations be barred from the monastic life, 675.
But with his opinion changed, he wished them first to be released from public accounts, 676, 898. Julian the Apostate forbade soldiers to be admitted to conversion, 676, 678. And so did the emperor Mauricius, 675, 676. Which Gregory entirely disapproved, 676, 677. Let soldiers not put on the monastic habit unless first tested for three years, 898. Gregory forbids them to be received without their own consent, 1057. Let a man not be received into a monastery if his wife has refused to convert, 827. Those coming to conversion with contrition are to be kindly received, 827. Slaves manumitted under the law that they should become monks are not permitted to desert the monastery, 955. — A certain monk, departing from the monastery through levity of mind, found a dragon on the road, 256.
Struck by fear of this, he returns to the monastery, 257. Cicero, the apostate monk, is to be restored to the Church of Misenum, 761. Fugitive monks are to be sought out and led back to the monastery, 590, 761, 884. Such men ought not to be defended by bishops, 885. Monks who have escaped from the monastery by flight are caught by a miracle, 1125 ff. Unstable monks are to be restrained, 530. Likewise the acephali and the irregular, 529. Vicious monks are to be restrained, 545, 538, 778, 1236, 1257. A fallen monk should not become abbot, 1260. If he has been made so, what is to be done, ibid. For their faults monks were formerly only excommunicated, 954, 955. Let such men not be granted communion by the presbyters of the diocese, 954, 955.
Lest monks be sometimes unjustly excommunicated, the bishop could take cognizance of the cause of the excommunication, 955. — Abbot Equitius kept monks away from conversation with nuns, 165. Those who dedicate their body to continence should not presume to dwell with women, 289. Monks who have taken wives are excommunicated, 522. A monk's marriage is invalid, ibid. Married monks are thrust back into their monasteries to be punished, 53. Let them be corrected with fitting amendment, 1055, 1056. Women are kept away from the island of Eumorphiana, lest they dwell any longer with monks, 544. Let monks not bring women into the monastery, 604, 722. Nor make them their godmothers, 722. Let monks not be held back from the divine ministries by the cares of business, 555.
The suits and business of a monastery are to be committed to a layman skilled in law, ibid. Let monks not be dragged before lay judges, 556. How the disputes of monks are to be settled, 603. It is full of blame for persons soldiering for God to contend over secular business, 949. It was formerly lawful for monks to make a will and to enter upon an inheritance, 539, 1217. By what reasoning their wills are valid, 1297 ff. By Gallic law monks are not heirs, 1217. See Testament. How a monk guilty of holding property is to be punished after death, 465. It is not permitted to monks to have anything of their own, ibid. Monks who keep private funds are to be rebuked, 530. With what penalty they are to be fined, ibid. A monk is rebuked for receiving napkins, 213.
How a monk was punished for theft, 1124. — The labor of copyists most befits monks, 169. Monks commonly devoted their effort to this labor, ibid. From the beginning of the Benedictine order, monks provided their sustenance neither by begging nor by working with their hands, 265, 304. Why Nonnosus was unwilling for monks to labor outside the monastery, 180. Monks were supported from the offerings of the faithful, 336, 337. Monks were not exempted from the guarding of the walls, 988. — Let monks always remain under the power of their abbots, 604, 1293. Let no one be promoted to any grade without the abbot's consent, ibid., 1223, 1294. Monks' churches are to be dedicated without public Masses, a baptistery, or a cardinal presbyter, 1043.
If monks ask for Masses, let them request a presbyter from the bishop, ibid. — Monks joined to the offices of clerics, and from the monastic life more fit for the clerical state, 727. Monks as legates of the Apostolic See, 567. For the minor orders and the subdiaconate itself, or at least for the intervals between orders, 503. A bishop is permitted, with the abbot's consent, to take monks to be raised to the presbyterate, 813. Whether formerly in monasteries there was no presbyter, or only one, and he brought in from outside, 697, 698. Many presbyters and deacons in monasteries in Gregory's age, 821, 833, 834, 891, 997. A monk made presbyter for the benefit of the monastery should continually persevere in it, ibid. He is to be chosen by the congregation, ibid.
Dometius, abbot and presbyter, 949. It was nowhere forbidden for clerics to pass over to the monks, 691. Why monks who have become clerics ought to have no power in the monasteries from which they came forth, 890, 906, 907. How dangerous it is for monks to pass over to the clerics' way of living, 530. A cleric who has become a monk should not return to the clerical state, unless, promoted by his own bishop to the priesthood, he is set over some church, ibid. — Monastic discipline is to be observed in the monasteries, 529. When it has collapsed, it is to be restored according to the canons, 632, 693. Monks easily stray from the right path if the guarding of discipline is not ever vigilant, 857.
He cannot keep strictness in a monastery who is daily compelled to remain in ecclesiastical ministry, 727. Monks are not accustomed to go outside without a companion, 1124. Nor ought they, 1195. Why monks returning from outside should approach to prayer, 1124. Monks who had eaten outside the monastery against the rule are rebuked, 236. — Why the earth several times cast out the buried little boy of the monks, 256. A certain monk restores life to a dead man by applying the dust of the altar, 320. That monk fled away for the sake of avoiding praise, 321. Two monks, hanged on a tree by the Lombards, were heard singing psalms after death, 404. A certain monk of Gregory's monastery sees three Prophets at the very point of death, 425.
The monastery was formerly a prison for delinquent clerics, 527. A bishop betakes himself to a monastery for the sake of penance, 902. Not only to criminals, but also to clerics and priests, the monasteries lie open for conversion, 530. Men of honorable rank, for their crimes, are to be relegated to monasteries in place of penance, after the manner of clerics, 643, 654, 979. Some care of monasteries is committed to visitor bishops, 691, 808. A monastery cannot be founded on another's estate against the owner's will, 695. Very many monasteries are united under one abbot by Gregory, 1085, 1086, 1136, 1172. This union is to be made with the bishop's authority unimpaired, 113. Monasteries of nuns ought not to adjoin communities of men, 1107 ff.
The baptistery is ordered to be removed from the monastery, so that monks may more securely be allowed to celebrate the work of God, 671. Gregory wishes the monastery to be freed from the disturbance of those coming in, 1049. At Rome the church of St. Pancras is united to a monastery, 697. Gregory opposes lest the monastery of Castellum come into the power of laymen, 921. Monasteries were, at the very beginning of the Benedictine order, endowed with very ample estates and revenues, 265, 922. Monks to whom possessions have been assigned for the necessities of life are not to be blamed, 304. By common law the goods of converts are acquired for the monastery at the very profession of the monk, 685, 686, 1021. Monks ceded their goods to the monastery, together with their proceeds and their debts, 675, 676.
That women, once they have entered a monastery, should not be detained by their betrothed, 867, 868. Laws and canons forbid the property of a monastery to be alienated under any title, 922. The will of a countrywoman in favor of a monastery, long neglected, is to be fulfilled, 946, 947. Goods taken from a monastery are to be restored to it, 950, 951, 981. Goods common to a monastery and a hospice are ordered to be divided, 1050. Let not bishops or others diminish the goods of monasteries, 1294. What an abbot acquires, he acquires not for himself but for the monastery, 1042. To an abbot made a bishop are returned the things he acquired after he was removed from the office of abbot; but not those he acquired while he was abbot, ibid. Gregory hands over the possession of a certain church to a monastery, 636, 637.
He orders ten solidi to be given annually to the monastery of Catania, 1232. He commands that a ship sent for the support of the monastery be immune from every forced service or burden, 1089. Let whatever is offered to the monasteries by the faithful benefit them, 763. — Exemption of monasteries. The chief cause of exemptions was the oppression of subjects, 498, 906, 1294. Or the avarice of prelates, 728. The exemptions of monasteries are far more ancient than Gregory the Great, 499. They were frequent in Africa, ibid. Let monasteries be in no way subject to any secular services, 604, 1295. Let the bishop arrange the causes and interests of monasteries, 981. Let the bishop bring no trouble to the monastery, beyond the diligence of discipline, 674.
Let the exemption of a monastery from the bishop's jurisdiction favor regular discipline, not the impunity of vices, 605. When the abbot has died, let bishops neither inventory nor administer the goods of the monastery, 602, 603, 604, 1294, 1293. If any causes arise, let them be referred to the elected abbots and God-fearing Fathers, 603. If an inventory of the monastery's goods must be made, let the abbot of the place make it, with other abbots accompanying, 604, 906, 1294. Let not the bishop celebrate public Masses in the monastery, 603, 604, 1295. Why this is forbidden to him, 603, 604, 605, 826, 827, 1295. Let it not be lawful for the bishop to place his chair in the monastery, ibid.
In monasteries the bishop should have no power of commanding, nor of making even the slightest ordinance, unless asked by the abbot, 604, 1295. This statute is to be observed by all bishops, 604, 1295. Let the bishop not visit the monasteries too frequently, lest they be burdened, 907. The ordination of the elected abbot is reserved to the bishop, 604. Let monasteries not be burdened by clerics, 815, 816. Let clerics not visit monasteries, unless they have been invited to perform the sacred mysteries, 890. The Neapolitan presbyters are ordered to celebrate Masses in the monastery of St. Martin, but it is forbidden that any trouble be brought upon the monks by them or by the bishop, 763. The things granted for the peace of monks are not to be violated, 1018.
Let no new customs be introduced in the monasteries, 590. The monastery of St. Cassian at Marseilles is exempted from the bishop's disposal, 858, 859. Nevertheless let him watch over the life and acts of the handmaids of God dwelling in it, and correct their faults, 859. The Classitan monastery is exempted from all jurisdiction of the bishops, 906 ff. That privilege was extended to all monasteries in a Roman council, 906. The privileges granted to the monastery of Montmajour outside the walls of the city of Arles by Pope Vigilius are confirmed by Gregory, 1019. Nuns are called by the Greeks Monastriae and Ascetriae, 872. Nuns were formerly not veiled immediately after the vow of virginity had been uttered, 692. Nuns formerly gave attention to copying the sacred books, 169.
To virgins dedicated to God some possessions were assigned by their parents, 328. Monks preached the word of God to neighboring nuns, 245. Nuns, especially those of advanced age, are called Mothers by Gregory, 393. Let a proven and industrious man be appointed for the monasteries of nuns, to manage their affairs, 688. Gregory takes care that the nuns suffer no want, 571. He judges that Rome was preserved by their holiness, 872. Let soldiers not dwell in their monasteries, 1005. Let their monasteries not adjoin communities of men, 1107 ff. Consecrated women are excommunicated for incontinence of tongue, 253. How they are to be restored to communion after death, ibid.
A certain virgin of Spoleto, against her father's will, takes on the habit of holy conversation, 328. By her example many vow virginity to God, ibid. By her command alone she casts a demon out of a man, and permits it to enter a swine, 328. Whether she ought to have granted the swine to the unclean spirit, ibid. Why a certain consecrated woman appeared half burned, 460. Let not nuns marry, 1293. Their marriages are forbidden under penalty of excommunication and sometimes of death, 686. Nuns, if they have married, are to be punished, 754. They are reckoned adulteresses, 688. Those who have married a nun are, after due penance has been performed, granted communion, 707. Wandering nuns are to be restrained, 688.
Nuns who have returned to the world are ordered to be recalled to the religious habit, and strictly kept in the monastery, 901. If anyone resists, let him be deprived of communion, ibid. Montecristo, an island in the Tyrrhenian Sea, 545. Gregory orders the irregular monks inhabiting this island to obey abbot Herosius, 545. By what rite the Monophysite heretics are to be reconciled, 1167, 1168. Those converted from their error are commended, 1212. Montana, a servant of the Roman Church, is given her freedom, 800. Montanus came forth from Phrygia, 1168. A boy suffering from elephantiasis is healed, 257. In Gregory's time almost the whole world was afflicted with diseases, 1032. What is to be done in sicknesses, ibid. Morena, a woman, 547. To die. The dying foretell things to come, 409, 425.
To a dying man appears the Author of life, 397. Sometimes the merit of the soul is declared not at death itself, but after death, 404. A dying monk sees three prophets meeting him, 423. Why the elect sometimes die hard, 405, 408. The death of the saints is often celebrated with heavenly praises, 393. Death happens in two ways: either by absence of living, or by quality of living, 802, 882. As each departs from here, so is he presented at the judgment, 441. Miracles worked at the death of certain servants of God. See Lombards. The expectation of death was the sole consolation of St. Gregory, 1233, 1238. Joy concerning death, 1237. The dead recalled to the living, 160, 201, 204, 233, 265, 320, 349. Signs from the dead are made for the exercise of the living, 301.
The dead are not to be mourned long by Christians, 1011. The dead returning to the body, 429, 432. The disposition made for the dead is to be observed in all ways, 1107. Moses was unwilling to preside over the multitude, and yet obeyed, 8. Within he considers the secrets of God, without he bears the burdens of carnal men, 19, 512. Always having recourse to the tabernacle in doubtful matters, he left an example to rulers, 19, 512. Moses, although he speaks with God, is judged by Jethro's rebuke, because he was serving earthly business, 25. He follows the counsel of the same man, ibid. By what art of charity he used, so that he might convert his kinsman Jethro from gentilehood to the people of God, 60. Seeing God angry with the people, what he did, 75. Moses coming out from the secret place of God and speaking to the people with veiled face, what it signifies, 99.
He was taught by an Angel in the desert, 156. He works many miracles, 1111 ff. And yet he is prohibited from entering the promised land, ibid. A pregnant woman can be baptized, 1157, 1158. A woman having her menses is not to be kept from entering the Church, 1158. Nor from communion, 1159. Those who abstain, however, are praised, ibid. Women who do not nurse their offspring are disapproved, 1158. Even the holiest women are to be removed from the company of holier men, 289. Likewise women strangers from the fellowship of priests, 1242, 1243. Women are produced as witnesses against clerics, 650, 651. In criminal cases the testimony of women is not received, ibid. By canon and Gallic law women are admitted to bear testimony, ibid.
An insane woman is healed, 273. Gregory forbids many monetary sins to be punished, but orders the impenitent to be chastised, 533. Censure of much speaking, 54. Much speaking exposes us naked to the enemy, ibid. One liable to much speaking cannot keep the rectitude of justice, 55. Clean. Who, after the washing, should neglect to be clean, 87. World. The foolish wisdom of the world, 40. Who passes over the figure of this world, 79, 875. The world itself deters us from love of it, 369. In this world nothing is stable, but all prosperity is confounded with adversity, 662. From the waves of the world we are called back to the shore of Christian rest, 875. What the vicissitude of this world may teach us, 662. He who loves the pomps of the world sees a dream while waking, 1077.
Whatever is bounded by an end ought not to be loved as something great, ibid. Let the mind despise the pomp of the world, 1233. The world designates carnal hearts, 1093. In this visible world nothing can be arranged except through a creature, 381. Why we do not yet perfectly know the things of this world, 445. The wretched state of the world in Gregory's time, 744. The ruin of the world is proved in the very effects of causes, 498. From the plagues of the earth Gregory believed the end of the world to be imminent, 445, 645, 703, 744, 875, 879, 984, 1032, 1166. What municipal records are, 577. Municipalities or towns formerly each had their own notary, ibid. What it is for fortifications to be built around the brick, 31. What it is for full security to be given by a creditor to a debtor, 724.
「munitio」（工事）意指什麼，1109、1111、1272。我們若先以謙卑安撫對我們有嫌隙的弟兄，神便為我們的過犯而收納我們的禮物，473。「禮物」（munera）多於「饋贈」（xenia），587。禮物不當盡收，不當於一切時候收，不當自一切人收，同上。一無所受是不近人情；來者不拒是最卑劣；盡數收受是最貪婪，同上。神不看禮物，乃看人心，1029。阿基利修道院的院長把慕撒按名召至天上，400。阿基利修道院的院長慕西庫，728。聖普登濟亞納堂的執事慕斯特路，611。可變性。一切受造物皆受制於可變性，661、662。字母 N 昔日為何被插入 totiens、quotiens 等詞中，564、565。
What 'munitio' (fortification) signifies, 1109, 1111, 1272. God accepts our gift in place of our fault, if we have first appeased by humility a brother who has something against us, 473. Gifts (munera) are more than presents (xenia), 587. Gifts are to be accepted neither all, nor at every time, nor from everyone, ibid. To accept from no one is inhuman; but from everywhere, most base; all things, most avaricious, ibid. God does not regard the gifts, but the heart, 1029. The abbot of the monastery of Agilis calls Musa by name to heaven, 400. Musicus, abbot of the monastery of Agilis, 728. Mustellus, deacon of the church of St. Pudentiana, 611. Mutability. All creatures are subject to mutability, 661, 662. Whence the letter N was formerly inserted in the words 'totiens', 'quotiens', etc., 564, 565.
Why Abigail concealed Nabal's fault, 57, 58. Nebuchadnezzar was turned into a beast on account of pride, 6. Narbonne, or Naro, a city of Gaul, 868. Narni, a city of Umbria, 288, 570. Bishops of Narni: Cassius, 289; Praejectus, 569; Constantius, 1288, 1291. Narses, the vigorous general who in the times of Justinian Augustus subdued the Goths in Italy, 412. He afterwards summoned the Lombards, ibid. Narses the patrician, whose valor shone forth against the Persians while Mauricius reigned, 492. Summoned by Phocas to punishment, he was burned with fire, ibid. He is called Count, 802; and a religious man, 876. See the alphabetical Index of the Letters. Nasas, a most wicked Jew, builds an altar under the name of Elias, and deceives the Christians, 652. The nose signifies discretion, 11, 90.
A large and crooked nose signifies immoderate subtlety of discretion, 11. Natalis, bishop of Cesena, 1264. Natalis, bishop of Salona, is rebuked for constant banquets and neglected pastoral care, 580, 581, 616. How he tries to excuse his banquets, 616, 617. He wrongly defends his negligence of sacred reading by the testimony of Scripture, 618. He promotes the archdeacon Honoratus to the priesthood, in order to cast him down from his grade, 581, 582, 618. He is ordered to restore this man to his former grade, 503, 581, 583, 584. He spurned the judgment of Pelagius II and Gregory, 618. The subdeacon Antoninus is charged with the execution of the penalty imposed against Natalis, 583. Jobinus, prefect of Illyricum, is asked by Gregory not to favor the party of Natalis, 585.