To the Most Devout and Holy Brother, my fellow
Bishop Leander [a],
Gregory, the servant of God's servants.
I.
WHEN I knew you long since at Constantinople, my most blessed brother, at
the time that I was kept there by the affairs [b] of the Apostolical See, and
that you had been brought thither by an embassage, with which you were
charged, on counts touching the faith of the Wisigoths [c], I then detailed in
your ears all that displeased me in myself, since for late and long I
declined the grace of conversion, and after that I had been inspired with an
heavenly affection I thought it better to be still shrouded in the secular
habit. For though I had now disclosed to me what I should seek of the love
of things eternal, yet long-established custom had so cast its chains upon
me, that I could not change my outward habit: and while my purpose [animus]
still compelled me to engage in the service of this world as it were in
semblance only, many influences began to spring up against me from caring
for this same world, so that the tie which kept me to it was now no longer
in semblance only, but what is more serious, in my own mind. At length
being anxious to avoid all these inconveniences, I sought the haven of the
monastery, and having left all that is of the world, as at that time I
vainly believed, I came out naked from the shipwreck of human life. For as
the vessel that is negligently moored, is very often (when the storm waxes
violent) tossed by the water out of its shelter on the safest shore, so
under the cloak of the Ecclesiastical office, I found myself
[d] plunged on a
sudden in a sea of secular matters, and because I had not held fast the tranquillity of the monastery when in possession, I learnt by losing it, how
closely it should have been held. For whereas the virtue of obedience was
set against my own inclination to make me take the charge of ministering at
the holy Altar, I was led to undertake that upon the grounds of the Church
requiring it [sub Ecclesiae colore], which, if it might be done with
impunity, I should get quit of by a second time withdrawing myself; and
subsequently notwithstanding my unwillingness and reluctance, at the very
time when the ministry of the Altar was a heavy weight, the further burden
of the Pastoral charge was fastened on me, which I now find so much the more
difficulty in bearing, as I feel myself to be unequal to it, and as I cannot
take breath in any comfortable assurance in myself. For because, now that
the end of the world is at hand, the times are disturbed by reason of the
multiplied evils thereof, and we ourselves, who are supposed to be devoted
to the inner mysteries, are thus become involved in outward cares; just as
it happened then also when I was brought to the ministry of the Altar, this
was brought about for me without my knowledge, viz. that I should receive
the mighty charge of the Holy Order, to the end that I might be quartered
under less restraint [licentious excubarem] in an earthly palace,
whither indeed I was followed by many of my brethren from the monastery, who
were attached to me by a kindred affection [germana]. Which
happened, I perceive, by Divine dispensation, in order that by their
example, as by an anchored cable, I might ever be kept fast to the tranquil
shore of prayer, whenever I should be tossed by the ceaseless waves of
secular affairs. For to their society I fled as to the bosom of the safest
port from the rolling swell, and from the waves of earthly occupation; and
though that office which withdrew me from the monastery had with the point
of its employments stabbed me to death as to my former tranquillity of life,
yet in their society, by means of the appeals of diligent reading, I was
animated with the yearnings of daily renewed compunction. It was then that
it seemed good to those same brethren, you too adding your influence, as you
yourself remember, to oblige me by the importunity of their requests to set
forth the book of blessed Job; and as far as the Truth should inspire me
with powers, to lay open to them those mysteries of such depth; and they
made this too an additional burden which their petition laid upon me, that I
would not only unravel the words of the history in allegorical senses, but
that I would go on to give to the allegorical senses the turn of a moral
exercise, with the addition of somewhat yet harder, that I would crown [or
‘fortify,’ cingerem] the several meanings with testimonies, and that
the testimonies, which I brought forward, should they chance to appear
involved, should be disentangled by the aid of additional explanation.
II.
At first however, when in this obscure work, which hitherto had been
thoroughly treated by none before us, I learnt the extent and character of
the task to which I was forced, being overcome and wearied with the mere
burthen of hearing of it, I confess that I sank under it. Yet immediately,
when, in a strait between my alarms and my devout aspirations, I lifted up
the eyes of my mind to the Bestower of all gifts [James 1, 17], waiving my
scruples, I fixed my thoughts on this, that what an affection flowing from
the hearts of my brethren enjoined upon me, could not certainly be
impossible, I despaired, indeed, of being a match for these things, but,
stronger for my very despair of myself, I forthwith raised my hopes to Him,
by Whom the tongue of the dumb is opened, Who maketh the lips of babes to
speak eloquently, [Wisd. 10, 21], Who has marked the undistinguished and
brute brayings of an ass with the intelligible measures of human speech.
What wonder, then, that a simple man should receive understanding from Him,
Who whenever He willeth, utters His truth by the mouths of the very beasts
of burthen? Armed then with the strength which this thought supplied, I
roused mine own drought to explore so deep a well; and though the life of
those, to whom I was compelled to give my interpretation, was far above me,
yet I thought it no harm if the leaden pipe should supply streams of water
for the service of men. Whereupon, without further delay, I delivered the
former parts of the book, in presence, to the same brethren assembled before
me; and because I found my time to be then somewhat more free, in treating
of the latter portion I used dictation; and when longer intervals of time
were at my disposal, many things being added, a small number omitted, and
some few left as they were, all that had been taken down in my presence as I
spoke, I arranged in books with amendments. For when I was giving the last
part by dictation, I in like manner carefully considered the style in which
I had spoken the first part, so that my business was both with regard to
those parts, which I had given orally, by going through them with a careful
correction, to bring them up to somewhat like dictation, and with regard to
what I had dictated, that it should not greatly differ from the style of
colloquial delivery; so that the one being drawn out, and the other
contracted, that which unlike modes produced might be formed into a not
inconsistent whole. Though it must be added that the third portion of this
work I have so left for the most part as I gave it by word of mouth, because
the brethren, drawing me away to other things, would not have this to be
corrected with any great degree of exactness. Pursuing my object of obeying
their instructions, which I must confess were sufficiently numerous, now by
the work of exposition, now by the flights of contemplation, and now by
moral instruction, I have completed this work extending through thirty-five
books [volumina], and six tomes [codicibus], and hence I shall
be often found therein to put rather in the background the order of
exposition, and to employ myself at greater length upon the wide field of
contemplation and of moral instruction. But yet whosoever is speaking
concerning God, must be careful to search out thoroughly whatsoever
furnishes moral instruction to his hearers; and should account that to be
the right method of ordering his discourse, if, when opportunity for
edification requires it, he turn aside for a useful purpose from what he had
begun to speak of; for he that treats of sacred writ should follow the way
of a river, for if a river, as it flows along its channel, meets with open
valleys on its side, into these it immediately turns the course of its
current, and when they are copiously supplied, presently it pours itself
back into its bed. Thus unquestionably, thus should it be with everyone
that treats of the Divine Word, that if, in discussing: any subject, he
chance to find at hand any occasion of seasonable edification, he should, as
it were, force the streams of discourse towards the adjacent valley, and,
when he has poured forth enough upon its level of instruction, fall back
into the channel of discourse which he had proposed to himself.
III.
But be it known that there are some parts, which we go through in a
historical exposition, some we trace out in allegory upon an investigation
of the typical meaning, some we open in the lessons of moral teaching alone,
allegorically conveyed, while there are some few which, with more particular
care, we search out in all these ways together, exploring them in a
threefold method. For first, we lay the historical foundations; next, by
pursuing the typical sense, we erect a fabric of the mind to be a strong
hold of faith; and moreover as the last step, by the grace of moral
instruction, we, as it were, clothe the edifice with an overcast of
colouring. Or at least how are the declarations of truth to be accounted
of, but as food for the refreshment of the mind? These being handled with
the alternate application of various methods, we serve up the viands of
discourse in such sort as to prevent all disgust in the reader, thus invited
as our guest, who, upon consideration of the various things presented to
him, is to take that which he determines to be the choicest. Yet it
sometimes happens that we neglect to interpret the plain words of the
historical account, that we may not be too long in coming to the hidden
senses, and sometimes they cannot be understood according to the letter,
because when taken superficially, they convey no sort of instruction to the
reader, but only engender error; for here, for instance, it is said,
Under Whom they are bent who bear the world. [Job 9, 13]. Now in the
case of one so great, who can be ignorant that he never so fol1ows the vain
fictions of the poets, as to fancy the weight of the world to be supported
by the labour of the giants. Again, under the pressure of calamities he
exclaims, So that my soul chooseth strangling, and death rather than life.
[Jov 7, 15] Now who that is in his right senses could believe that a man of
so high praise, who in a word, we know, received from the Judge of that
which is within the reward of the virtue of patience, settled amidst his
afflictions to finish his life by strangling? And sometimes even the very
literal words forbid its being supposed that perchance they ought to be
understood according to the letter. Thus he says, Let the day perish
wherein I was born, and the night in which it was said, There is a man child
conceived. [Job 3, 3] And a little while afterwards he subjoins, Let
darkness seize it, and let it be involved in bitterness. [ver. 5] And
in cursing the same night he adds, Lo! let that night be solitary.
Assuredly this day of his birth, which rolled itself out in the mere
current of time, could never stand fast. In what way then did he wish it
might be involved in darkness? For having gone by, it no longer was,
neither yet, if it had existence in the nature of things, could it ever feel
bitterness; it is evident therefore that the words cannot possibly be
spoken of a day without feeling, when the wish expressed is that it be
struck with a feeling of bitterness; and if the night of his conception had
gone by, blended with the other nights, after what fashion would he have it
become solitary, which as it could not be arrested from the flight of time,
so neither could it be separated from union with the other nights. Again he
says, How long wilt Thou not depart from me, nor let me alone, till I
swallow down my spittle. [Job 7, 19] Yet he had said a little above,
The things which my soul refused to touch are as my sorrowful meat. [Job
6, 7] Now who does not know that spittle is more easily swallowed than
food? it is wholly inconceivable then in what connection he, who tells of
his taking food, declares that he cannot swallow his spittle. Again he
says, I have sinned; what shall I do unto thee, O Thou preserver of men?
[Job 7, 20] Or more unequivocally, Wouldest Thou destroy me by the
iniquities of my youth. [Job 13, 26] And yet in another answer he
subjoins, My heart shall not reproach me so long as I live. [Job 27,
6] How then does his heart not condemn him so long as he lives, who by a
public avowal testifies that he has been a sinner, for faultiness of
practice and acquittal of conscience can never meet together. Yet doubtless
whereas the literal words when set against each other cannot be made to
agree, they point out some other meaning in themselves which we are to seek
for, as if with a kind of utterance they said, Whereas ye see our
superficial form to be destructive to us, look for what may be found within
us that is in place and consistent with itself.
IV.
But sometimes, he who neglects to interpret the historical form of words
according to the letter, keeps that light of truth concealed which is
presented to him, and in laboriously seeking to find in them a further
interior meaning, he loses that which he might easily obtain on the outside.
Thus the Saint saith, if I have withheld the poor from their desire, or
have caused the eyes of the widow to fail; or have eaten my morsel myself
alone, and the fatherless hath not eaten thereof; . . . if I have seen any
perish for want of clothing, or any poor without covering; if his loins have
not blessed me, and if he were not warmed with the fleece of my sheep;
[Job 31, 16-20] where it is to be observed, that if these words be violently
strained to an allegorical signification, we make void all his acts of
mercy. For as the word of God, by the mysteries which it contains, exercises
the understanding of the wise, so usually by what presents itself on the
outside, it nurses the simple-minded. It presenteth in open day that
wherewith the little ones may be fed; it keepeth in secret that whereby men
of a loftier range may be held in suspense of admiration. It is, as it
were, a kind of river, if I may so liken it, which is both shallow [planus]
and deep, wherein both the lamb may find a footing, and the elephant float
at large. Therefore as the fitness of each passage requires, the line of
interpretation is studiously varied accordingly, in that the true sense of
the word of God is found out with so much the greater fidelity, in
proportion as it shifts its course through the different kinds of examples
as each case may require.
V.
This exposition being such as I have described, I have transmitted to your
Blessedness for your inspection, not as being due for its worth's sake, but
because I remember that I promised it on your making the request. In which
whatsoever your Holiness may discover that is languid or unpolished, let it
be most readily excused in proportion as the circumstance is known that it
was said in a state of sickness; for when the body is worn down with
sickness, the mind being also affected, our exertions to express ourselves
likewise become faint. For many a year's circuit has gone by since I have
been afflicted with frequent pains in the bowels, and the powers of my
stomach being broken down, makes me at all times and seasons weakly; and
under the influence of fevers, slow, but in constant succession, I draw my
breath with difficulty; and when in the midst of these sufferings I ponder
with earnest heed, that according to the testimony of Scripture, He
scourgeth every son whom He receiveth; [Heb. 12, 6] the more I am
weighed down by the severity of present afflictions, from my anticipations
for eternity, I gather strength to breathe with so much the better
assurance. And perchance it was this that Divine Providence designed, that
I a stricken one, should set forth Job stricken, and that by these scourges
I should the more perfectly enter into the feelings of one that was
scourged. Yet it will be evident to all that consider the thing aright,
that bodily ailment hinders the pursuits wherein I labour, and that with no
slight power of opposition in this respect, that, when the powers of the
flesh are not strong enough to discharge the office of speech, the mind
cannot adequately convey its meaning. For what is the office of the body
saving to be the organ of the mind; and though the musician be ever so
skilled in playing [cantandi], he cannot put his art in practice
unless outward aids accord with himself for that purpose, for we know that
the melody [canticum] which the hand of the proficient bids, is not
rightly given back by instruments that are out of order; nor does the wind
express his art, if the pipe, gaping with crevices, gives a grating sound.
How much more affected in quality then is a thing like this exposition of
mine, wherein the grace of delivery is so dissipated by the broken condition
of the instrument, that no contrivance of skill can avail to recover it!
But I beg that in going through the statements of this work, you would not
seek the foliage of eloquence therein: for by the sacred oracles the vanity
of a barren wordiness is purposely debarred those that treat thereof, in
that it is forbidden to plant a grove in the temple of God. And doubtless we
are all of us aware, that as often as the overrank crop shews stalks that
abound in leaves, the grains of the ears are least filled and swelling. And
hence that art of speaking itself, which is conveyed by rules of worldly
training, I have despised to observe; for as the tenor of this Epistle also
will tell, I do not escape the collisions of metacism, nor do I avoid the
confusion of barbarisms, and I slight the observing of situations and
arrangements, and the cases of prepositions; for I account it very far from
meet to submit the words of the divine Oracle to the rules of Donatus. For
neither are these observed by any of the translators thereof, in the
authoritative [auctoritate] text of Holy Writ. Now as my
exposition takes its origin from thence, it is plainly meet that this
production, like a kind of offspring, should wear the likeness of its
mother. Now it is the new Translation that I comment on; but when a case to
be proved requires it, I take now the new and now the old for testimony,
that as the Apostolic See, over which I preside by ordinance of God, uses
both, the labours of my undertaking may have the support of both.
______________________________________
[a] Leander, who
is honoured as a Saint and Doctor in Spain, was a native of Carthagena; his
father Severianus was brother in law to Theodoric king of the Ostrogoths.
He early devoted himself to a monastic life, and after a long continuance in
it he was made Bishop of Seville, where he maintained the Faith against the
Arianism which then prevailed, and received Herminigild, who reigned there
under his father Liuvigild, into the church. He went on an embassy to
the Emperor Tiberius as presently stated, after which he returned to Spain,
but was banished for a time by Liuvigild, who, however, on his deathbed
appointed him tutor to his son Recared, whom he converted from Arianism, and
with his assistance established the Catholic Faith amongst the Wisigoths and
Suevi. He took part (and perhaps presided, see Baronius An. 589. s.
ix. and xliv. Boll. Act. Sanct. Ap. xiii. p. 277.) in the third Council of
Toledo, in which the Goths were united to the Catholic Church, A.D. 589.
He died in 595. He wrote a rule for Virgins to his sister Florentina,
which is extant in Holstein's Codex Regularum, a Homily of his, on the
conversion of the Goths, accompanies the acts of the Synod of Toledo, and
the Mozarabic Missal is said by some to be founded on one arranged by him;
his other works are lost. See Cave, Hist. Lit. an. 585. also the
Isidoriana of Arevalus in his edition of St. Isidore, Rome 1797. There
are three epistles of St. Gregory to Leander, Lib. i. Ep. 43, companying the
Pallium. His brother Fulgentius, Bp. of Carthagena and Eceja, Bolland.
Jan. xiv. p. 971. and his sister Florentina, Ap. xiv. and Jun xx. who
devoted herself to a life of Virginity, are locally honoured as Saints.
He was succeeded in the See of Seville (then called Hispalis,) by his
younger brother St. Isidore.
[b] Responsa, these were
all matters concerning the Roman See, that were brought under the notice of
the Emperor, and the person intrusted with them was entitled Apocrisiarius.
He was the Pope's Ambassador at the Imperial Court with varying powers.
He was one of the Cardinal Deacons, for which reason S. Greg. on being
appointed to this office was ordained Deacon, vide Du Cange in voce
Apocrisiarius; also Bingham Antiq. b. iii. c. xiii. s. 6. where the office
is correctly described. vide Baronius Ann. tom. x. p. 378. (an. 583. xii.
xiii.) Gibbon speaks of St. Gregory's services at the Imperial Court thus;
'As soon as he had received the character of Deacon Gregory was sent to
reside at the Imperial Court, and he boldly assumed in the name of St. Peter
a tine of independent dignity which would have been criminal and dangerous
in the most illustrious layman of the empire." See his history x.xlv.
Lond. 1813. t. viii. p. 164. also p. 143.
[c] Herminigild was deposed by
Liuvigild, chiefly, it seems, for embracing the Catholic Faith. The
contemporary writers however, both St. Gregory of Tours and St. Isidore,
consider him to have acted wrongly toward his father. Baronious indeed
says that Leander went on an embassy to ask help for him from the Emperor,
which he obtained, but the Greed officers betrayed his cause. An
ancient Roman Breviary however says he went to Constantinople to attend the
Council, 'Pro confirmandis capitulis Sanctae Trinitatis,' to confirm the
articles on the Holy trinity. This he may have done previously, the
fifth General Council being A.D. 553. Herminigild was unsuccessful,
and obliged to leave his kingdom.
He found means however to return into
Spain, and maintained himself by the help of the Greeks against his father,
and it is at this time that his conduct in attempting a surprise is severely
blamed by St. Gregory of Tours, Hist. Franc. vi. 43. He was at last
overpowered, and taken prisoner. St. Gregory of Rome, Dial. iii. 31,
says, that he was then urged by his father to communicate with an Arian
Bishop, and after resisting alike promises and threats, was put to death.
he also mentions a supernatural light that surrounded his body. These
circumstances are not noticed by St. Isidore or St. Greg. of Tours.
Liuvigild however very soon after acknowledged privately the true faith, and
recalled Leander, and placed his son and successor Recared under his
direction. Herminigild is honoured as a Maryr by the Latin Church,
Apr. 13. See Isidorianna caps. xviii. and lxxxix. S. Isid. hist. Goth.
c. 49. The account of Mariana is more circumstantial, but seems partly
imaginary.
[d] He was sent to
Constantinople as Apocrisiarius immediately upon his ordination, Bar. an.
583. The Benedictive Biographer places the event earlier, in 578 or
579. life l. i. c. 5. op. t. iv. p. 211.
[e] There
BOOK I
