One of Jerome's finest letters, written to console his old friend, Heliodorus, now Bp. of Altinum, for the loss of his nephew Nepotian who had died of fever a short time previously. Jerome tries to soothe his friend's grief (1) by contrasting pagan despair or resignation with Christian hope, (2) by an eulogy of the departed both as man and presbyter, and (3) by a review of the evils which then beset the Empire and from which, as he contended, Nepotian had been removed. The letter is marked throughout with deep and sincere feeling. Its date is 396 a.d.

1. Small wits cannot grapple large themes but venturing beyond their strength fail in the very attempt; and, the greater a subject is, the more completely is he overwhelmed who cannot find words to unfold its grandeur. Nepotian who was mine and yours and ours -- or rather who was Christ's and because Christ's all the more ours -- has forsaken us his elders so that we are smitten with pangs of regret and overcome with a grief which is past bearing. We supposed him our heir, yet now his corpse is all that is ours. For whom shall my intellect now labour? Whom shall my poor letters desire to please? Where is he, the impeller of my work, whose voice was sweeter than a swan's last song? My mind is dazed, my hand trembles, a mist covers my eyes, stammering seizes my tongue. Whatever my words, they seem as good as unspoken seeing that he no longer hears them. My very pen seems to feel his loss, my very wax tablet looks dull and sad; the one is covered with rust, the other with mould. As often as I try to express myself in words and to scatter the flowers of this encomium upon his tomb, my eyes fill with tears, my grief returns, and I can think of nothing but his death. It was a custom in former days for children over the dead bodies of their parents publicly to proclaim their praises and (as when pathetic songs are sung) to draw tears from the eyes and sighs from the breasts of those who heard them. But in our case, behold, the order of things is changed: to deal us this blow nature has forfeited her rights. For the respect which the young man should have paid to his elders, we his elders are paying to him.

2. What shall I do then? Shall I join my tears to yours? The apostle forbids me for he speaks of dead Christians as "them which are asleep." [1805] So too in the gospel the Lord says, "the damsel is not dead but sleepeth," [1806] and Lazarus when he is raised from the dead is said to have been asleep. [1807] No, I will be glad and rejoice that "speedily he was taken away lest that wickedness should alter his understanding" for "his soul pleased the Lord." [1808] But though I am loth to give way and combat my feelings, tears flow down my cheeks, and in spite of the teachings of virtue and the hope of the resurrection a passion of regret crushes my too yielding mind. O death that dividest brothers knit together in love, how cruel, how ruthless thou art so to sunder them! "The Lord hath fetched a burning wind that cometh up from the wilderness: which hath dried thy veins and hath made thy well spring desolate." [1809] Thou didst swallow up our Jonah, but even in thy belly He still lived. Thou didst carry Him as one dead, that the world's storm might be stilled and our Nineveh saved by His preaching. He, yes He, conquered thee, He slew thee, that fugitive prophet who left His home, gave up His inheritance and surrendered his dear life into the hands of those who sought it. He it was who of old threatened thee in Hosea: "O death, I will be thy plagues; O grave, I will be thy destruction." [1810] By His death thou art dead; by His death we live. Thou hast swallowed up and thou art swallowed up. Whilst thou art smitten with a longing for the body assumed by Him, and whilst thy greedy jaws fancy it a prey, thy inward parts are wounded with hooked fangs.

3. To Thee, O Saviour Christ, do we Thy creatures offer thanks that, when Thou wast slain, Thou didst slay our mighty adversary. Before Thy coming was there any being more miserable than man who cowering at the dread prospect of eternal death did but receive life that he might perish! For "death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's transgression." [1811] If Abraham, Isaac, and Jacob be in hell, who can be in the kingdom of heaven? If Thy friends -- even those who had not sinned themselves -- were yet for the sins of another liable to the punishment of offending Adam, what must we think of those who have said in their hearts "There is no God;" who "are corrupt and abominable" [1812] in their self-will, and of whom it is said "they are gone out of the way, they are become unprofitable; there is none that doeth good, no not one"? [1813] Even if Lazarus is seen in Abraham's bosom and in a place of refreshment, still the lower regions cannot be compared with the kingdom of heaven. Before Christ's coming Abraham is in the lower regions: after Christ's coming the robber is in paradise. And therefore at His rising again "many bodies of the saints which slept arose, and were seen in the heavenly Jerusalem." [1814] Then was fulfilled the saying: "Awake thou that sleepest, and arise from the dead, and Christ shall give thee light." [1815] John the Baptist cries in the desert: "repent ye; for the kingdom of heaven is at hand." [1816] For "from the days of John the Baptist the kingdom of heaven suffereth violence and the violent take it by force." [1817] The flaming sword that keeps the way of paradise and the cherubim that are stationed at its doors [1818] are alike quenched and unloosed by the blood of Christ. [1819] It is not surprising that this should be promised us in the resurrection: for as many of us as living in the flesh do not live after the flesh, [1820] have our citizenship in heaven, [1821] and while we are still here on earth we are told that "the kingdom of heaven is within us." [1822]

4. Moreover before the resurrection of Christ God was "known in Judah" only and "His name was great in Israel" alone. [1823] And they who knew Him were despite their knowledge dragged down to hell. Where in those days were the inhabitants of the globe from India to Britain, from the frozen zone of the North to the burning heat of the Atlantic ocean? Where were the countless peoples of the world? Where the great multitudes?

Unlike in tongue, unlike in dress and arms? [1824]

They were crushed like fishes and locusts, like flies and gnats. For apart from knowledge of his Creator every man is but a brute. But now the voices and writings of all nations proclaim the passion and the resurrection of Christ. I say nothing of the Jews, the Greeks, and the Romans, peoples which the Lord has dedicated to His faith by the title written on His cross. [1825] The immortality of the soul and its continuance after the dissolution of the body -- truths of which Pythagoras dreamed, which Democritus refused to believe, and which Socrates discussed in prison to console himself for the sentence passed upon him -- are now the familiar themes of Indian and of Persian, of Goth and of Egyptian. The fierce Bessians [1826] and the throng of skinclad savages who used to offer human sacrifices in honour of the dead have broken out of their harsh discord into the sweet music of the cross and Christ is the one cry of the whole world.

5. What can we do, my soul? Whither must we turn? What must we take up first? What must we pass over? Have you forgotten the precepts of the rhetoricians? Are you so preoccupied with grief, so overcome with tears, so hindered with sobs, that you forget all logical sequence? Where are the studies you have pursued from your childhood? Where is that saying of Anaxagoras and Telamon (which you have always commended) "I knew myself to have begotten a mortal"? [1827] I have read the books of Crantor which he wrote to soothe his grief and which Cicero has imitated. [1828] I have read the consolatory writings of Plato, Diogenes, Clitomachus, Carneades, Posidonius, who at different times strove by book or letter to lessen the grief of various persons. Consequently, were my own wit to dry up, it could be watered anew from the fountains which these have opened. They set before us examples without number; and particularly those of Pericles and of Socrates's pupil Xenophon. The former of these after the loss of his two sons put on a garland and delivered a harangue; [1829] while the latter, on hearing when he was offering sacrifice that his son had been slain in war, is said to have laid down his garland; and then, on learning that he had fallen fighting bravely, is said to have put it on his head again. What shall I say of those Roman generals whose heroic virtues glitter like stars on the pages of Latin history? Pulvillus was dedicating the capitol [1830] when receiving the news of his son's sudden death, he gave orders that the funeral should take place without him. Lucius Paullus [1831] entered the city in triumph in the week which intervened between the funerals of his two sons. I pass over the Maximi, the Catos, the Galli, the Pisos, the Bruti, the Scævolas, the Metelli, the Scauri, the Marii, the Crassi, the Marcelli, the Aufidii, men who shewed equal fortitude in sorrow and war, and whose bereavements Tully has set forth in his book Of consolation. I pass them over lest I should seem to have chosen the words and woes of others in preference to my own. Yet even these instances may suffice to ensure us mortification if our faith fails to surpass the achievements of unbelief.

6. Let me come then to my proper subject. I will not beat my breast with Jacob and with David for sons dying in the Law, but I will receive them rising again with Christ in the Gospel. The Jew's mourning is the Christian's joy. "Weeping may endure for a night but joy cometh in the morning." [1832] "The night is far spent, the day is at hand." [1833] Accordingly when Moses dies, mourning is made for him, [1834] but when Joshua is buried, it is without tears or funeral pomp. [1835] All that can be drawn from scripture on the subject of lamentation I have briefly set forth in the letter of consolation which I addressed to Paula at Rome. [1836] Now I must take another path to arrive at the same goal. Otherwise I shall seem to be walking anew in a track once beaten but now long disused.

7. We know indeed that our Nepotian is with Christ and that he has joined the choirs of the saints. What here with us he groped after on earth afar off and sought for to the best of his judgment, there he sees nigh at hand, so that he can say: "as we have heard so have we seen in the city of the Lord of hosts, in the city of our God." [1837] Still we cannot bear the feeling of his absence, and grieve, if not for him, for ourselves. The greater the happiness which he enjoys, the deeper the sorrow in which the loss of a blessing so great plunges us. The sisters of Lazarus could not help weeping for him, although they knew that he would rise again. And the Saviour himself -- to shew that he possessed true human feeling -- mourned for him whom He was about to raise. [1838] His apostle also, though he says: "I desire to depart and to be with Christ," [1839] and elsewhere "to me to live is Christ and to die is gain," [1840] thanks God that Epaphras [1841] (who had been "sick nigh unto death") has been given back to him that he might not have sorrow upon sorrow. [1842] Words prompted not by the fear that springs of unbelief but by the passionate regret that comes of true affection. How much more deeply must you who were to Nepotian both uncle and bishop, (that is, a father both in the flesh and in the spirit), deplore the loss of one so dear, as though your heart were torn from you. Set a limit, I pray you, to your sorrow and remember the saying "in nothing overmuch." [1843] Bind up for a little while your wound and listen to the praises of one in whose virtue you have always delighted. Do not grieve that you have lost such a paragon: rejoice rather that he has once been yours. As on a small tablet men depict the configuration of the earth, so in this little scroll of mine you may see his virtues if not fully depicted at least sketched in outline. I beg that you will take the will for the performance.

8. The advice of the rhetoricians in such cases is that you should first search out the remote ancestors of the person to be eulogized and recount their exploits, and then come gradually to your hero; so as to make him more illustrious by the virtues of his forefathers, and to show either that he is a worthy successor of good men, or that he has conferred lustre upon a lineage in itself obscure. But as my duty is to sing the praises of the soul, I will not dwell upon those fleshly advantages which Nepotian for his part always despised. Nor will I boast of his family, that is of the good points belonging not to him but to others; for even those holy men Abraham and Isaac had for sons the sinners Ishmael and Esau. And on the other hand Jephthah who is reckoned by the apostle in the roll of the righteous [1844] is the son of a harlot. [1845] It is said "the soul that sinneth, it shall die." [1846] The soul therefore that has not sinned shall live. Neither the virtues nor the vices of parents are imputed to their children. God takes account of us only from the time when we are born anew in Christ. Paul, the persecutor of the church, who is in the morning the ravening wolf of Benjamin, [1847] in the evening "gave food," [1848] that is yields himself up to the sheep Ananias. [1849] Let us likewise reckon our Nepotian a crying babe and an untutored child who has been born to us in a moment fresh from the waters of Jordan.

9. Another would perhaps describe how for his salvation you left the east and the desert and how you soothed me your dearest comrade by holding out hopes of a return: and all this that you might save, if possible, both your sister, then a widow with one little child, or, should she reject your counsels, at any rate your sweet little nephew. It was of him that I once used the prophetic words: "though your little nephew cling to your neck." [1850] Another, I say, would relate how while Nepotian was still in the service of the court, beneath his uniform and his brilliantly white linen, [1851] his skin was chafed with sackcloth; how, while standing before the powers of this world, his lips were discoloured with fasting; how still in the uniform of one master he served another; and how he wore the sword-belt only that he might succour widows and wards, the afflicted and the unhappy. For my part I dislike men to delay the complete dedication of themselves to God. When I read of the centurion Cornelius [1852] that he was a just man I immediately hear of his baptism.

10. Still we may approve these things as the swathing bands of an infant faith. He who has been a loyal soldier under a strange banner is sure to deserve the laurel when he comes to serve his own king. When Nepotian laid aside his baldrick and changed his dress, he bestowed upon the poor all the pay that he had received. For he had read the words: "if thou wilt be perfect, sell that thou hast, and give to the poor and follow me," [1853] and again: "ye cannot serve two masters, God and Mammon." [1854] He kept nothing for himself but a common tunic and cloak to cover him and to keep out the cold. Made in the fashion of his province his attire was not remarkable either for elegance or for squalor. He burned daily to make his way to the monasteries of Egypt, or to visit the communities of Mesopotamia, or at least to live a lonely life in the Dalmatian islands, [1855] separated from the mainland only by the strait of Altinum. But he had not the heart to forsake his episcopal uncle in whom he beheld a pattern of many virtues and from whom he could take lessons without going abroad. In one and the same person he both found a monk to imitate and a bishop to revere. What so often happens did not happen here. Constant intimacy did not produce familiarity, nor did familiarity breed contempt. He revered him as a father and every day admired him for some new virtue. To be brief, he became a clergyman, and after passing through the usual stages was ordained a presbyter. Good Jesus! how he sighed and groaned! how he fasted and fled the eyes of all! For the first and only time he was angry with his uncle, complaining that the burthen laid upon him was too heavy for him and that his youth unfitted him for the priesthood. But the more he struggled against it, the more he drew to himself the hearts of all: his refusal did but prove him worthy of an office which he was reluctant to assume, and all the more worthy because he declared himself unworthy. We too in our day have our Timothy; we too have seen that wisdom which is as good as gray hairs; [1856] our Moses has chosen an elder whom he has known to be an elder indeed. [1857] Nepotian regarded the clerical state less as an honour than a burthen. He made it his first care to silence envy by humility, and his next to give no cause for scandal that such as assailed his youth might marvel at his continence. He helped the poor, visited the sick, stirred men up to hospitality, soothed them with soft words, rejoiced with those who rejoiced and wept with those who wept. [1858] He was a staff to the blind, food to the hungry, hope to the dejected, consolation to the bereaved. Each single virtue was as conspicuous in him as if he possessed no other. Among his fellow-presbyters while ever foremost in work, he was ever satisfied with the lowest place. Any good that he did he ascribed to his uncle: but if the result did not correspond to his expectations, he would say that his uncle knew nothing of it, that it was his own mistake. In public he recognized him as a bishop; at home he looked upon him as a father. The seriousness of his disposition was mitigated by a cheerful expression. But while his laughter was joyous it was never loud. Christ's virgins and widows he honoured as mothers and exhorted as sisters "with all purity." [1859] When he returned home he used to leave the clergyman outside and to give himself over to the hard rule of a monk. Frequent in supplication and watchful in prayer he would offer his tears not to man but to God. His fasts he regulated -- as a driver does the pace of his horses -- according to the weariness or vigour of his body. When at his uncle's table he would just taste what was set before him, so as to avoid superstition and yet to preserve self-control. In conversing at entertainments his habit was to propose some topic from scripture, to listen modestly, to answer diffidently, to support the right, to refute the wrong, but both without bitterness; to instruct his opponent rather than to vanquish him. Such was the ingenuous modesty which adorned his youth that he would frankly confess from what sources his several arguments came; and in this way, while disclaiming a reputation for learning, he came to be held most learned. This he would say is the opinion of Tertullian, that of Cyprian; this of Lactantius, that of Hilary; to this effect speaks Minucius Felix, thus Victorinus, after this manner Arnobius. Myself too he would sometimes quote, for he loved me because of my intimacy with his uncle. Indeed by constant reading and long-continued meditation he had made his breast a library of Christ.

11. How often in letters from beyond the sea he urged me to write something to him! How often he reminded me of the man in the gospel who sought help by night [1860] and of the widow who importuned the cruel judge! [1861] And when I silently ignored his request and made my petitioner blush by blushing to reply, he put forward his uncle to enforce his suit, knowing that as the boon was for another he would more readily ask it, and that as I held his episcopal office in respect he would more easily obtain it. Accordingly I did what he wished and in a brief essay [1862] dedicated our mutual friendship to everlasting remembrance. On receiving this Nepotian boasted that he was richer than Croesus and wealthier than Darius. He held it in his hands, devoured it with his eyes, kept it in his bosom, repeated it with his lips. And often when he unrolled it upon his couch, he fell asleep with the cherished page upon his breast. When a stranger came or a friend, he rejoiced to let them know my witness to him. The deficiencies of my little book he made good by careful punctuation and varied emphasis, so that when it was read aloud it was always he not I who seemed to please or to displease. Whence came such zeal, if not from the love of God? Whence came such untiring study of Christ's law, if not from a yearning for Him who gave it? Let others add coin to coin till their purses are chock-full; let others demean themselves to sponge on married ladies; let them be richer as monks than they were as men of the world; let them possess wealth in the service of a poor Christ such as they never had in the service of a rich devil; let the church lose breath at the opulence of men who in the world were beggars. Our Nepotian spurns gold and begs only for written books. But while he despises himself in the flesh and walks abroad more splendid than ever in his poverty, he still seeks out everything that may adorn the church.

12. In comparison with what has gone before what I am now about to say may appear trivial, but even in trifles the same spirit makes itself manifest. For as we admire the Creator not only as the framer of heaven and earth, of sun and ocean, of elephants, camels, horses, oxen, pards, bears, and lions; but also as the maker of the most tiny creatures, ants, gnats, flies, worms, and the like, whose shapes we know better than their names, and as in all alike we revere the same creative skill; so the mind that is given to Christ shews the same earnestness in things of small as of great importance, knowing that it must render an account of every idle word. [1863] Nepotian took pains to keep the altar bright, the church walls free from soot and the pavement duly swept. He saw that the doorkeeper was constantly at his post, that the doorhangings were in their places, the sanctuary clean and the vessels shining. The careful reverence that he shewed to every rite led him to neglect no duty small or great. Whenever you looked for him in church you found him there.

In Quintus Fabius [1864] antiquity admired a nobleman and the author of a history of Rome, yet his paintings gained him more renown than his writings. Our own Bezaleel [1865] also and Hiram, the son of a Tyrian woman, [1866] are spoken of in scripture as filled with wisdom and the spirit of God because they framed, the one the furniture of the tabernacle, the other that of the temple. For, as it is with fertile tillage-fields and rich plough-lands which at times go out into redundant growths of stalk or ear, so is it with distinguished talents and a mind filled with virtue. They are sure to overflow into elegant and varied accomplishments. Accordingly among the Greeks we hear of a philosopher [1867] who used to boast that everything he wore down to his cloak and ring was made by himself. We may pass the same eulogy on our friend, for he adorned both the basilicas of the church and the halls [1868] of the martyrs with sketches of flowers, foliage, and vine-tendrils, so that everything attractive in the church, whether made so by its position or by its appearance, bore witness to the labour and zeal of the presbyter set over it.

13. Go on blessed in thy goodness! What kind of ending should we expect after such a beginning! Ah! hapless plight of mortal men and vanity of all life that is not lived in Christ! Why, O my words, do you shrink back? Why do you shift and turn? I fear to come to the end, as if I could put off his death or make his life longer. "All flesh is as grass and all the glory of man as the flower of grass." [1869] Where now are that handsome face and dignified figure with which as with a fair garment his beautiful soul was clothed? The lily began to wither, alas! when the south wind blew, and the purple violet slowly faded into paleness. Yet while he burned with fever and while the fire of sickness was drying up the fountains of his veins, gasping and weary he still tried to comfort his sorrowing uncle. His countenance shone with gladness, and while all around him wept he and he only smiled. He flung aside his cloak, put out his hand, saw what others failed to see, and even tried to rise that he might welcome new comers. You would have thought that he was starting on a journey instead of dying and that in place of leaving all his friends behind him he was merely passing from some to others. [1870] Tears roll down my cheeks and, however much I steel my mind, I cannot disguise the grief that I feel. Who could suppose that at such an hour he would remember his intimacy with me, and that while he struggled for life he would recall the sweetness of study? Yet grasping his uncle's hand he said to him: "Send this tunic that I wore in the service of Christ to my dear friend, my father in age, but my brother in office, and transfer the affection hitherto claimed by your nephew to one who is as dear to you as he is to me." With these words he passed away holding his uncle's hand and with my name upon his lips.

14. I know how unwilling you were to prove the affection of your people at such a cost, and that you would have preferred to win your countrymen's love while retaining your happiness. Such expressions of feeling, pleasant as they are when all goes well, are doubly welcome in time of sorrow. All Altinum, all Italy mourned Nepotian. The earth received his body; his soul was given back to Christ. You lost a nephew, the church a priest. He who should have followed you went before you. To the office which you held, he in the judgment of all deserved to succeed. And so one family has had the honour of producing two bishops, the first to be congratulated because he has held the office, the second to be lamented because he has been taken away too soon to hold it. Plato thinks that a wise man's whole life ought to be a meditation of death; [1871] and philosophers praise the sentiment and extol it to the skies. But much more full of power are the words of the apostle: "I die daily through your glory." [1872] For to have an ideal is one thing, to realize it another. It is one thing to live so as to die, another to die so as to live. The sage and Christian must both of them die: but the one always dies out of his glory, the other into it. Therefore we also should consider beforehand the end which must one day overtake us and which, whether we wish it or not, cannot be very far distant. For though we should live nine hundred years or more, as men did before the deluge, and though the days of Methuselah [1873] should be granted us, yet that long space of time, when once it should have passed away and come to an end, would be as nothing. For to the man who has lived ten years and to him who has lived a thousand, when once the end of life comes and death's inexorable doom, all the past whether long or short is just the same; except that the older a man is, the heavier is the load of sin that he has to take with him.

First hapless mortals lose from out their life

The fairest days: disease and age come next;

And lastly cruel death doth claim his prey. [1874]

The poet Nævius too says that

Mortals must many woes perforce endure.

Accordingly antiquity has feigned that Niobe because of her much weeping was turned to stone and that other women were metamorphosed into beasts. Hesiod also bewails men's birthdays and rejoices in their deaths, and Ennius wisely says:

The mob has one advantage o'er its king:

For it may weep while tears for him are shame.

If a king may not weep, neither may a bishop; indeed a bishop has still less license than a king. For the king rules over unwilling subjects, the bishop over willing ones. The king compels submission by terror; the bishop exercises lordship by becoming a servant. The king guards men's bodies till they die; the bishop saves their souls for life eternal. The eyes of all are turned upon you. Your house is set on a watchtower; your life fixes for others the limits of their self-control. Whatever you do, all think that they may do the same. Do not so commit yourself that those who seek ground for cavil may be thought to have rightly assailed you, or that those who are eager to imitate you may be forced to do wrong. Overcome as much as you can -- nay even more than you can -- the sensitiveness of your mind and check the copious flow of your tears. Else your deep affection for your nephew may be construed by unbelievers as indicating despair of God. You must regretim not as dead but as absent. You must seem to be looking for him rather than have lost him.

15. But why do I try to heal a sorrow which has already, I suppose, been assuaged by time and reason? Why do I not rather unfold to you -- they are not far to seek -- the miseries of our rulers and the calamities of our time? He who has lost the light of life is not so much to be pitied as he is to be congratulated who has escaped from such great evils. Constantius, [1875] the patron of the Arian heresy, was hurrying to do battle with his enemy [1876] when he died at the village of Mopsus and to his great vexation left the empire to his foe. Julian [1877] , the betrayer of his own soul, the murderer of a Christian army, felt in Media the hand of the Christ whom he had previously denied in Gaul. Desiring to annex new territories to Rome, he did but lose annexations previously made. Jovian [1878] had but just tasted the sweets of sovereignty when a coal-fire suffocated him: a good instance of the transitoriness of human power. Valentinian [1879] died of a broken blood vessel, the land of his birth laid waste, and his country unavenged. His brother Valens [1880] defeated in Thrace by the Goths, was buried where he died. Gratian, betrayed by his army and refused admittance by the cities on his line of march, became the laughing-stock of his foe; and your walls, Lyons, still bear the marks of that bloody hand. [1881] Valentinian was yet a youth -- I may say, a mere boy -- when, after flight and exile and the recovery of his power by bloodshed, he was put to death [1882] not far from the city which had witnessed his brother's end. And not only so but his lifeless body was gibbeted to do him shame. What shall I say of Procopius, of Maximus, of Eugenius, [1883] who while they held sovereign sway were a terror to the nations, yet stood one and all as prisoners in the presence of their conquerors, and -- cruellest wound of all to the great and powerful -- felt the pang of an ignominious slavery before they fell by the edge of the sword.

16. Some one may say: such is the lot of kings:

The lightning ever smites the mountain-tops. [1884]

I will come therefore to persons of private position, and in speaking of these I will not go farther back than the last two years. In fact I will content myself -- omitting all others -- with recounting the respective fates of three recent consulars. Abundantius is a beggared exile at Pityus. [1885] The head of Rufinus has been carried on a pike to Constantinople, and his severed hand has begged alms from door to door to shame his insatiable greed. [1886] Timasius, [1887] hurled suddenly from a position of the highest rank thinks it an escape that he is allowed to live in obscurity at Assa. I am describing not the misfortunes of an unhappy few but the thread upon which human fortunes as a whole depend. I shudder when I think of the catastrophes of our time. For twenty years and more the blood of Romans has been shed daily between Constantinople and the Julian Alps. Scythia, Thrace, Macedonia, Dardania, Dacia, Thessaly, Achaia, Epirus, Dalmatia, the Pannonias -- each and all of these have been sacked and pillaged and plundered by Goths and Sarmatians, Quades and Alans, Huns and Vandals and Marchmen. How many of God's matrons and virgins, virtuous and noble ladies, have been made the sport of these brutes! Bishops have been made captive, priests and those in minor orders have been put to death. Churches have been overthrown, horses have been stalled by the altars of Christ, the relics of martyrs have been dug up.

Mourning and fear abound on every side

And death appears in countless shapes and forms. [1888]

The Roman world is falling: yet we hold up our heads instead of bowing them. What courage, think you, have the Corinthians now, or the Athenians or the Lacedæmonians or the Arcadians, or any of the Greeks over whom the barbarians bear sway? I have mentioned only a few cities, but these once the capitals of no mean states. The East, it is true, seemed to be safe from all such evils: and if men were panic-stricken here, it was only because of bad news from other parts. But lo! in the year just gone by the wolves (no longer of Arabia but of the whole North [1889] ) were let loose upon us from the remotest fastnesses of Caucasus and in a short time overran these great provinces. What a number of monasteries they captured! What many rivers they caused to run red with blood! They laid siege to Antioch and invested other cities on the Halys, the Cydnus, the Orontes, and the Euphrates. They carried off troops of captives. Arabia, Phenicia, Palestine and Egypt, in their terror fancied themselves already enslaved.

Had I a hundred tongues, a hundred lips,

A throat of iron and a chest of brass,

I could not tell men's countless sufferings. [1890]

And indeed it is not my purpose to write a history: I only wish to shed a few tears over your sorrows and mine. For the rest, to treat such themes as they deserve, Thucydides and Sallust would be as good as dumb.

17. Nepotian is happy who neither sees these things nor hears them. We are unhappy, for either we suffer ourselves or we see our brethren suffer. Yet we desire to live, and regard those beyond the reach of these evils as miserable rather than blessed. We have long felt that God is angry, yet we do not try to appease Him. It is our sins which make the barbarians strong, it is our vices which vanquish Rome's soldiers: and, as if there were here too little material for carnage, civil wars have made almost greater havoc among us than the swords of foreign foes. Miserable must those Israelites have been compared with whom Nebuchadnezzar was called God's servant. [1891] Unhappy too are we who are so displeasing to God that He uses the fury of the barbarians to execute His wrath against us. Still when Hezekiah repented, one hundred and eighty-five thousand Assyrians were destroyed in one night by a single angel. [1892] When Jehosaphat sang the praises of the Lord, the Lord gave His worshipper the victory. [1893] Again when Moses fought against Amalek, it was not with the sword but with prayer that he prevailed. [1894] Therefore, if we wish to be lifted up, we must first prostrate ourselves. Alas! for our shame and folly reaching even to unbelief! Rome's army, once victor and lord of the world, now trembles with terror at the sight of the foe and accepts defeat from men who cannot walk afoot and fancy themselves dead if once they are unhorsed. [1895] We do not understand the prophet's words: "One thousand shall flee at the rebuke of one." [1896] We do not cut away the causes of the disease, as we must do to remove the disease itself. Else we should soon see the enemies' arrows give way to our javelins, their caps to our helmets, their palfreys to our chargers.

18. But I have gone beyond the office of a consoler, and while forbidding you to weep for one dead man I have myself mourned the dead of the whole world. Xerxes the mighty king who rased mountains and filled up seas, looking from high ground upon the untold host, the countless army before him, is said [1897] to have wept at the thought that in a hundred years not one of those whom he then saw would be alive. Oh! if we could but get up into a watch-tower so high that from it we might behold the whole earth spread out under our feet, then I would shew you the wreck of a world, nation warring against nation and kingdom in collision with kingdom; some men tortured, others put to the sword, others swallowed up by the waves, some dragged away into slavery; here a wedding, there a funeral; men born here, men dying there; some living in affluence, others begging their bread; and not the army of Xerxes, great as that was, but all the inhabitants of the world alive now but destined soon to pass away. Language is inadequate to a theme so vast and all that I can say must fall short of the reality.

19. Let us return then to ourselves and coming down from the skies let us look for a few moments upon what more nearly concerns us. Are you conscious, I would ask, of the stages of your growth? Can you fix the time when you became a babe, a boy, a youth, an adult, an old man? Every day we are changing, every day we are dying, and yet we fancy ourselves eternal. The very moments that I spend in dictation, in writing, in reading over what I write, and in correcting it, are so much taken from my life. Every dot that my secretary makes is so much gone from my allotted time. We write letters and reply to those of others, our missives cross the sea, and, as the vessel ploughs its furrow through wave after wave, the moments which we have to live vanish one by one. Our only gain is that we are thus knit together in the love of Christ. "Charity suffereth long and is kind; charity envieth not; charity vaunteth not itself, is not puffed up; beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth." [1898] It lives always in the heart, and thus our Nepotian though absent is still present, and widely sundered though we are has a hand to offer to each. Yes, in him we have a hostage for mutual charity. Let us then be joined together in spirit, let us bind ourselves each to each in affection and let us who have lost a son shew the same fortitude with which the blessed pope Chromatius [1899] bore the loss of a brother. Let every page that we write echo his name, let all our letters ring with it. If we can no longer clasp him to our hearts, let us hold him fast in memory; and if we can no longer speak with him, let us never cease to speak of him.

---

Footnotes:

[1805] 1 Thess. iv. 13.

[1806] Mark 5:39.

[1807] John 11:11.

[1808] Wisd. iv. 11, 14.

[1809] Hosea 13:15, LXX.

[1810] Hosea 13:14.

[1811] Romans 5:14.

[1812] Psalm 14:1.

[1813] Romans 3:12.

[1814] Matthew 27:52, 53.

[1815] Ephesians 5:14.

[1816] Matthew 3:2.

[1817] Matthew 11:12.

[1818] Genesis 3:24.

[1819] Cf. Letter XXXIX. 4.

[1820] 2 Corinthians 10:3.

[1821] Philippians 3:20.

[1822] Luke 17:21.

[1823] Psalm 76:1.

[1824] Virg. A. viii. 723.

[1825] Luke 23:38.

[1826] A Thracian tribe.

[1827] The words are quoted by Cicero (T. Q. iii. 13) apparently from the Telamon of Ennius. They are ascribed to Anaxagoras by Diog. Laert.

[1828] In his De consolatione of which only a few fragments remain.

[1829] Val. Max. v. 10.

[1830] In the first year of the Republic. Acc. to Livy (ii. 8) his son was not really dead.

[1831] The conqueror of Macedonia. He celebrated his triumph 167 b.c.

[1832] Psalm 30:5.

[1833] Romans 13:12.

[1834] Deuteronomy 34:8.

[1835] Joshua 24:30.

[1836] Letter XXXIX.

[1837] Psalm 48:8.

[1838] John 11:35.

[1839] Philippians 1:23.

[1840] Philippians 1:21.

[1841] i.e. Epaphroditus.

[1842] Philippians 2:27.

[1843] meden agan, ne quid nimis. A saying of one of the Seven Wise Men of Greece, 6th cent. b.c. See Grote iv. 127.

[1844] Hebrews 11:32.

[1845] Judges 11:1.

[1846] Ezekiel 18:4

[1847] Genesis 49:27.

[1848] Dedit escam. This is the reading of the LXX. The Vulgate, like the A.V., has "shall divide the spoil." Compare Letter LXIX. 6.

[1849] Acts 9:17. (Cf. Letter LXIX. 6.)

[1850] Letter XIV. 2.

[1851] For other allusions to a Roman officer's uniform see Letters LXXIX. 2 and CXVIII. 1.

[1852] Acts 10.p>[1853] Matthew 19:21.

[1854] Matthew 6:24.

[1855] Like Bonosus (Letter III. 4).

[1856] Wisd. iv. 9.

[1857] Numbers 11:16. Presbyterum. This name (afterwards contracted into Priest) is taken from that of the Elders of Israel.

[1858] Romans 12:15.

[1859] 1 Timothy 5:2.

[1860] Luke 11:5, 8.

[1861] Luke 18:1, 5.

[1862] Letter LII.

[1863] Matthew 12:36.

[1864] Jerome here confounds two distinct persons: C. Fabius Pictor was the painter; his grandson Q. Fabius the historian.

[1865] Exodus 31:2, 3.

[1866] 1 Kings 7:14. A mistake of Jerome. It was Hiram's father who was a Tyrian.

[1867] Hippias of Elis. See Cic. Or. iii. 32.

[1868] Conciliabula.

[1869] 1 Pet. i. 24.

[1870] A similar phrase occurs in Letter CXVIII. 4.

[1871] Plato, Phædo xii. Cic. T. Q. 1. 31.

[1872] 1 Corinthians 15:31, Vulgate.

[1873] Genesis 5:27.

[1874] Virg. G. iii. 66-68.

[1875] Died 361 a.d.

[1876] Julian.

[1877] Died 363 a.d.

[1878] Died 364 a.d.

[1879] Died 375 a.d.

[1880] Burned to death in a hut after the battle of Adrianople, 378 a.d.

[1881] Died 383 a.d. by the hand of Andragathius.

[1882] Strangled by Arbogastes at Vienne, 392 a.d.

[1883] Aspirants to the purple who were put to death, the first by Valens, the second and third by Theodosius.

[1884] Hor. C. II. x. 11, 12.

[1885] Banished by Eutropius who had owed his advancement to him.

[1886] The prime minister of Theodosius I. Shortly after the accession of Arcadius Gainas the Goth procured his assassination.

[1887] One of the generals of Theodosius I., banished to the Oasis at the instigation of Eutropius.

[1888] Virg. A. ii. 369.

[1889] i.e. the Huns have taken the place of the Chaldæans described in Habakkuk 1:8, LXX.

[1890] Virg. A. vi. 625-7.

[1891] Jeremiah 27:6.

[1892] 2 Kings 19:35.

[1893] 2 Chronicles 20:5-25.

[1894] Exodus 17:11.

[1895] Jornandes corroborates the account of the Huns here given by Jerome.

[1896] Isaiah 30:17.

[1897] Herod. vii. cc. 45, 46.

[1898] 1 Corinthians 13:4, 7, 8.

[1899] Bishop of Aquileia. His brother Eusebius was also a bishop.