Therefore by the present order we have commanded your Experience that in this present ninth indiction you should give them forty solidi in gold, and thereafter, in the succeeding indictions, minister to them twenty solidi yearly, which may be reckoned to your accounts. Moreover to Paulinus, presbyter of the monastery of Saint Erasmus, which is situated on the side of Mount Soracte, and also to two monks serving in the oratory of Saint Archangel, which is known to be in the fortress of Lucullanum near the basilica of Saint Peter, we bid you give two solidi only, which likewise are to be reckoned to your accounts. Do therefore in such wise that you too may obtain a share of the reward of the outlay. (Book I, letter 24.) Likewise to the same:
If, having compassion, we run with kindly mind to the necessities of our neighbours, we shall without doubt find the Lord clement to our petitions. Palatina indeed, an illustrious woman, has intimated by continual pressure that she is subject to very many necessities. Therefore by the present authority we charge your Experience that you do not delay to give her, for her sustenance, thirty solidi yearly, which may afterwards be reckoned to your accounts. Do therefore in such wise that both you may receive the profit of a well-ministered reward, and you may bring our precepts to perfection. (Book I, letter 67, indiction 9.) Likewise to Peter the subdeacon:
It has been intimated to us that Marcellus of the Barunitan Church, there in the city of Palermo, in the monastery of Saint Adrian, assigned to penance, suffers not only need of food, but also endures too great trouble of nakedness. For which reason we find it necessary to charge your Strenuousness by the present order that for his food and clothing, and bedding for his continence, and an allowance for his servant boy, as much as you shall foresee to be enough, you should establish, so that his want and nakedness may by such provision be able to have relief; and that what you shall have assigned to that man may afterwards be able to be reckoned to your accounts.
Do therefore in such wise that you both fulfil our order, and you too, by well disposing this very thing, may be able to share in this same reward. (Book I, letter 18, indiction 9.) Likewise to the same: We have learned, the bearer of these presents informing us, that the monastery of Saint Archangel, which is established in Tropaea, has need of food. Therefore let your Experience diligently keep watch, so that if you shall recognize that the monks of that place conduct themselves well, in whom by manifest truth it shall be evident that they are in need, you shall hasten by all means, supported by this authority, to succour them, knowing that whatever you shall furnish by our precept is to be reckoned to your accounts.
But also the little plot of land belonging to our Church near it, which they assert is assessed at one solidus and two tremisses—if it is so—grant them to hold, under lease title, at the sum of one tremissis. Let it therefore be of your zeal to accomplish all these things thus, if, as we have said, its monks persist diligent in the service of God, as is fitting. (Book II, letter 1.) Likewise to the same: The divine precepts admonish us to love our neighbours as ourselves; and since we are bidden to love them with this charity, how much more ought we to succour them with aids in the necessities of their carnal wants, that we may relieve their straits, if not by all, at least by some supports?
Since therefore we have beheld the son of a most worthy man suffer need, not only by the loss of sight, but also by the poverty of want of food, we have judged it necessary, as far as possibility supplies, to furnish him with relief. Therefore by the present order we charge your Experience that year by year you should minister twenty-four measures of wheat, twelve measures of beans also, and twenty tithe-measures of wine, for the sustenance of his life, which may afterwards be reckoned to your accounts. Do therefore in such wise that the bearer of these presents may suffer no delays in receiving the gifts of the Lord [Another reading: may report to me no delays], and that you, on the day of the Lord, may be found a partaker of a well-dispensed reward. (Book I, letter
46.) Likewise Gregory to Cyprian the deacon: Cosmas says that, out of divers necessities of perils, he is bound by many debts, so that on account of them his sons, he says, are being detained by his creditors. Which matter, if it is so, has altogether moved us. Wherefore we exhort your Charity that, since it is a question of goods to be given to the poor, you investigate his case with the utmost subtlety; and if you find him truly so entangled by the aforesaid debts that there is no substance from which he can pay these very things off, you should see his aforesaid creditors, and, for the sake of recovering his sons, settle the matter for whatever amount you shall have ascertained.
And because he himself, as he says, has nothing wherewith to make restitution, pay it off from the goods of the poor by our present authority, knowing that whatever shall there be given, by your provision, is to be reputed to the tributes of our patrimony. (Book III, letter 58.) The same to the same: Zeno, our brother and fellow-bishop, has made known that some in his city are suffering need of nourishment. And since, as far as is possible, we desire to bring them some relief, therefore by these present writings we assign your Charity to give to our aforesaid brother a thousand measures of wheat, or, if he shall be able to bear away more, up to two thousand.
We exhort therefore that in furnishing these you bring no delay or excuse, to the end that, while time permits, he may both, with God's aid, return to his own without peril, and be able the sooner to succour those suffering need. (Book VI, letter 4, indiction 14.) Likewise Gregory to Eusebius, the religious abbot: Let your Charity believe me, that I was greatly saddened at your sadness, and the rest. Moreover we have caused a hundred solidi to be given to your Charity through Peter the subdeacon, which I beg you to receive without offence. (Book II, letter 36, indiction 10.) Likewise Gregory to Candidus the defensor: It befits the pontifical subsidy to be present to those suffering need.
For which reason we charge your Experience by the present authority that to Albinus, deprived of sight, the son of the late Martinus, a colonus, you cease not to furnish two tremisses each year without any delay, not doubting that this is without question to be reckoned to your accounts. (Book IV, letter 28.) Likewise Gregory to Fantinus the defensor: The bearer of these presents, Cosmas the Syrian, has declared that in the business which he was transacting he contracted a debt; which we believe to be true, both by the testimony of many others, and by his tears.
And because he owed one hundred and fifty solidi, I wished that his creditors should come to some agreement with him, since the law too holds that a free man is in no way to be held for a debt if there be no property that can be adjudged toward that debt. It is possible, then, as he asserts, to bring his creditors to consent to eighty solidi. But since it is much to demand eighty solidi from a man who has nothing, we have sent you sixty solidi through your notary, that you may speak subtly with those same creditors and give the reason why they cannot, according to the laws, hold his son whom they are said to hold. And if it can be done, let them come down to something less than we have given;
and whatever remains of those sixty solidi, hand it over to him, that with his son he may be able thereby to live. But if nothing remains, then strive to reduce that same sum of his debt, so that he may afterwards be free to labour for himself; yet do this so carefully that, once the solidi are received, they draw up for him in writing a full discharge. (Book IV, letter 45.) Likewise Gregory to Castorius, deacon and chartulary of Ravenna, among other things: The monk Valerianus, whom you handed over reformed to the monastery of blessed John situated in Classis, we without doubt wish to remain in that monastery.
Moreover, lest your Experience suffer any want in expenses, out of the revenues of the holy Roman Church which have there been gathered by your provision, we wish you to make all your expenses; and if anything be left over, bring it to us when you come. (Book V, letter 28.) Likewise Gregory to Romanus the defensor: The oracles of the divine precepts admonish us to furnish ecclesiastical assistance to those who are suffering want.
Since therefore our most beloved son the deacon Cyprianus has asserted that Gaudiosus, defensor of our see, who is proved to dwell at Syracuse, is constrained by the want of poverty, we therefore charge your Experience by the authority of these presents, that from the present second indiction you do not delay to give him six solidi each year; so that both he may enjoy the solace of this remedy, and you may know without doubt that what you have given is to be credited to your accounts. (Book IX, letter 39, second indiction.) Likewise Gregory to Libertinus, ex-praetor: How great is the straitness of this world that presses upon you, we are not unaware.
But since for those set in the utmost tribulation the only consolation is the mercy of the Creator, place your hope in Him, turn yourselves to Him with your whole mind—He who both justly permits whom He wills to be afflicted, and mercifully sets free him who trusts in Him. To Him therefore give thanks, and patiently endure whatever has been brought upon you. For it is the mark of a right mind to bless God not only in prosperity, but also to praise Him in adversities. In these things therefore which you suffer, let no murmur against the Lord creep into your heart, for to what end our Creator works this is unknown. For perhaps, noble son, set in prosperity you offended Him in something, whence He wishes to purge you with a merciful bitterness.
And therefore let neither temporal affliction break you, nor let the loss of goods torment you, for if in adversities, rendering thanks, you make God propitious to you by your patience, both the things that have been lost will be restored multiplied, and above these eternal joys are bestowed. But I beg you not to reckon it an injury that we have written that twenty yearly garments be provided for your servants through Romanus the defensor, for concerning the goods of blessed Peter the Apostle, though what is offered be small, they are ever to be received as a great blessing, since He will be able both here to bestow greater things upon you, and with almighty God to grant eternal benefits. (Book X, letter 31.) Likewise Gregory to Philip the presbyter:
I have received the letters of your Charity, in which you took care to make known to me that the venerable man Andreas the presbyter has departed from this light. At his release I rejoiced, because he has attained to the eternal joys which he ever sought. But concerning the solidi which were left at Jerusalem by our son the abbot Probus for the building of a xenodochium (hospice), that which had been resolved as to what ought to be done I could not change, but I have sent as a small blessing to your Holiness fifty solidi. (Book XIII, letter 29.) 56. It would be long and exceedingly difficult if I were to recount even after this manner the works of his almsgiving;
this I briefly affirm: that he both distributed unbidden to those who did not ask, and cheerfully ministered to all who asked of him. Whence to Elias, presbyter and abbot of the province of Isauria: 'The Gospels,' he says, 'as you commanded, we have sent.' And a little after: 'But you wished fifty solidi to be sent to you for the needs of your cell, which, thinking them to be much, you gave back ten of them to us, that we might send forty. But lest perchance even this should be too much, you deigned still to bestow yet others of them upon us. Yet because we found you exceedingly kind in your continence, responding in like manner to that same kindness, we have sent fifty. And lest perchance it should be too little, we add another ten.'
And lest indeed even this should be too little, we have caused another twelve to be joined thereto. In this moreover we recognize your charity, that you presume of us just as you ought to presume. (Book V, letter 37.) 57. Likewise to Julianus: Receiving the writings of your Glory, I opened them gladly to be read, but sadly folded them up again when read through. For in them it was said that out of a sense of shame you had for a long time kept silent to me the things that ought to have been spoken. And it is certain that he is loved less who is still blushed at. But now I am grieved, because I have learned that I am loved by you less than I had reckoned. In this, however, you greatly restrain me, if by diligently providing you assiduously seek out for me occasions of reward.
Nor ought it to be a matter of bashfulness for anyone to speak inopportunely of alms, when it is clear that he holds the goods not as his own but for dispensing to the poor. Concerning the occasions of reward, therefore, you ought to have acted freely with the bishop, even if you did not know what my mind might be in its love for you. For since we both wholly love your Glory, and hold, as you know, the place of dispensation in the goods of the poor, your bashfulness, I confess, was very blameworthy. This I therefore pursue by rebuking it with so many words, that I may utterly drive it out from your heart, and may have in occasions of reward great solace from your provision.
To your monastery, therefore, which was built by you in the city of Catania, we have appointed, by a page of precept issued through Adrianus, notary and rector of the patrimony, that ten solidi be given yearly. These we ask to be received without offence, for this is offered to you not as our oblation, but as the blessing of holy Peter, prince of the Apostles. (Book XIII, letter 19.) 58. Truly, because there are some who indeed bestow the things they have, but do not cease to snatch the goods of others which they do not possess, and while they eagerly desire to appear very munificent, they violently take away from those who have what they may bestow as if mercifully upon those who have not—here I insert two letters of Gregory, by which the innocence of his liberality may be wonderfully shown.
For he says in the letter to Pantaleo the notary: Your Experience is mindful of what and of what sort an oath he furnished at the most sacred body of blessed Peter the Apostle. Whence we too, being secure, have committed to him the cases of inquiry in the patrimony of the Syracusan region. It behoves you therefore always to have before your eyes your own faith and the fear of that same blessed Peter the Apostle, and so to act that you may be reprehensible neither by men in the present life, nor by almighty God in the last judgement.
Indeed, from the narration of Valerius our chartulary, we have learned that you found a modius (measure) of twenty-five sextarii, with which the coloni (tenant-farmers) of the Church were being compelled to give their grain—which we have utterly abhorred, and we grieved that you performed that same inquiry so tardily. But because you record that you have broken that same modius and made a just one, we rejoiced. Yet since the aforesaid chartulary also took care to indicate to us the sum which has already been collected in your Experience's hands from the frauds of the lessees in two territories, just as we rejoice that you have diligently acted, breaking the unjust modius;
so we also think concerning our past sins in this way, lest, if those things which the lessees fraudulently took from the rustics should come to us, the sins which were committed by them should be drawn upon us. And therefore we wish, with all faith and all purity, with the fear of almighty God considered, and the strictness of blessed Peter the Apostle recalled to memory, that your Experience should register through each estate the poor and needy coloni, and out of those moneys which were found in the frauds should purchase cows, sheep, and pigs, and distribute them to the individual poor coloni. This we wish you to do with the counsel of the most reverend man the lord bishop John and of Adrianus our chartulary and rector.
But if, for the sake of counsel, it be necessary, my son the lord Julianus too ought to be called in, in such wise that no other should know of this, but that it be altogether secret. You therefore among yourselves consider carefully whether the same continence (allowance) ought to be given to those same poor coloni in gold, or indeed in moneys. But whatever shall have been jointly resolved, first make a registration, as I said before, and afterwards strive to distribute to each according to the quality of his poverty. For I, as the Teacher of the Gentiles testifies, have all things, and abound; nor do I seek moneys, but a reward (Philippians iv). So then act, that on the day of judgement, concerning the same matter of reward which has been committed to your Experience, you may show me the fruit which you have produced.
But if you shall have acted purely and faithfully and vigorously, both here you will receive it in your sons, and afterwards you will have full recompense at the examination of the eternal Judge. (Book XI, letter 3.) Likewise the same to Peter the subdeacon: That we sent back your responsalis (agent) tardily—being entangled with the occupations of the Paschal festivity—we were not able to release him more speedily. But examining subtly all the matters concerning which you took care that determination should be made, how we have arranged them you shall learn below. We have learned that the rustics of the Church are grievously burdened in the prices of grain, so that the fixed sum is not observed for them at a time of abundance in the comparison.
And we have willed that, according to the public prices, at every time—whether the grain grows less or more—the measure of comparison be maintained for them. But the grain that perishes by shipwreck we wish to be reckoned (as lost) in all respects, yet in such wise that no negligence in transmitting be made by you, lest, while the time for transmitting is neglected, loss be generated from your fault.
But we have perceived it to be very iniquitous and unjust that anything be taken from the rustics of the Church for the sextariatica (measuring-fee), and that they be compelled to give by a larger modius than is brought into the granaries of the Church. Wherefore by the present admonition we command that grain never ought to be received from the rustics of the Church by a modius of more than eighteen sextarii, unless perchance there be something which the sailors, according to custom, take in addition, which they themselves attest is lost in the ships. We have learned also that in some places or manses of the Church a most unjust exaction is made, so that from seventy-three and a half (per hundred)—which is a shame to say—the lessees are exacted.
And still not even this suffices, but besides, something is said to be exacted according to a usage now of many years. Which thing we utterly detest, and wish to be cut off from the patrimony to the very root. But let your Experience weigh both this—what is taken over by the pound-weight—and, in other small burdens, whatever is received from the rustics beyond the equity of reason, and let it reduce all into the sum of the rent; and, as far as the strength of the rustics can bear, let them pay the full and weighty rent at seventy per (measure of) wine, and let them not be obliged to exact either carob-pods beyond the pounds, nor a larger pound, but by your estimation, so far as their capacity suffices, let it grow into the sum of the rent, and so let no foul exaction at all be made.
But lest after my death these same burdens which we now withdraw from the imposition, and have caused to grow into the head (principal) of the rent, should again be added under any pretext, and the sum of the rent be found increased, and the rustics be compelled besides to pay the burdens of the addition—we wish that you make the receipts of security concerning the rents in such wise that, first, you state that each one ought to pay so much rent, the carob-pods, the vegetables, or the grain-dues being there set aside. But what used to accrue from these small items to the use of the rector, we wish that from the present order it come to your use. Above all, we wish you to attend carefully to this, that unjust weights be not employed in exacting the rents;
but if you find any such, break them, and set up new and correct ones; for my son the deacon Servusdei has already found such things as displeased him, but he had not license to change these. Above just weights, therefore, apart from the excepted and cheap victuals, we wish nothing else to be exacted from the coloni of the Church. Moreover, we have learned that the first payment of the burdatio (land-tax) grievously straitens our rustics, so that before they are able to sell their produce, they are compelled to pay the tributes. And while they receive loans of this from public tax-collectors, since they have nothing of their own whence to give, they pay heavy interest from that same benefit. Whence it comes to pass that they are straitened by grievous losses.
Whence by the present admonition we command that no more than eighteen sextarii ever be exacted, and that whatever they were able to receive as a loan from strangers for that same cause be given by your Experience out of the public (funds), and be received from the rustics of the Church little by little, as they shall have the means; lest, while they are straitened at the (due) time, that which could afterwards have sufficed them for payment, being first compelled, they sell too cheaply, and this in no way suffice them. It has also come to us that from the marriages of the rustics immoderate fees are received. Concerning which we command that every marriage-fee in no way exceed the sum of one solidus. If any are poor, they ought to give even less.
But if any are rich, let them by no means transgress the aforesaid sum of one solidus. This marriage-fee we in no way wish to be reckoned in our account, but to profit to the advantage of the lessees. We have learned also that, when certain lessees die, their kinsfolk are not permitted to succeed, but their goods are drawn to the uses of the Church. Concerning which matter we determine that the kinsfolk of the dying who dwell in the possession of the Church ought to succeed them as heirs, nor should anything of the substance of the dying be withdrawn. But if anyone leave little children behind, until they come to such an age that they are able to govern their own substance, let cautious persons be chosen to whom the goods of their parents ought to be handed over for safekeeping.
We have learned also that if anyone of the household (familia) commits a fault, vengeance is taken not on himself, but on his substance. Concerning which matter we command that whoever commits a fault be indeed punished in himself, as is fitting, but let there be complete abstention from his goods, unless perchance some small thing which can profit to the use of the executor who shall have been sent to him. We have learned also that, whenever a lessee has unjustly taken away anything from his colonus, this indeed is exacted from the lessee, but is not restored to him from whom it was taken.
Concerning which matter we command that whatever has been violently taken from anyone of the household be restored to that same one from whom it was taken, and not profit to our advantage, lest we ourselves seem to be authors of the violence. Moreover, we wish that whenever you send those who are in the service of your Experience on any matters which are outside the patrimony, they should indeed receive small fees from these, yet in such wise that these profit to their advantage, so that they seek no fees of gain thence for themselves under the appearance of our advantage, for we do not wish the purse of the Church to be defiled with foul gains.
We command also that your Experience take the utmost care to observe this: that lessees on the estates of the Church never be (appointed) for a fee, lest, while a fee is sought, the lessees be frequently changed. From which changing what else is brought about, but that the ecclesiastical estates are never cultivated? But let even the leaseholds themselves be moderated according to the sum of the rent. Through cells and cellars we do not wish more to be received from the estates of the Church than is customary. But those things which we ordered to be procured, let them be procured from strangers. It has moreover come to us that three pounds of gold were unjustly taken from Peter, lessee of Subpatriana:
concerning which matter make subtle inquiry of Fantinus the defensor, and if they were manifestly, unjustly, and improperly taken, restore them without any delay. We have learned also that the rustics again paid the burdatio (land-tax) which Theodosius, though already exacted from them, had by no means paid over, so that they were exacted twice over. This was done because his substance did not suffice for the debt to the Church. But since we have been informed through our son the deacon Servusdei that this same loss can be sufficiently made good out of the goods of his substance, we wish that five hundred and seven solidi be restored to those same rustics without any diminution, lest they seem to have been exacted twice over.
But if above the loss of the rustics there also remain forty solidi from the goods of Theodosius, which you are said to have in your keeping, we wish that they be returned to his daughter, so that she may recover her own goods which she had given in pledge. To her also we wish her father's little casket to be restored. Campanianus, the glorious Master of Soldiers, had left twelve solidi yearly to John his notary from the Varronian estate: these we command to be given without any doubt each year to the granddaughter of Euplus the lessee, although he has received all the movables of that same Euplus, save only the solidi. We wish you also to give from that man's solidi twenty-five solidi.
Some silver salver is said to have been pledged for one solidus, and a chalice is said to have been pledged for six solidi. Having questioned Dominicus the secretary, or others who can know, receive the debt (payment), and restore the aforesaid vessels. We give thanks, moreover, to your solicitude, because concerning the affair of my brother I charged you that you should send back his silver, and you consigned it to oblivion, as if something were being said to you by the lowest slave of yours. Let now, or at least at once, not your Experience but your negligence strive to fulfil this, or whatever of his you shall have learned to have been in the keeping of Antoninus, send it back with all speed.