XVIII. KL. SEPT. AUGUST XV.
DE ASSUMPTIONE BEATÆ MARIÆ. ON THE ASSUMPTION OF THE BLESSED MARY.
Hieronimus se halga sacerd awrát ænne pistol be forðsiðe þære eadigan Marian, Godes cennestran, to sumum halgan mædene, hyre nama wæs Eustochium, and to hyre meder Paulam, seo wæs gehalgod wydewe. To þysum twam wifmannum awrát se ylca Hieronimus, menigfealde traht-bec, forðan ðe hi wæron haliges lifes men, and swiðe gecneordlæcende on boclicum smeagungum. Þes Hieronimus wæs halig sacerd, and getogen on Hebreiscum gereorde, and on Greciscum, and on Ledenum fulfremedlice; and he awende ure bibliothecan of Hebreiscum bocum to Leden spræce. He is se fyrmesta wealhstod betwux Hebreiscum, and Grecum, and Ledenwarum. Twa and hund-seofontig boca þære ealdan ǽ and þære niwan he awende on Leden to anre Bibliothecan, buton oðrum menigfealdum traht-bocum ðe he mid gecneordum andgite deopðancollice asmeade. Ða æt nextan he dihte þisne pistol to þære halgan wydewan Paulam, and to þam Godes mædene Eustochium, hyre dehter, and to eallum þam mædenlicum werode, þe him mid drohtnigende wæron, þus cweðende: Jerome the holy priest wrote an epistle on the decease of the blessed Mary, the mother of God, to a holy maiden, whose name was Eustochium, and to her mother Paula, who was a hallowed widow. To these two women the same Jerome wrote several treatises; for they were persons of holy life, and very diligent in book-studies. This Jerome was a holy priest, and instructed in the Hebrew tongue, and in Greek and Latin perfectly; and he turned our library of Hebrew books into the Latin speech. He is the first interpreter betwixt the Hebrews, and Greeks, and Latins. Seventy-two books of the old and of the new law he turned into Latin, to one 'Bibliotheca,' besides many other treatises which he profoundly devised with diligent understanding. Then at last he composed this epistle to the holy widow Paula, and to the maiden of God, Eustochium, her daughter, and to all the maidenly company who were living with them, thus saying:
Witodlice ge neadiað me þæt ic eow recce hu seo eadige Maria, on ðisum dægðerlicum dæge to heofonlicere wununge genumen wæs, þæt eower mædenlica heap hæbbe þas lac Ledenre spræce, hu þes mæra freolsdæg geond æghwylces geares ymbryne beo aspend mid heofonlicum lofe, and mid gastlicere blisse gemærsode sy, þylæs þe eow on hand becume seo lease gesetnys ðe þurh gedwolmen wide tosawen is, and ge þonne þa gehiwedan leasunge for soðre race underfon. Verily ye compel me to relate to you how the blessed Mary, on this present day was taken to the heavenly dwelling, that your maidenly society may have this gift in the Latin speech, how this great festival, in the course of every year, is passed with heavenly praise, and celebrated with ghostly bliss, lest the false account should come to your hand which has been widely disseminated by heretics, and ye then receive the feigned leasing for a true narrative.
Soðlice fram anginne þæs halgan godspelles ge geleornodon hu se heah-engel Gabriel þam eadigan mædene Marian þæs heofonlican Æðelinges acennednysse gecydde, and þæs Hælendes wundra, and þære gesæligan Godes cennestran þenunge, and hyre lifes dæda on þam feower godspellicum bocum geswutollice oncneowon. Iohannes se Godspellere awrát on Cristes þrowunge, þæt he sylf and Maria stodon mid dreorigum mode wið ðære halgan rode, þe se Hælend on gefæstnod wæs. Ða cwæð he to his agenre meder, "Ðu fæmne, efne her is þin sunu." Eft he cwæð to Iohanne, "Loca nu, her stent þin modor." Syððan, of þam dæge, hæfde se Godspellere Iohannes gymene þære halgan Marian, and mid carfulre þenunge, swa swa agenre meder, gehyrsumode. Verily from the beginning of the holy gospel ye have learned how the archangel Gabriel declared to the blessed Mary the birth of the Heavenly Prince, and the miracles of Jesus, and the ministry of the blessed mother of God and the deeds of her life ye have manifestly known from the four evangelical books. John the Evangelist wrote that, at Christ's passion, he himself and Mary stood with sorrowing mind opposite the holy rood, on which Jesus was fastened. Then said he to his own mother, "Thou woman, behold, here is thy son." Again he said to John, "Look now, here standeth thy mother." Afterwards, from that day, the Evangelist John had charge of the holy Mary, and with careful ministry obeyed her as his mother.
Drihten, þurh his arfæstnysse, betæhte þæt eadige mæden his cennestran þam clænan men Iohanne, seðe on clænum mægðhade symle wunode; and he forðy synderlice þam Drihtne leof wæs, to ðan swiðe, þæt he him þone deorwurðan maðm, ealles middangeardes cwéne, betæcan wolde; gewislice þæt hire clænesta mægðhád þam clænan men geþeod wære mid gecwemre geferrædene on wynsumre drohtnunge. On him bám wæs an miht ansundes mægðhades, ac oðer intinga on Marian; on hire is wæstmbære mægðhád, swa swa on nanum oðrum. Nis on nanum oðrum men mægðhád, gif þær bið wæstmbærnys; ne wæstmbærnys, gif þær bið ansund mægðhád. Nu is forði gehalgod ægðer ge Marian mægðhád ge hyre wæstmbærnys þurh þa godcundlican acennednysse; and heo ealle oðre oferstihð on mægðhade and on wæstmbærnysse. Ðeah-hwæðere, þeah heo synderlice Iohannes gymene betæht wære, hwæðere heo drohtnode gemænelice, æfter Cristes upstige, mid þam apostolicum werode, infarende and utfarende betwux him, and hi ealle mid micelre arwurðnysse and lufe hire þenodon, and heo him cuðlice ealle þing ymbe Cristes menniscnysse gewissode; forðan þe heo fram frymðe gewislice þurh þone Halgan Gast hi ealle geleornode, and mid agenre gesihðe geseah; þeah ðe þa apostoli þurh þone ylcan Gast ealle þing undergeaton, and on ealre soðfæstnysse gelærede wurdon. Se heah-engel Gabriel hi ungewemmede geheold, and heo wunode on Iohannes and on ealra þæra apostola gymene, on þære heofonlican scole, embe Godes ǽ smeagende, oðþæt God on þysum dæge hi genam to ðam heofonlican þrymsetle, and hi ofer engla weredum geufrode. The Lord, through his piety, committed the blessed maiden his mother to the chaste man John, who had ever lived in pure virginity; and on that account he was especially dear to the Lord, so much so that he would commit to him that precious treasure, the queen of the whole world: no doubt, that her most pure virginity might be associated with that chaste man with grateful fellowship in pleasant converse. In them both was one virtue of unbroken chastity, but a second attribute in Mary; in her is fruitful virginity, so as in no other. In no other person is there virginity, if there be fruitfulness; nor fruitfulness, if there be perfect virginity. Therefore now are hallowed both the virginity of Mary and her fruitfulness through the divine birth; and she excels all others in virginity and in fruitfulness. Nevertheless, though she was especially committed to the care of John, yet she lived in common, after Christ's ascension, with the apostolic company, going in and going out among them, and they all with great piety and love ministered to her, and she fully informed them of all things touching Christ's humanity; for she had from the beginning accurately learned them through the Holy Ghost, and seen them with her own sight; though the apostles understood all things through the same Ghost, and were instructed in all truth. The archangel Gabriel held her uncorrupted, and she continued in the care of John and of all the apostles, in the heavenly company, meditating on God's law, until God, on this day, took her to the heavenly throne, and exalted her above the hosts of angels.
Nis geræd on nanre bec nan swutelre gewissung be hire geendunge, buton þæt heo nu to-dæg wuldorfullice of þam lichaman gewát. Hyre byrigen is swutol eallum onlociendum oð þysne andweardan dæg, on middan þære dene Iosaphat. Seo dene is betwux þære dune Sion and þam munte Oliueti, and seo byrigen is æteowed open and emtig, and þær on-uppon on hire wurðmynte is aræred mære cyrce mid wundorlicum stán-geweorce. Nis nanum deadlicum men cuð hú, oððe on hwylcere tide hyre halga lichama þanon gebroden wære, oððe hwider he ahafen sy, oððe hwæðer heo of deaðe arise: cwædon þeah gehwylce lareowas, þæt hyre Sunu, seðe on þam þriddan dæge mihtilice of deaðe arás, þæt he eac his moder lichaman of deaðe arærde, and mid undeadlicum wuldre on heofonan rice gelogode. Eac swa gelice forwel menige lareowas on heora bocum setton, be ðam ge-edcucedum mannum þe mid Criste of deaðe arison, þæt hi ecelice arærede synd. Witodlice hi andetton þæt ða aræredan men næron soðfæste gewitan Cristes æristes, buton hi wæron ecelice arærede. Ne wiðcweðe we be þære eadigan Marian þa ecan æriste, þeah, for wærscipe gehealdenum geleafan, us gedafenað þæt we hit wenon swiðor þonne we unrædlice hit geseþan þæt ðe is uncuð buton ælcere fræcednysse. There is not read in any book any more manifest information of her end, but that she on this day gloriously departed from the body. Her sepulchre is visible to all beholders to this present day, in the midst of the valley of Jehosaphat. The valley is between Mount Sion and the mount of Olives, and the sepulchre appears open and empty, and thereupon is raised, in her honour, a large church, with wondrous stone-work. To no mortal man is it known how, or at what time her holy body was brought from thence, or whither it be borne, or whether she arose from death: though some doctors say, that her Son, who on the third day mightily from death arose, that he also raised his mother's body from death, and placed it with immortal glory in the kingdom of heaven. In like manner very many doctors have set in their books concerning the requickened men who arose from death with Christ, that they are raised for ever. They profess verily that those raised men would not have been true witnesses of Christ's resurrection, unless they had been raised for ever. Nor do we deny the eternal resurrection of the blessed Mary, though for caution, preserving our belief, it befits us that we rather hope it, than rashly assert what is unknown without any danger.
We rædað gehwær on bocum, þæt forwel oft englas comon to godra manna forðsiðe, and mid gastlicum lofsangum heora sawla to heofonum gelæddon. And, þæt gyt swutollicor is, men gehyrdon on þam forðsiðe wæpmanna sang and wifmanna sang, mid micclum leohte and swetum breðe: on ðam is cuð þæt þa halgan men þe to Godes rice þurh gode geearnunga becomon, þæt hi on oðra manna forðsiðe heora sawla underfoð, and mid micelre blisse to reste gelædað. Nu gif se Hælend swilcne wurðmynt on his halgena forðsiðe oft geswutelode, and heora gastas mid heofonlicum lofsange to him gefeccan het, hu miccle swiðor wenst þu þæt he nu to-dæg þæt heofonlice werod togeanes his agenre meder sendan wolde, þæt hi mid ormætum leohte and unasecgendlicum lofsangum hi to þam þrymsetle gelæddon þe hire gegearcod wæs fram frymðe middangeardes. We read here and there in books, that very often angels came at the departure of good men, and with ghostly hymns led their souls to heaven. And, what is yet more certain, men, at their departure, have heard the song of men and women, with a great light and sweet odour: by which is known that those holy men who through good deserts come to God's kingdom, that they, at the departure of other men, receive their souls, and with great joy lead them to rest. Now if Jesus has often showed such honour at the death of his saints, and has commanded their souls to be conducted to him with heavenly hymn, how much rather thinkest thou he would now to-day send the heavenly host to meet his own mother, that they with light immense, and unutterable hymns might lead her to the throne which was prepared for her from the beginning of the world.
Nis nan twynung þæt eall heofonlic þrym þa mid unasecgendlicere blisse hire to-cymes fægnian wolde. Soðlice eac we gelyfað þæt Drihten sylf hire togeanes come, and wynsumlice mid gefean to him on his þrymsetle hi gesette: witodlice he wolde gefyllan þurh hine sylfne þæt he on his ǽ bebead, þus cweðende, "Arwurða þinne fæder and þine moder." He is his agen gewita þæt he his Fæder gearwurðode, swa swa he cwæð to þam Iudeiscum, "Ic arwurðige minne Fæder, and ge unarwurðiað me." On his menniscnysse he arwurðode his moder, þaða he wæs, swa swa þæt halige godspel segð, hire underðeod on his geogoðhade. Micele swiðor is to gelyfenne þæt he his modor mid unasecgendlicere arwurðnysse on his rice gewurðode, þaða he wolde æfter ðære menniscnysse on þysum life hyre gehyrsumian. There is no doubt that all the heavenly host then with unspeakable bliss would rejoice in her advent. Verily we also believe that the Lord himself came to meet her, and benignly with delight placed her by him on his throne: for he would fulfil in himself what he had in his law enjoined, thus saying, "Honour thy father and thy mother." He is his own witness that he honoured his Father, as he said to the Jews, "I honour my Father, and ye dishonour me." In his human state he honoured his mother, when he was, as the holy gospel says, subjected to her in his youth. Much more is it to be believed that he honoured his mother with unspeakable veneration in his kingdom, when he would, according to human nature, obey her in this life.
Ðes symbel-dæg oferstihð unwiðmetenlice ealra oðra halgena mæsse-dagas swa micclum swa þis halige mæden, Godes modor, is unwiðmetenlic eallum oðrum mædenum. Ðes freolsdæg is us gearlic, ac he is heofonwarum singallic. Be ðysre heofonlican cwéne upstige wundrode se Halga Gast on lofsangum, ðus befrinende, "Hwæt is ðeos ðe her astihð swilce arisende dæg-rima, swa wlitig swa móna, swa gecoren swa sunne, and swa egeslic swa fyrd-truma?" Se Halga Gast wundrode, forðan ðe he dyde þæt eal heofonwaru wundrode ðysre fæmnan upfæreldes. Maria is wlitigre ðonne se móna, forðan ðe heo scinð buton æteorunge hire beorhtnysse. Heo is gecoren swa swa sunne mid leoman healicra mihta, forðan ðe Drihten, seðe is rihtwisnysse sunne, hí geceas him to cennestran. Hire fær is wiðmeten fyrdlicum truman, forðan ðe heo wæs mid halgum mægnum ymbtrymed, and mid engla þreatum. This festival excels incomparably all other saints' mass-days, as much as this holy maiden, the mother of God, is incomparable with all other maidens. This feast-day to us is yearly, but to heaven's inmates it is perpetual. At the ascension of this heavenly queen the Holy Ghost in hymns uttered his wonder, thus inquiring, "What is this that here ascends like the rising dew of morn, as beauteous as the moon, as choice as the sun, and as terrible as a martial band?" The Holy Ghost wondered, for he caused all heaven's inmates to wonder at the ascension of this woman. Mary is more beauteous than the moon, for she shines without decrease of her brightness. She is choice as the sun with beams of holy virtues, for the Lord, who is the sun of righteousness, chose her for his mother. Her course is compared to a martial band, for she was surrounded with heavenly powers and with companies of angels.
Be ðissere heofonlican cwéne is gecweden gyt þurh ðone ylcan Godes Gast: he cwæð, "Ic geseah ða wlitegan swilce culfran astigende ofer streamlicum riðum, and unasecgendlic bræð stemde of hire gyrlum; and, swa swa on lengctenlicere tide, rosena blostman and lilian hi ymtrymedon." Ðæra rosena blostman getacniað mid heora readnysse martyrdom, and ða lilian mid heora hwitnysse getacniað ða scinendan clænnysse ansundes mægðhádes. Ealle ða gecorenan ðe Gode geþugon ðurh martyrdom oððe þurh clænnysse, ealle hi gesiðodon mid þære eadigan cwéne; forðan ðe heo sylf is ægðer ge martyr ge mæden. Heo is swa wlitig swa culfre, forðan ðe heo lufode ða bilewitnysse, þe se Halga Gast getacnode, ðaða he wæs gesewen on culfran gelicnysse ofer Criste on his fulluhte. Oðre martyras on heora lichaman þrowodon martyrdom for Cristes geleafan, ac seo eadige Maria næs na lichamlice gemartyrod, ac hire sawul wæs swiðe geangsumod mid micelre þrowunge, þaða heo stod dreorig foran ongean Cristes rode, and hire leofe cild geseah mid isenum næglum on heardum treowe gefæstnod. Nu is heo mare þonne martyr, forðan ðe heo ðrowode þone martyrdom on hire sawle ðe oðre martyras ðrowodon on heora lichaman. Heo lufode Crist ofer ealle oðre men, and forðy wæs eac hire sarnys be him toforan oðra manna, and heo dyde his deað hire agenne deað, forðan ðe his ðrowung swa swa swurd ðurhferde hire sawle. Of this heavenly queen it is yet said by the same Spirit of God, "I saw the beauteous one as a dove mounting above the streaming rills, and an ineffable fragrance exhaled from her garments; and, so as in the spring-tide, blossoms of roses and lilies encircled her." The blossoms of roses betoken by their redness martyrdom, and the lilies by their whiteness betoken the shining purity of inviolate maidenhood. All the chosen who have thriven to God through martyrdom or through chastity, they all journeyed with the blessed queen; for she is herself both martyr and maiden. She is as beauteous as a dove, for she loved meekness, which the Holy Ghost betokened, when he appeared in likeness of a dove over Christ at his baptism. Other martyrs suffered martyrdom in their bodies for Christ's faith, but the blessed Mary was not bodily martyred, but her soul was sorely afflicted with great suffering, when she stood sad before Christ's rood, and saw her dear child fastened with iron nails on the hard tree. Therefore is she more than a martyr, for she suffered that martyrdom in her soul which other martyrs suffered in their bodies. She loved Christ above all other men, and, therefore, was her pain also for him greater than other men's, and she made his death as her own death, for his suffering pierced her soul as a sword.
Nis heo nanes haliges mægnes bedæled, ne nanes wlites, ne nanre beorhtnysse; and forðy heo wæs ymbtrymed mid rosan and lilian, þæt hyre mihta wæron mid mihtum underwriðode, and hire fægernys mid clænnysse wlite wære geyht. Godes gecorenan scinað on heofonlicum wuldre ælc be his geðingcðum; nu is geleaflic þæt seo eadige] cwén mid swa micclum wuldre and beorhtnysse oðre oferstige, swa micclum swa hire geðincðu oðra halgena unwiðmetenlice sind. She is void of no holy virtue, nor any beauty, nor any brightness; and therefore was she encircled with roses and lilies, that her virtues might be supported by virtues, and her fairness increased by the beauty of chastity. God's chosen shine in heavenly glory, each according to his merits; it is therefore credible that the blessed] queen with so much glory and brightness excels others, as much as her merits are incomparable with those of the other saints.
Drihten cwæð ær his upstige, þæt on his Fæder huse sindon fela wununga: soðlice we gelyfað þæt he nu to-dæg þa wynsumestan wununge his leofan meder forgeafe. Godes gecorenra wuldor is gemetegod be heora geearnungum, and nis hwæðere nán ceorung ne ánda on heora ænigum, ac hí ealle wuniað on soðre lufe and healicere sibbe, and ælc blissað on oðres geðincðum swa swa on his agenum. The Lord said before his ascension, that in his Father's house are many dwellings: therefore we believe that he now to-day gave to his mother the most pleasant dwelling. The glory of God's chosen is measured by their deserts, and yet there is no murmuring nor envy in any of them, but they all dwell in true love and profound peace, and each rejoices in another's honours as in his own.
Ic bidde eow, blissiað on ðyssere freols-tide: witodlice nu to-dæg þæt wuldorfulle mæden heofonas astah, þæt heo unasecgendlice mid Criste ahafen on ecnysse rixige. Seo heofenlice cwén wearð to-dæg generod fram ðyssere mánfullan worulde. Eft ic cweðe, fægniað forðan ðe heo becom orsorhlice to ðam heofonlicum botle. Blissige eal middangeard, forðan ðe nu to-dæg us eallum is ðurh hire geearnunga hǽl geyht. Þurh ure ealdan modor Euan us wearð heofonan rices geat belocen, and eft ðurh Marian hit is us geopenod, þurh þæt heo sylf nu to-dæg wuldorfullice inn-ferde. I pray you, rejoice in this festival: verily now to-day that glorious maiden ascended to heaven, that she, ineffably exalted with Christ, may for ever reign. The heavenly queen was to-day snatched from this wicked world. Again I say, rejoice that she, void of sorrow, is gone to the heavenly mansion. Let all earth be glad, for now to-day, through her deserts, happiness is increased to us all. Through our old mother Eve the gate of heaven's kingdom was closed against us, and again, through Mary it is opened to us, by which she herself has this day gloriously entered.
God ðurh his witegan us bebead þæt we sceolon hine herian and mǽrsian on his halgum, on ðam he is wundorlic: micele swiðor gedafenað þæt we hine on ðisre mæran freols-tide his eadigan meder mid lofsangum and wurðfullum herungum wurðian sceolon; forðan ðe untwylice eal hire wurðmynt is Godes herung. Uton nu forði mid ealre estfulnysse ures modes ðas mæran freols-tide wurðian, forðan ðe þæt siðfæt ure hǽle is on lofsangum ures Drihtnes. Þa ðe on mæigðháde wuniað blission hí, forðan ðe hí geearnodon þæt beon þæt hí heriað: habbon hí hóge þæt hí syn swilce þæt hí wurðfullice herigan magon. Þa ðe on clænan wudewanháde sind, herion hí and arwurðion, forðan ðe swutol is þæt hí ne magon beon clæne buton ðurh Cristes gife, seoðe wæs fulfremedlice on Marian ðe hí herigað. Herigan eac and wurðian ða ðe on sinscipe wuniað, forðan ðe ðanon flewð eallum mildheortnys and gifu þæt hí herigan magon. Gif hwa synful sy, he andette, and nalǽs herige, ðeah ðe ne beo wlitig lóf on ðæs synfullan muðe; hwæðere ne geswice hé ðære herunge, forðan ðe ðanon him is beháten forgyfenys. God has commanded us through his prophets, that we should praise and magnify him in his saints, in whom he is wonderful: much more fitting is it that we, on this great festival of his blessed mother, should worship him with hymns and honourable praises; for undoubtedly all honour to her is praise of God. Let us now, therefore, with all the devotion of our mind honour this great festival, for the way of our salvation is in hymns to our Lord. Let those who continue in maidenhood rejoice, for they have attained to be that which they praise: let them have care that they be such that they may praise worthily. Let those who are in pure widowhood praise and honour her, for it is manifest that they cannot be pure but through grace of Christ, which was perfect in Mary whom they praise. Let those also who are in wedlock praise and honour her, for thence flow mercy and grace to all that they may praise her. If any one be sinful, let him confess, and not the less praise, though praise be not beautiful in the mouth of the sinful; yet let him not cease from praise, for thence is promised to him forgiveness.
Þes pistol is swiðe menigfeald ús to gereccenne, and eow swiðe deop to gehyrenne. Nu ne onhagað ús na swiðor be ðam to sprecenne, ac we wyllað sume oðre trimminge be ðære mæran Godes meder gereccan, to eowre gebetrunge. Soðlice Maria is se mæsta frofer and fultum cristenra manna, þæt is forwel oft geswutelod, swa swa we on bocum rædað. This epistle is very complex for us to expound, and very deep for you to hear. It does not now seem good to us to speak more concerning it, but we will relate for your bettering some other edifying matter of the great mother of God. Verily Mary is the greatest comfort and support of christian men, which is very often manifested, as we read in books.
Sum man wæs mid drycræfte bepæht, swa þæt hé Criste wiðsóc, and wrát his hand-gewrit þam awyrgedan deofle, and him mannrædene befæste. His nama wæs Theophilus. He ða eft syððan hine beðohte, and ða hellican pinunge on his mode weolc; and ferde ða to sumere cyrcan þe wæs to lofe ðære eadigan Marian gehalgod, and ðær-binnan swa lange mid wope and fæstenum hire fultumes and ðingunge bæd, oðþæt heo sylf mid micclum wuldre him to com, and cwæð, þæt heo him geðingod hæfde wið þone Heofenlican Deman, hire agenne Sunu. Some man was so deluded by magic that he denied Christ, and wrote his chirograph to the accursed devil, and entered into a compact with him. His name was Theophilus. He afterwards bethought himself, and revolved in his mind the torment of hell; and went then to a church that was hallowed to the praise of the blessed Mary, and therein so long with weeping and fasts prayed for her aid and intercession, till she herself with great glory came to him, and said, that she had interceded for him with the Heavenly Judge, her own Son.
We wyllað eac eow gereccan be geendunge ðæs arleasan Godes wiðersacan Iulianes. We will also relate to you concerning the end of the impious adversary of God, Julian.
Sum halig biscop wæs Basilius geháten, se leornode on anre scole, and se ylca Iulianus samod. Þa gelamp hit swa þæt Basilius wearð to biscope gecoren to anre byrig ðe is geháten Cappadocia, and Iulianus to casere, þeah ðe he æror to preoste bescoren wære. Iulianus ða ongann to lufigenne hæðengyld, and his cristendome wiðsóc, and mid eallum mode hæðenscipe beeode, and his leode to ðan ylcan genydde. Þa æt suman cyrre tengde hé to fyrde ongean Perscisne leodscipe, and gemette ðone biscop, and cwæð him to, "Eala, ðu Basili, nu ic hæbbe ðe oferðogen on uðwitegunge." Se biscop him andwyrde, "God forgeafe þæt ðu uðwitegunge beeodest:" and hé mid þam worde him bead swylce lác swa he sylf breac, þæt wæron ðry berene hlafas, for bletsunge. Þa het se wiðersaca onfon ðæra hlafa, and agifan ðam biscope togeanes gærs, and cwæð, "He bead ús nytena fódan, underfo hé gærs to leanes." Basilius underfeng þæt gærs, ðus cweðende, "Eala ðu casere, soðlice we budon ðe ðæs ðe we sylfe brucað, and ðu us sealdest to edleane ungesceadwisra nytena andlyfene, na us to fódan, ac to hospe." Se Godes wiðersaca hine ða gehathyrte, and cwæð, "Þonne ic fram fyrde gecyrre ic towurpe ðas burh, and hi gesmeðige, and to yrðlande awende, swa þæt heo bið cornbære swiðor þonne mannbære. Nis me uncuð þin dyrstignys, and ðissere burhware, ðe ðurh ðine tihtinge ða anlicnysse, ðe ic arærde and me to gebæd, tobræcon and towurpon." And hé mid ðisum wordum ferde to Persciscum earde. There was a certain bishop named Basilius, who had learned in a school together with this same Julian. It so happened that Basilius was chosen to be bishop of a place called Cappadocia, and Julian to be emperor, though he earlier had been shorn for a priest. Julian then began to love idolatry, and renounced his christianity, and with all his mind cultivated heathenism, and compelled his people to the same. Then at a certain time he went on an expedition against the Persian nation, and met the bishop, and said to him, "O thou Basilius, I have now excelled thee in philosophy." The bishop answered, "God has granted to you to cultivate philosophy:" and with that word he offered him such a gift as he himself partook of, that was three barley loaves, for a blessing. Then the apostate commanded the loaves to be received, and grass to be given to the bishop in return, and said, "He has offered us the food of beasts, let him receive grass in reward." Basilius received the grass, thus saying, "O thou emperor, verily we have offered to thee what we ourselves partake of, and thou hast given us in reward the sustenance of irrational beasts, not as food for us but as insult." The adversary of God then became angry, and said, "When I return from the expedition I will overthrow this city, and level it, and turn it to arable land, so that it shall be cornbearing rather than manbearing. Thy audacity and that of these citizens is not unknown to me, who at thy instigation brake and cast down the image which I had raised and prayed to." And with these words he went to the Persian territory.
Hwæt ða Basilius cydde his ceastergewarum ðæs reðan caseres ðeowrace, and him selost rædbora wearð, þus cweðende, "Mine gebroðra, bringað eowre sceattas, and uton cunnian, gif we magon, ðone reðan wiðersacan on his geancyrre gegladian." Hi ða mid glædum mode him to brohton goldes, and seolfres, and deorwurðra gimma ungerime hypan. Se bisceop ða underfeng ða madmas, and bebead his preostum and eallum ðam folce, þæt hí heora lác geoffrodon binnon ðam temple ðe wæs to wurðmynte ðære eadigan Marian gehalgod, and het hí ðær-binnon andbidigan mid ðreora daga fæstene, þæt se Ælmihtiga Wealdend, þurh his moder ðingrædene towurpe þæs unrihtwisan caseres andgit. Þa on ðære ðriddan nihte ðæs fæstenes geseah se bisceop micel heofenlic werod on ælce healfe ðæs temples, and on middan ðam werode sæt seo heofenlice cwén Maria, and cwæð to hire ætstandendum, "Gelángiað me ðone martyr Mercurium, þæt he gewende wið ðæs arleasan wiðersacan Iulianes, and hine acwelle, seðe mid toðundenum mode God minne Sunu forsihð." Se halga cyðere Mercurius gewǽpnod hrædlice cóm, and be hyre hæse ferde. Þa eode se bisceop into ðære oðre cyrcan, þær se martyr inne læig, and befrán ðone cyrcweard hwær ðæs halgan wæpnu wæron? He swór þæt hé on æfnunge æt his heafde witodlice hí gesawe. And he ðærrihte wende to Sca Marian temple, and ðam folce gecydde his gesihðe, and ðæs wælhreowan forwyrd. Þa eode hé eft ongean to ðæs halgan martyres byrgenne, and funde his spere standan mid blode begleddod. Hereupon Basilius made known to his fellow-citizens the cruel emperor's threat, and was a most excellent counsellor to them, thus saying, "My brothers, bring your treasures, and let us endeavour, if we can, to gladden the cruel apostate on his return." They then with glad mind brought to him of gold, and silver, and precious gems an immense heap. Thereupon the bishop received the treasures, and commanded his priests and all the people to offer their gifts within the temple that was hallowed to the honour of the blessed Mary, and bade them therein abide, with a fast of three days, that the Almighty Ruler, through his mother's intercession, might turn to naught the resolve of the unrighteous emperor. Then on the third night of the fast the bishop saw a great heavenly host on each side of the temple, and in the midst of the host sat the heavenly queen Mary, and said to her attendants, "Bring to me the martyr Mercurius, that he may go against the impious apostate Julian, and slay him, who with inflated mind despises God my Son." The holy martyr Mercurius came armed speedily, and went by her command. The bishop then went into the other church, in which the martyr lay, and asked the churchward, where the weapons of the saint were? He swore that he certainly saw them at his head in the evening. And he straightways returned to St. Mary's temple, and made known to the people what he had seen, and the destruction of the tyrant. He then went again to the holy martyr's sepulchre, and found his spear standing stained with blood.
Þa æfter ðrim dagum com án ðæs caseres ðegna, Libanius hatte, and gesohte ðæs bisceopes fét, fulluhtes biddende, and cydde him and ealre ðære buruhware þæs arleasan Iulianes deað: cwæð þæt seo fyrd wícode wið ða ea Eufraten, and seofon weard-setl wacodon ofer ðone casere. Þa com ðær stæppende sum uncuð cempa, and hine hetelice ðurhðyde, and ðærrihte of hyra gesihðum fordwán; and Iulianus ða mid anðræcum hreame forswealt. Swa wearð seo burhwaru ahred þurh Sca Marian wið ðone Godes wiðersacan. Þa bead se bisceop ðam ceastergewarum hyra sceattas, ac hi cwædon þæt hi uðon ðæra laca þam undeadlican Cyninge, ðe hi swa mihtelice generede, micele bet ðonne ðam deadlican cwellere. Se bisceop ðeah nydde þæt folc þæt hi ðone ðriddan dæl þæs feos underfengon, and he mid þam twam dælum þæt mynster gegódode. Then after three days came one of the emperor's officers called Libanius, and sought the bishop's feet, praying for baptism, and informed him and all the citizens of the death of the impious Julian: he said that the army was encamped on the river Euphrates, and seven watches watched over the emperor. Then came there walking an unknown warrior, and violently pierced him through, and straightways vanished from their sight; and Julian then with a horrible cry expired. So were the citizens saved through St. Mary from the adversary of God. Then the bishop offered their treasures to the citizens, but they said, that they would give those gifts to the Immortal King, who had so powerfully saved them, much rather than to the mortal murderer. The bishop, nevertheless, compelled the people to receive a third part of the money, and with the two parts endowed the monastery.
Gif hwá smeage hu ðis gewurde, þonne secge we, þæt ðes martyr his líf adreah on læwedum hade; ða wearð he ðurh hæðenra manna ehtnysse for Cristes geleafan gemartyrod; and cristene men syððan his halgan lichaman binnon ðam temple wurðfullice gelógedon, and his wæpna samod. Eft, ðaða seo halige cwén hine asende, swa swa we nú hwene ǽr sædon, þa ferde his gast swyftlice, and mid lichamlicum wæpne ðone Godes feond ofstáng, his weard-setlum onlocigendum. If any one ask how this happened, we say, that this martyr had spent his life in a lay condition, when, through the persecution of heathen men, for belief in Christ, he was martyred; and christian men afterwards honourably deposited his holy body within the temple, together with his weapons. Afterwards, when the holy queen sent him, as we have said a little before, his spirit swiftly went, and with a bodily weapon stabbed the foe of God, while his guards were looking on.
Mine gebroðra ða leofostan, uton clypigan mid singalum benum to ðære halgan Godes meder, þæt heo ús on urum nydþearfnyssum to hire Bearne geðingige. Hit is swiðe geleaflic þæt he hyre miceles ðinges tiðian wylle, seðe hine sylfne gemedemode þæt he ðurh hí, for middangeardes alysednysse, to menniscum men acenned wurde, seðe æfre is God butan anginne, and nu ðurhwunað, on anum hade, soð man and soð God, á on ecnysse. Swa swa gehwilc man wunað on sawle and on lichaman án mann, swa is Crist, God and mann, án Hælend, seðe leofað and rixað mid Fæder and Halgum Gaste on ealra worulda woruld. Amen. My dearest brothers, let us call with constant prayers to the holy mother of God, that she may intercede for us in our necessities with her Son. It is very credible that he will grant much to her, who vouchsafed through her to be born a human being for the redemption of the world, who is ever God without beginning, and now exists, in one person, true man and true God, ever to eternity. So as every man exists in soul and body one man, so is Christ, God and man, one Saviour, who liveth and reigneth with the Father and the Holy Ghost for ever and ever. Amen.
VIII. KL. SEPT. AUGUST XXV.
PASSIO SCI BARTHOLOMEI APOSTOLI. THE PASSION OF ST. BARTHOLOMEW THE APOSTLE.
Wyrd-writeras secgað þæt ðry leodscipas sind gehátene India. Seo forme India lið to ðæra Silhearwena rice, seo oðer lið to Medas, seo ðridde to ðam micclum garsecge; þeos ðridde India hæfð on anre sidan þeostru, and on oðere ðone grimlican garsecg. To ðyssere becóm Godes apostol Bartholomeus, and eode into ðam temple to ðam deofolgylde Astaroð, and swa swa ælðeodig ðær wunade. On ðam deofolgylde wunade swilc deofol ðe to mannum þurh ða anlicnysse spræc, and gehælde untruman, blinde and healte, þa ðe he sylf ǽr awyrde. He derode manna gesihðum, and heora lichaman mid mislicum untrumnyssum awyrde, and andwyrde him ðurh ða anlicnysse, þæt hi him heora lác offrian sceoldon, and he hi gehælde; ac he him ne heolp mid nanre hæle, ac ðaða hi to him bugon, ða geswac he ðære lichamlican gedreccednysse, forðan ðe he ahte ða heora sawla. Þa wendon dysige men þæt he hí gehælde, ðaða he ðære dreccednysse geswac. Historians say that there are three nations called India. The first India lies towards the Ethiopians' realm, the second lies towards the Medes, the third on the great ocean; this third India has on one side darkness, and on the other the grim ocean. To this came the apostle of God Bartholomew, and went into the temple to the idol Ashtaroth, and as a stranger there remained. In the idol dwelt a devil such that he spake to men through the image, and healed the sick, the blind and the halt, whom he had himself previously afflicted. He injured men's sight, and afflicted their bodies with divers diseases, and answered them through the image, that they should offer to him their gifts, and he would heal them; but he helped them not with any healing, but when they bowed to him, he ceased from the bodily affliction, for he then possessed their souls. Then foolish men thought that he healed them, when he ceased from afflicting them.
Þa mid þam ðe se apostol into ðam temple eode, ða adumbode se deofol Astaroð, and ne mihte nanum ðæra ðe hé awyrde gehelpan, for ðæs halgan Godes ðegnes neawiste. Þa lagon ðær binnan ðam temple fela adligra manna, and dæghwomlice þam deofolgylde offrodon; ac þaða hí gesawon þæt he heora helpan ne mihte, ne nanum andwyrdan, þa ferdon hí to gehendre byrig, þær ðær oðer deofol wæs gewurðod, þæs nama wæs Berið, and him offrodon, and befrunon, hwi heora god him andwyrdan ne mihte? Se deofol ða Berið andwyrde, and cwæð, "Eower god is swa fæste mid isenum racenteagum gewriðen þæt he ne gedyrstlæcð þæt he furðon orðige oððe sprece syððan se Godes apostol Bartholomeus binnan þæt tempel becom." Hí axodon, "Hwæt is se Bartholomeus?" Se deofol andwyrde, "He is freond þæs Ælmihtigan Godes, and ði he com to ðyssere scire þæt he aidlige ealle ða hæðengyld þe ðas Indiscan wurðiað." Hí cwædon, "Sege us his nebwlite, þæt we hine oncnawan magon." Berið him andwyrde, "He is blæcfexede and cyrps, hwit on lichaman, and he hæfð steape eagan, and medemlice nosu, and side beardas, hwon hárwencge, medemne wæstm, and is ymbscryd mid hwitum oferslype, and binnan six and twentig geara fæce: næs his reaf hórig ne tosigen, ne his scos forwerode. Hund siðon he bigð his cneowa on dæge, and hund siðon on nihte, biddende his Drihten. His stemn is swylce ormæte byme, and him farað mid Godes englas, ðe ne geðafiað þæt him hunger derige, oððe ænig ateorung. Æfre he bið anes modes, and glæd þurhwunað. Ealle ðing he foresceawað and wát, and ealra ðeoda gereord he cann. Nu iu he wát hwæt ic sprece be him, forðan ðe Godes englas him ðeowiað, and ealle ðing cyðað. Þonne ge hine secað, gif he sylf wyle, ge hine gemetað; gif he nele, soðlice ne finde ge hine. Ic bidde eow þæt ge hine geornlice biddon þæt he hider ne gewende, þelæs ðe Godes englas ðe him mid synd me gebeodon þæt hi minum geferan Astaroð gebudon." And se deofol mid þisum wordum suwode. When the apostle went into the temple, the devil Ashtaroth became dumb, and could not help any of those whom he had afflicted, for the presence of the holy servant of God. There lay there within the temple many sick men, and offered daily to the idol; but when they saw that he could not help them, nor answer any one, they went to a neighbouring city, where another devil was worshiped, whose name was Berith, and offered to him, and asked, why their god could not answer them? The devil Berith then answered, and said, "Your god is so fast bound with iron chains, that he dares not even breathe or speak since God's apostle Bartholomew came within the temple." They asked, "Who is Bartholomew?" The devil answered, "He is a friend of the Almighty God, and he is come to this province that he may render vain all the idols which these Indians worship." They said, "Describe to us his countenance, that we may know him." Berith answered them, "He has fair and curling locks, is white of body, and has deep eyes and moderate sized nose, and ample beard, somewhat hoary, a middling stature, and is clad in a white upper garment, and is within six and twenty years old: his raiment is not dirty nor threadbare, nor are his shoes worn out. A hundred times he bows his knees by day, and a hundred times by night, praying to his Lord. His voice is as an immense trumpet, and God's angels go with him, who allow not hunger to hurt him, nor any faintness. He is ever of one mind, and continues glad. All things he foresees and knows, and he understands the tongues of all nations. Now long ago he knows what I am saying of him, for God's angels minister and make known all things to him. When ye seek him, if he himself will, ye will find him; if he will not, verily ye will find him not. I pray you that ye earnestly beseech him not to come hither, lest God's angels who are with him command to me what they have commanded to my companion Ashtaroth." And with these words the devil was silent.
Hi gecyrdon ongean, and sceawodon ælces ælðeodiges mannes andwlitan and gyrlan, and hi nateshwon, binnan twegra daga fæce, hine ne gemetton. Þa betwux ðisum hrymde sum wód mann ðurh deofles gast, and cwæð, "Eala ðu Godes apostol, Bartholomee, ðine gebedu geancsumiað me, and ontendað." Se apostol ða cwæð, "Adumba, ðu unclæna deofol, and gewit of ðam menn." And ðærrihte wearð se mann geclænsod fram ðam fulan gaste, and gewittiglice spræc, seðe for manegum gearum awedde. They turned back, and beheld the countenance and garments of every man, and, during a space of two days, they did not find him. Then in the meanwhile some madman cried through the devil's spirit, and said, "O thou apostle of God, Bartholomew, thy prayers torment and exasperate me." The apostle then said, "Be dumb, thou unclean devil, and depart from the man." And straightways the man was cleansed from the foul spirit, and spake rationally, who had been mad for many years.
Þa geaxode se cyning Polimius be ðam witseocum menn, hu se apostol hine fram ðære wódnysse ahredde, and het hine to him gelangian, and cwæð, "Min dohtor is hreowlice awed: nu bidde ic ðe þæt þu hí on gewitte gebringe, swa swa ðu dydest Seustium, seðe for manegum gearum mid egeslicere wódnysse gedreht wæs." Þaða se apostol þæt mæden geseah mid heardum racenteagum gebunden, forðan ðe heo bát and totær ælcne ðe heo geræcan mihte, and hire nan man genealæcan ne dorste, ða het se apostol hí unbindan. Þa ðenas him andwyrdon, "Hwa dearr hi hreppan?" Bartholomeus andwyrde, "Ic hæbbe gebunden ðone feond þe hi drehte, and ge gýt hi ondrædað. Gað to and unbindað hi, and gereordigað, and on ærne merigen lǽdað hí to me." Hi ða dydon be ðæs apostoles hæse, and se awyrigeda gast ne mihte na leng hi dreccan. Then the king Polymius heard of the maniac, how the apostle had saved him from that madness, and he commanded him to be fetched to him, and said, "My daughter is cruelly frantic: now I beseech thee to bring her to her wits, as thou didst Seustius, who for many years had been afflicted with dreadful madness." When the apostle saw the maiden bound with hard chains (because she bit and tore everyone whom she could reach, and no man durst approach her), he ordered her to be unbound. The servants answered him, "Who dares to touch her?" Bartholomew answered, "I have bound the fiend that tormented her, and ye yet fear her. Go to and unbind her, and give her to eat, and to-morrow early lead her to me." They did then as the apostle ordered, and the accursed spirit could no longer torment her.
Þa ðæs on merigen se cyning Polimius gesymde gold, and seolfor, and deorwurðe gymmas, and pællene gyrlan uppan olfendas, and sohte ðone apostol, ac he hine nateshwon ne gemette. Eft ðæs on merigen com se apostol into ðæs cyninges bure, beclysedre dura, and hine befrán, "Hwi sohtest ðu me mid golde, and mid seolfre, and mid deorwurðum gymmum and gyrlum? Þas lác behofiað þa ðe eorðlice welan secað; ic soðlice nanes eorðlices gestreones, ne flæsclices lustes ne gewilnige; ac ic wille þæt þu wite þæt ðæs Ælmihtigan Godes Sunu gemedemode hine sylfne þæt hé ðurh mædenlicne innoð acenned wearð, seðe geworhte heofonas and eorðan and ealle gesceafta; and he hæfde anginn on ðære menniscnysse, seðe næfre ne ongann on godcundnysse, ac he sylf is anginn, and eallum gesceaftum, ægðer ge gesewenlicum ge ungesewenlicum, anginn forgeaf. Þæt mæden ðe hine gebær forhogode ælces weres gemanan, and ðam Ælmihtigan Gode hire mægðhad behet. Hire com to Godes heah-engel Gabriel, and hire cydde þæs heofonlican Æðelinges to-cyme on hire innoð, and heo his wordum gelyfde, and swa mid þam cilde wearð." Then on the morrow the king Polymius loaded gold, and silver, and precious gems, and purple garments upon camels, and sought the apostle, but he found him not. On the morrow the apostle came into the king's bower, the door being closed, and asked him, "Why soughtest thou me with gold, and with silver, and with precious gems, and garments? These gifts those require who seek earthly wealth; but I desire no earthly treasure, nor fleshly pleasure; but I wish thee to know that the Son of Almighty God vouchsafed to be born of a maidenly womb, who wrought heaven and earth and all creatures; and he had beginning in humanity who never began in his divine nature, for he is himself beginning, and to all creatures, both visible and invisible, gave beginning. The maiden who bare him despised every man's fellowship, and to the Almighty God promised her maidenhood. To her came God's archangel, Gabriel, and announced to her the advent of the Heavenly Prince into her womb, and she believed his words, and so was with child."
Se apostol ða þam cyninge bodade ealne cristendom, and middangeardes alysednysse ðurh ðæs Hælendes to-cyme, and hu he ðone hellican deofol gewylde, and him mancynnes benæmde, and cwæð, "Drihten Crist, seðe ðurh his unscyldigan deað þone deofol oferswiðde, sende us geond ealle ðeoda, þæt we todræfdon deofles ðenas, ða ðe on anlicnyssum wuniað, and þæt we ða hæðenan ðe hi wurðiað of heora anwealde ætbrudon. Ac we ne underfoð gold ne seolfor, ac forseoð, swa swa Crist forseah; forðan ðe we gewilniað þæt we rice beon on his rice, on ðam næfð adl, ne untrumnyss, ne unrotnyss, ne deað, nænne stede, ac þær is ece gesælð and eadignys, gefea butan ende mid ecum welum. Forði ic ferde to eowerum temple, and se deofol ðe eow ðurh ða anlicnysse geandwyrde, ðurh Godes englas ðe me sende, is gehæft. And gif ðu to fulluhte gebihst, ic do þæt þu ðone deofol gesihst, and gehyrst mid hwilcum cræfte he is geðuht þæt he untrumnysse gehæle. Se awyrigeda deofol, siððan he ðone frumsceapenan mann beswác, syððan he hæfde anweald on ungelyfedum mannum, on sumum maran, on sumum læssan: on ðam maran ðe swiðor syngað, on ðam læssan ðe hwonlicor syngað. Nu deð se deofol mid his lotwrencum þæt ða earman men geuntrumiað, and tiht hí þæt hí sceolon gelyfan on deofolgyld: þonne geswicð he ðære gedreccednysse, and hæfð heora sawla on his anwealde; þonne hí cweðað to ðære deofollican anlicnysse, Þu eart min god. Ac ðes deofol, ðe binnan eowrum temple wæs, is gebunden, and ne mæg nateshwón andwyrdan ðam þe him to gebiddað. Gif ðu wylt afandian þæt ic soð secge, ic hate hine faran into ðære anlicnysse, and ic do þæt he andet þis ylce, þæt he is gewriðen, and nane andsware syllan ne mæg." The apostle then preached to the king all christianity, and the redemption of the world through the advent of Jesus, and how he overcame the hellish devil, and deprived him of mankind, and said, "The Lord Christ, who through his innocent death overpowered the devil, has sent us among all nations, to drive away the devil's ministers, who dwell in images, and to withdraw the heathen who worship them from their power. But we receive not gold nor silver, but despise, as Christ despised them; for we desire to be rich in his kingdom, in which neither sickness, nor infirmity, nor sadness, nor death, has any place, but there is eternal happiness and bliss, joy without end with eternal riches. Therefore came I to your temple, and the devil, who answered you through the image, is made captive by the angels of God who sent me. And if thou consentest to be baptized, I will cause thee to see the devil, and to hear by what craft he appears to heal sickness. The accursed devil, after that he had deceived the first-created man, had power over unbelieving men, over some greater, over some less: on those greater who sin more, on those less who sin in less degree. Now the devil by his wiles causes miserable men to fall sick, and instigates them to believe in an idol: then ceases he from afflicting them, and has their souls in his power; then they say to the image, Thou art my god. But the devil, which was within your temple, is bound, and cannot answer those who pray to him. If thou wilt prove whether I speak truth, I will command him to go into the image, and I will make him confess the same, that he is bound and can give no answer."
Þa andwyrde se cyning, "Nu to-merigen hæfð þis folc gemynt þæt hí heora lác him offrion, ðonne cume ic ðærto, þæt ic geseo ðas wunderlican dæda." Witodlice on ðam oðrum dæge com se cyning mid þære burhware to ðam temple, and ða hrymde se deofol mid egeslicere stemne ðurh ða anlicnysse, and cwæð, "Geswicað, earme, geswicað eowra offrunga, ðelæs ðe ge wyrsan pinunge ðrowion ðonne ic. Ic eom gebunden mid fyrenum racenteagum fram Cristes englum, ðone ðe ða Iudeiscan on róde ahéngon: wendon þæt se deað hine gehæftan mihte; he soðlice ðone deað oferswyðde, and urne ealdor mid fyrenum bendum gewrað, and on ðam ðriddan dæge sigefæst arás, and sealde his rode-tácen his apostolum, and tosende hí geond ealle ðeoda. An ðæra is her, ðe me gebundenne hylt. Ic bidde eow þæt ge me to him geðingion, þæt ic mote faran to sumere oðre scire." Then the king answered, "Now to-morrow this folk has designed to offer him their gifts, then will I come thereto, that I may see these wonderful deeds." So on the second day the king with the citizens came to the temple, and then the devil cried with terrific voice through the image, and said, "Cease, ye miserable, cease your offerings, lest ye suffer worse torment than I. I am bound with fiery chains by the angels of Christ, whom the Jews hanged on a cross: they thought that death might hold him captive; but he overcame death, and bound our prince with fiery chains, and on the third day arose victorious, and gave his rood-sign to his apostles, and sent them among all nations. One of them is here, who holds me bound. I pray you that ye intercede for me to him, that I may go to some other province."
Þa cwæð se apostol Bartholomeus, "Þu unclæna deofol, andette hwá awyrde ðas untruman menn." Se unclæna gast andwyrde, "Ure ealdor, swa gebunden swa he is, sent us to mancynne, þæt we hí mid mislicum untrumnyssum awyrdon; ærest heora lichaman, forðan ðe we nabbað nænne anweald on heora sawlum, buton hi heora lác us geoffrion. Ac ðonne hí for heora lichaman hælðe us offriað, þonne geswice we ðæs lichaman gedreccednysse, forðan ðe we habbað syððan heora sawla on urum gewealde. Þonne bið geðuht swilce we hi gehælon, ðonne we geswicað þæra awyrdnyssa. And menn us wurðiað for godas, þonne we soðlice deoflu sind, þæs ealdres gingran ðe Crist þæs mædenes Sunu gewrað. Fram ðam dæge þe his apostol Bartholomeus hider com, ic eom mid byrnendum racenteagum ðearle fornumen, and forði ic sprece ðe he me het; elles ic ne dorste on his andwerdnysse sprecan, ne furðon ure ealdor." Then said the apostle Bartholomew, "Thou unclean devil, confess who has afflicted these sick men." The unclean spirit answered, "Our prince, bound as he now is, sent us to mankind, that we might afflict them with divers infirmities; first their bodies, for we have no power over their souls, unless they offer us their gifts. But when they for their bodies' health offer to us, then cease we from afflicting the body, for we have then their souls in our power. Then it seems as though we heal them, when we cease from those afflictions. And men worship us for gods, while we truly are devils, disciples of the chief whom Christ, the maiden's Son, has bound. From the day on which his apostle Bartholomew came hither, I am grievously tormented with burning chains, and therefore I speak what he has commanded me; else I durst not speak in his presence, nor even our chief."
Þa cwæð se apostol, "Hwi nelt ðu gehælan ðas untruman, swa swa ðin gewuna wæs?" Se sceocca andwyrde, "Þonne we manna lichaman derigað, buton we ðære sawle derian magon, ða lichaman þurhwuniað on heora awyrdnysse." Bartholomeus cwæð, "And hú becume ge to ðære sawle awyrdnysse?" Se deofol andwyrde, "Þonne hí gelyfað þæt we godas sind, and us offriað, þonne forlǽt se Ælmihtiga God hí, and we ðonne forlǽtað ðone lichaman ungebrocodne, and cepað ðære sawle þe ús to gebeah, and heo ðonne on ure anwealde bið." Then said the apostle, "Why wilt thou not heal the sick, as thy custom was?" The devil answered, "When we injure the bodies of men, unless we can injure the soul, the bodies continue in their affliction." Bartholomew said, "And how come ye to the affliction of the soul?" The devil answered, "When they believe that we are gods, and offer to us, then the Almighty God forsakes them, and we then leave the body undiseased, and attend to the soul that has bowed to us, and which is then in our power."
Þa cwæð se apostol to eallum ðam folce, "Efne nu ge habbað gehyred hwilc ðes god is ðe ge wendon þæt eow gehælde; ac gehyrað nu ðone soðan God, eowerne Scyppend, þe on heofonum eardað; and ne gelyfe ge heonon-forð on idele anlicnyssa: and gif ge willað þæt ic eow to Gode geðingige, and þæt ðas untruman hælðe underfon, towurpað þonne ðas anlicnysse, and tobrecað. Gif ge ðis doð, þonne halgige ic ðis tempel on Cristes naman, and eow ðær on-innan mid his fulluhte fram eallum synnum aðwea." Þa het se cyning ða anlicnysse towurpan. Hwæt þæt folc ða caflice mid rapum hi bewurpon, and mid stengum awegdon; ac hi ne mihton for ðam deofle þa anlicnysse styrian. Then said the apostle to all the people, "Lo, now ye have heard what sort of god this is that ye thought healed you; but hear now the true God your Creator, who dwells in heaven; and believe not henceforth in vain images: and if ye will that I intercede for you with God, and that these sick receive health, overthrow and break this image. If this ye do, then will I hallow this temple in the name of Christ, and therein wash you with his baptism from all sins." The king then commanded the image to be cast down. The people then promptly cast ropes about it, and plied it with poles, but they could not, for the devil, stir the image.
Þa het se apostol tolysan ða rapas, and cwæð to ðam awyrgedan gaste ðe hire on sticode, "Gyf ðu wylle þæt ic ðe on niwelnysse ne asende, gewit of ðyssere anlicnysse, and tobrec hí, and far to westene, þær nan fugel ne flyhð, ne yrðling ne erað, ne mannes stemn ne swegð." He ðærrihte út-gewát, and sticmælum tobræc ða anlicnysse, and ealle ða græftas binnon ðam temple tobrytte. Þæt folc ða mid anre stemne clypode, "An Ælmihtig God is, ðone ðe Bartholomeus bodað." Se apostol ða astrehte his handa wið heofonas weard, þus biddende, "Þu Ælmihtiga God, on ðam ðe Abraham gelyfde, and Isaac, and Iacob; þu ðe asendest ðinne ancennedan Sunu, þæt he us alysde mid his deorwurðan blode fram deofles ðeowdome, and hæfð us geworht ðe to bearnum; þu eart unacenned Fæder, he is Sunu of ðe æfre acenned, and se Halga Gast is æfre forðstæppende of ðe and of ðinum Bearne, se forgeaf us on his naman ðas mihte, þæt we untrume gehælon, and blinde onlihton, hreoflige geclænsian deoflu aflian, deade aræran, and cwæð to ús, Soð ic eow secge, Swa hwæt swa ge biddað on minum naman æt minum Fæder, hit bið eow getiðod. Nu bidde ic on his naman þæt þeos untrume menigu sy gehæled, þæt hi ealle oncnawon þæt ðu eart ana God on heofonan, and on eorðan, and on sǽ, þu ðe hælðe ge-edstaðelast ðurh ðone ylcan urne Drihten, seðe mid ðe and mid þam Halgan Gaste leofað and rixað on ealra worulda woruld." Mid þam ðe hí andwyrdon, "Amen," þa wearð eall seo untrume menigu gehæled: and ðær com ða fleogende Godes engel scinende swa swa sunne, and fleah geond ða feower hwemmas þæs temples, and agrof mid his fingre rode-tacn on ðam fyðerscytum stánum, and cwæð, "Se God ðe me sende cwæð, Þæt swa swa ðas untruman synd gehælede fram eallum coðum, swa he geclænsode þis templ fram þæs deofles fulnyssum, ðone ðe se apostol het to westene gewitan. And God bebead me þæt ic ðone deofol eowrum gesihðum ær æteowige. Ne beo ge afyrhte þurh his gesihðe, ac mearciað rode-tacen on eowrum foreheafdum, and ælc yfel gewit fram eow." Then the apostle commanded the ropes to be loosed, and said to the accursed spirit which staid in it, "If thou wilt that I send thee not into the abyss, depart from this image, and break it, and go to the waste, where no bird flies, nor husbandman ploughs, nor voice of man sounds." He forthwith came out, and brake the image piecemeal, and crushed all the carvings within the temple. The people then with one voice cried, "There is one Almighty God, whom Bartholomew preaches." The apostle then stretched out his hand towards heaven, thus praying, "Thou Almighty God, in whom Abraham believed, and Isaac, and Jacob; thou who hast sent thine only begotten Son, that he might redeem us with his precious blood from the devil's thraldom, and hath made us to be thy children; thou art the unbegotten Father, he is the Son ever of thee begotten, and the Holy Ghost is ever proceeding from thee and thy Son, who hath given us in his name this power, to heal the sick, and give light to the blind, cleanse lepers, drive out devils, raise the dead, and hath said unto us, Verily I say unto you, Whatsoever ye pray for in my name, of my Father, it shall be granted unto you. Now I pray in his name that this sick multitude be healed, that they all may know that thou alone art God in heaven, and on earth, and on sea, thou who restorest health through the same our Lord, who with thee and with the Holy Ghost liveth and reigneth for ever and ever." While they were answering "Amen," all the sick multitude was healed: and there came then flying God's angel shining as the sun, and flew over the four corners of the temple, and graved with his finger the sign of the cross on the four-cornered stones, and said, "The God who sendeth me said, That so as these sick are healed from all diseases, so hath he cleansed this temple from the devil's foulness, whom the apostle hath commanded to retire to the waste. And God hath bidden me that I first make manifest the devil to your sights. Be ye not afraid at the sight of him, but mark the sign of the rood on your foreheads, and every evil shall depart from you."
And se engel ða æteowde þam folce ðone awyrigedan gast on ðyssere gelicnysse. He wearð ða æteowod swylce ormæte Silhearwa, mid scearpum nebbe, mid sidum bearde. His loccas hangodon to ðam anccleowum, his eagan wæron fyrene spearcan sprengende; him stód swæflen líg of ðam muðe, he wæs egeslice gefiðerhamod, and his handa to his bæce gebundene. Þa cwæð se Godes engel to ðam atelican deofle, "Forðan ðe ðu wære gehyrsum ðæs apostoles hæsum, and tobræce þas deofellican anlicnysse, nu æfter his behate ic ðe unbinde, þæt þu fare to westene, þær ðær nanes mannes drohtnung nis; and ðu þær wunige oð þone micclan dom." And se engel hine ða unband, and he mid hreowlicere wánunge aweg-gewát, and nawar siððan ne æteowde. Se engel ða, him eallum onlocigendum, fleah to heofonum. And the angel then showed to the people the accursed spirit in this likeness. He appeared as an immense Ethiop, with sharp visage and ample beard. His locks hung to his ancles, his eyes were scattering fiery sparks; sulphureous flame stood in his mouth, he was frightfully feather-clad, and his hands were bound to his back. Then said God's angel to the hideous devil, "Because thou wast obedient to the apostle's commands, and didst break the diabolical image, now, according to his promise, I will unbind thee, that thou mayest go to the waste, there where no man's converse is; and there dwell until the great doom." And the angel then unbound him, and he with woful lamentation went away, and nowhere afterwards appeared. The angel then, all looking on him, flew to heaven.
Hwæt ða se cyning Polimius, mid his wife and his twam sunum, and mid ealre his leode, gelyfde on ðone soðan God, and wearð gefullod, and awearp his cynehelm samod mid his purpuran gyrlum, and nolde ðone Godes apostol forlætan, Æfter ðisum gesamnodon gehwylce ðwyrlice wiðercoran, and wrehton ðone cyning to his breðer Astrigem, se wæs cyning on oðrum leodscipe, and cwædon, "Þin broðer is geworden anes dryes folgere, se geagnað him ure tempel, and ure godas tobrycð." Þa wearð se cyning Astriges gehathyrt, and sende ðusend gewæpnodra cempena, þæt hi ðone apostol gebundenne to him bringan sceoldon. Þaða se apostol him to gelæd wæs, ða cwæð se cyning, "Hwí amyrdest ðu minne broðor mid þinum drycræfte?" Bartholomeus andwyrde, "Ne amyrde ic hine, ac ic hine awende fram hæðenum gylde to ðam soðan Gode." Se cyning him to cwæð, "Hwí towurpe ðu ure godas?" He andwyrde, "Ic sealde ða mihte ðam deoflum, þæt hí tocwysdon ða idelan anlicnysse þe hí on wunodon, þæt þæt mennisce folc fram heora gedwyldum gecyrde, and on ðone ecan God gelyfde." Þa cwæð se cyning, "Swa swa ðu dydest minne broðor his god forlætan, and on ðinne god gelyfan, swa do ic eac ðe forlætan ðinne god, and on minne gelyfan." Þa andwyrde se apostol, "Ic æteowode þone god ðe ðin broðor wurðode him gebundenne, and ic het þæt he sylf his anlicnysse tobræce. Gif ðu miht ðis dón minum Gode, þonne gebigst ðu me to ðines godes biggengum: gif ðu ðonne þis minum Gode dón ne miht, ic tobryte ealle ðine godas, and ðu ðonne gelyf on ðone soðan God þe ic bodige." Then the king Polymius, with his wife and his two sons, and with all his people, believed in the true God, and was baptized, and cast away his crown together with his purple garments, and would not let God's apostle depart. After this all the perverse and reprobate assembled, and accused the king to his brother Astryges, who was king in another country, and said, "Thy brother is become the follower of a magician, who appropriates to himself our temples, and breaks our gods." Then was the king Astryges enraged, and sent a thousand armed soldiers, that they might bring the apostle to him bound. When the apostle was led to him, the king said, "Why hast thou corrupted my brother with thy magic?" Bartholomew answered, "I have not corrupted him, but I have turned him from heathenism to the true God." The king said to him, "Why hast thou cast down our gods?" He answered, "I gave that power to the devils, that they might crush the vain image in which they dwelt, that mankind might turn from their errors, and believe in the true God." Then said the king, "So as thou hast made my brother forsake his god and believe in thy god, so also will I make thee forsake thy god and believe in mine." Then answered the apostle, "The god that thy brother worshiped I showed to him bound, and I commanded that he should himself break his image. If thou canst do this to my God, then wilt thou incline me to the worship of thy god; but if thou canst not do this to my God, I will break all thy gods, and do thou then believe in the true God whom I preach."
Mid þam ðe hí ðis spræcon, þa cydde sum man þam cyninge þæt his mæsta god Baldað feolle, and sticmælum toburste. Se cyning ða totær his purpuran reaf, and het mid stiðum saglum ðone apostol beatan, and siððan beheafdian. And he ða on ðisum dæge swa gemartyrod to ðam ecan life gewát. Witodlice æfter ðisum com se broðor mid his folce, and ðone halgan lichaman mid wulderfullum lofsangum aweg ferodon, and getimbrodon mynster wundorlicere micelnysse, and on ðam his halgan reliquias arwurðlice gelogedon. Eornostlice on ðam þrittigoðan dæge, se cyning Astriges, ðe ðone apostol ofslean het, wearð mid feondlicum gaste gegripen, and egeslice awedde: swa eac ealle ða ðwyran hæðengyldan, þe ðone apostol mid niðe to ðam cyninge gewregdon, aweddon samod mid him, and urnon hí and he to his byrgene, and ðær wedende swulton. Þa aspráng micel óga and gryre ofer ealle ða ungeleaffullan, and hi ða gelyfdon, and gefullode wurdon æt ðæra mæssepreosta handum, ðe se apostol ǽr gehádode. Þa onwreah se apostol Bartholomeus be ðam geleaffullan cyninge Polimius, þæt he biscophád underfenge; and ða Godes ðeowan and þæt geleaffulle folc hine anmodlice to ðam háde gecuron. Hit gelamp ða, æfter ðære hádunge, þæt he worhte fela tácna on Godes naman, ðurh his geleafan, and ðurhwunode twentig geara on ðam biscopdome, and on godre drohtnunge; and fulfremedum geðincðum gewát to Drihtne, þam is wurðmynt and wuldor á on worulde. While he was saying this, some man announced to the king that his greatest god Baldath had fallen, and burst asunder piecemeal. The king then tore his purple robe, and commanded the apostle to be beaten with stiff clubs, and afterwards beheaded. And he on this day, so martyred, departed to the eternal life. But after this the brother came with his people and bore away the holy body with glorious hymns, and built a monastery of wondrous greatness, and in that honourably placed his holy remains. But on the thirtieth day the king Astryges, who had commanded the apostle to be slain, was seized with a fiendlike spirit, and dreadfully became frantic: so also the perverse idolaters, who through envy had accused the apostle to the king, became frantic together with him, and they and he ran to his grave, and there raving died. Then sprang up great dread and horror over all the unbelieving, and they then believed and were baptized at the hands of the mass-priests whom the apostle had before ordained. Then the apostle Bartholomew revealed respecting the believing king Polymius, that he should receive the episcopal order; and the servants of God and the believing people chose him unanimously to that order. It happened then, after the ordination, that he wrought many miracles in the name of God through his belief, and continued twenty years in the episcopal office, and in good course of life; and in full dignity departed to the Lord, to whom is honour and glory for ever and ever.
We magon niman bysne be ðære apostolican lare, þæt nan cristen mann ne sceal his hæle gefeccan buton æt ðam Ælmihtigan Scyppende, ðam ðe gehyrsumiað lif and deað, untrumnys and gesundfulnys, seðe cwæð on his godspelle, þæt án lytel fugel ne befylð on deað butan Godes dihte. He is swa mihtig, þæt he ealle ðing gediht and gefadað butan geswince; ac he beswincgð mid untrumnyssum his gecorenan, swa swa he sylf cwæð, "Þa ðe ic lufige, ða ic ðreage and beswinge." For mislicum intingum beoð cristene men geuntrumode, hwilon for heora synnum, hwilon for fandunge, hwilon for Godes wundrum, hwilon for gehealdsumnysse gódra drohtnunga, þæt hí ðy eadmodran beon; ac on eallum ðisum þingum is geðyld nyd-behefe. Hwilon eac þurh Godes wrace becymð þam arleasan menn swiðe egeslic yfel, swa þæt his wite onginð on ðyssere worulde, and his sawul gewit to ðam ecum witum for his wælhreawnysse; swa swa Herodes ðe ða unscæððigan cild acwealde on Cristes acennednysse, and manega oðre to-eacan him. Gif se synfulla bið gebrocod for his unrihtwisnysse, þonne gif he mid geðylde his Drihten herað, and his miltsunge bitt, he bið ðonne aðwogen fram his synnum ðurh ða untrumnysse, swa swa horig hrægl þurh sapan. Gif he rihtwis bið, he hæfð þonne maran geðincðe þurh his brocunge, gif he geðyldig bið. Se ðe bið ungeþyldig, and mid gealgum mode ceorað ongean God on his untrumnysse, he hæfð twyfealde geniðerunge, forðan ðe he geycð his synna mid þære ceorunge, and ðrowað naðelæs. We may take example by the apostolic doctrine, that no christian man shall fetch his salvation save from the Almighty Creator, whom life and death, sickness and health obey, who hath said in his gospel, that a little bird falls not in death without God's direction. He is so mighty, that he directs and orders without toil; but he scourges his chosen with diseases, as he himself said, "Those whom I love I chastise and scourge." For divers causes are christian men afflicted with disease, sometimes for their sins, sometimes for trial, sometimes for God's miracles, sometimes for preservation of good courses, that they may be the humbler; but in all these things patience is needful. Sometimes also through God's vengeance comes very dreadful evil to the impious man, so that his punishment begins in this world, and his soul departs to eternal punishments for his cruelty; as Herod who slew the innocent children at the birth of Christ, and many others besides him. If the sinful be afflicted with disease for his unrighteousness, then if he with patience praise his Lord, and pray for his mercy, he shall be washed from his sins by that sickness, as a foul garment by soap. If he be righteous, he shall have greater honour through his sickness, if he be patient. He who is impatient, and with froward mind murmurs against God in his sickness, shall have double condemnation, for he increases his sins by that murmuring, and suffers nevertheless.
God is se soða læce, þe ðurh mislice swingla his folces synna gehælð. Nis se woruld-læce wælhreow, ðeah ðe he þone gewundodan mid bærnette, oððe mid ceorfsexe gelácnige. Se læce cyrfð oððe bærnð, and se untruma hrymð, þeah-hwæðere ne miltsað he þæs oðres wánunge, forðan gif se læce geswicð his cræftes, þonne losað se forwundoda. Swa eac God gelácnað his gecorenra gyltas mid mislicum brocum; and þeah ðe hit hefigtyme sy ðam ðrowigendum, þeah-hwæðere wyle se góda Læce to ecere hælðe hine gelácnigan. Witodlice se ðe náne brocunge for ðisum life ne ðrowað, he færð to ðrowunge. For agenum synnum bið se mann geuntrumod, swa swa Drihten cwæð to sumum bedridan, ðe him to geboren wæs, "Min bearn, ðe synd þine synna forgifene: aris nu, and ber ham ðin leger-bed." God is the true leech, who by divers afflictions heals the sins of his people. The world's leech is not cruel, though he cure the wounded with burning or with the amputation-knife. The leech cuts or burns, and the patient cries, yet has he no mercy on the other's moaning, for if the leech desist from his craft, then will the wounded perish. So also God cures the sins of his chosen with divers diseases; and though it be wearisome to the sufferer, yet will the good Leech cure him to everlasting health. But he who suffers no sickness in this life, he goes to suffering. For his own sins a man is afflicted with disease, as the Lord said to one bedridden, who was borne to him, "My son, thy sins are forgiven thee: arise now, and bear home thy sick-bed."
For fandunge beoð sume menn geuntrumode, swa swa wæs se eadiga Iob, ðaða he wæs rihtwis, and Gode gehyrsum. Þa bæd se deofol, þæt he his fandigan moste, and he ða anes dæges ealle his æhta amyrde, and eft hine sylfne mid þam mæstan broce geuntrumode, swa þæt him weollon maðan geond ealne ðone lichaman. Ac se geðyldiga Iob, on eallum ðisum ungelimpum, ne syngode mid his muðe, ne nan ðing stuntlices ongean God ne spræc, ac cwæð, "God me forgeaf ða æhta, and hí eft æt me genam; sy his nama gebletsod." God eac ða hine gehælde, and his æhta mid twyfealdum him forgeald. Sume menn beoð geuntrumode for Godes tácnum, swa swa Crist cwæð be sumum blindan men, ðaða his leorning-cnihtas hine axodon, for hwæs synnum se mann wurde swa blind acenned. Þa cwæð se Hælend, þæt he nære for his agenum synnum, ne for his maga, blind geboren, ac forði þæt Godes wundor þurh hine geswutelod wære. And he þærrihte mildheortlice hine gehælde, and geswutelode þæt he is soð Scyppend, ðe ða ungesceapenan eahhringas mid his halwendan spatle geopenode. For trial are some men afflicted with disease, as was the blessed Job, when he was righteous and obedient to God. Then the devil prayed that he might try him, and he in one day destroyed all his possessions, and afterwards afflicted himself with the greatest disease, so that worms rolled over all his body. But the patient Job, in all these calamities, sinned not with his mouth, nor spake anything foolish against God, but said, "God gave me possessions, and afterwards took them from me; be his name blessed." God also then healed him, and restored him his possessions twofold. Some men are afflicted for the miracles of God, as Christ said of some blind man, when his disciples asked him, for whose sins the man was thus born blind. Then said Jesus, that he was born blind not for his own nor for his parents' sins, but because that God's miracles might be manifested through him. And he forthwith mercifully healed him, and manifested that he is the true Creator, who opened the unshapen eye-rings with his salutary spittle.
For gehealdsumnysse soðre eadmodnysse beoð forwel oft Godes gecorenan geswencte, swa swa Paulus se apostol be him sylfum cwæð, "Me is geseald sticels mines lichaman, and se sceocca me gearplæt, þæt seo micelnys Godes onwrigenyssa me ne onhebbe; forðan ic bæd þriwa minne Drihten, þæt he afyrsode þæs sceoccan sticels fram me; ac hé me andwyrde, Paule, ðe genihtsumað min gifu. Soðlice mægen bið gefremod on untrumnysse. Nu wuldrige ic lustlice on minum untrumnyssum, þæt Cristes miht on me wunige." For preservation of true humility are God's chosen very often afflicted, as Paul the apostle said of himself, "To me is given a goad of my body, and the devil buffeteth me, that the greatness of God's revelations may not exalt me; for I thrice besought my Lord to remove the devil's goad from me; but he answered me, Paul, my grace will suffice thee. Verily power is promoted in weakness. I now glorify joyfully in my weaknesses, that Christ's might may dwell in me."
Se cristena mann ðe on ænigre þissere gelicnysse bið gebrocod, and he ðonne his hælðe secan wyle æt unalyfedum tilungum, oððe æt wyrigedum galdrum, oþþe æt ænigum wiccecræfte, ðonne bið he ðam hæðenum mannum gelíc, þe ðam deofolgylde geoffrodon for heora lichaman hælðe, and swa heora sawla amyrdon. Se ðe geuntrumod beo, bidde his hæle æt his Drihtne, and geðyldelice þa swingla forbere; loc hú lange se soða læce hit foresceawige, and ne beceapige na ðurh ænigne deofles cræft mid his sawle ðæs lichaman gesundfulnysse; bidde eac góddra manna bletsunge, and æt halgum reliquium his hæle gesece. Nis nanum cristenum menn alyfed þæt he his hæle gefecce æt nanum stane, ne æt nanum treowe, buton hit sy halig rode-tacen, ne æt nanre stowe, buton hit sy halig Godes hus: se ðe elles deð, he begæð untwylice hæðengild. We habbað hwæðere þa bysne on halgum bocum, þæt mot se ðe wile mid soðum læcecræfte his lichaman getemprian, swa swa dyde se wítega Isaias, þe worhte ðam cyninge Ezechie cliðan to his dolge, and hine gelácnode. The christian man, who in any of this like is afflicted, and he then will seek his health at unallowed practices, or at accursed enchantments, or at any witchcraft, then will he be like to those heathen men, who offered to an idol for their bodies' health, and so destroyed their souls. Let him who is sick pray for his health to his Lord, and patiently endure the stripes; let him behold how long the true Leech provides, and buy not, through any devil's craft, with his soul, his body's health; let him also ask the blessing of good men, and seek his health at holy relics. It is not allowed to any christian man to fetch his health from any stone, nor from any tree, unless it be the holy sign of the rood, nor from any place, unless it be the holy house of God: he who does otherwise, undoubtedly commits idolatry. We have, nevertheless, examples in holy books, that he who will may cure his body with true leechcraft, as the prophet Isaiah did, who wrought for the king Hezekiah a plaster for his sore, and cured him.
Se wisa Augustinus cwæð, þæt unpleolic sy þeah hwá læce-wyrte ðicge; ac þæt hé tælð to unalyfedlicere wíglunge, gif hwá ða wyrta on him becnitte, buton he hí to ðam dolge gelecge. Þeah-hwæðere ne sceole we urne hiht on læce-wyrtum besettan, ac on ðone Ælmihtigan Scyppend, þe ðam wyrtum ðone cræft forgeaf. Ne sceal nan man mid galdre wyrte besingan, ac mid Godes wordum hí gebletsian, and swa ðicgan. The wise Augustine said, that it is not perilous, though any one eat a medicinal herb; but he reprehends it as an unallowed charm, if any one bind those herbs on himself, unless he lay them on a sore. Nevertheless we should not set our hope in medicinal herbs, but in the Almighty Creator, who has given that virtue to those herbs. No man shall enchant a herb with magic, but with God's words shall bless it, and so eat it.
Wite ðeah-hwæðere gehwá, þæt nan man butan earfoðnyssum ne becymð to ðære ecan reste, þaða Crist sylf nolde his agen rice butan micelre earfoðnysse astigan: swa eac his apostoli, and ða halgan martyras mid heora agenum feore þæt heofonlice rice beceapodon: syððan eac halige andetteras, mid micelre drohtnunge on Godes ðeowdome, and þurh miccle forhæfednyssa and clænnysse, halige wurdon. Hwæt wylle we endemenn ðyssere worulde, gif we for urum synnum gebrocode beoð, buton herian urne Drihten, and eadmodlice biddan, þæt he us þurh ða hwilwendlican swingla to ðam ecan gefean gelæde? Sy him wuldor and lof on ealra worulda woruld. Amen. Let every one, however, know, that no man comes to the eternal rest without tribulations, when Christ himself would not ascend to his own kingdom without great tribulation: so also his apostles, and the holy martyrs with their own lives bought the heavenly kingdom: afterwards also holy confessors with great perseverance in God's service, and through great privations and chastity became holy. What shall we, the end-men of this world, desire, if for our sins we are with sickness afflicted, but to praise our Lord, and humbly pray that he through transient stripes lead us to everlasting joy? To him be glory and praise for ever and ever. Amen.
IIII. KL. SEPT. AUGUST XXIX.
DECOLLATIO SCI IOHANNIS BAPTISTÆ. THE DECOLLATION OF ST. JOHN THE BAPTIST.
Misit Herodes et tenuit Iohannem: et reliqua. Misit Herodes et tenuit Johannem: et reliqua.
Marcus se Godspellere awrát on Cristes béc be ðam mæran Fulluhtere Iohanne, þæt "se wælhreowa cyning Herodes hine gehæfte, and on cwearterne sette, for his broðor wife Herodiaden:" et reliqua. Mark the Evangelist wrote in the book of Christ concerning the great Baptist John, that "the cruel king Herod bound him, and set him in prison, for the sake of his brother's wife Herodias," etc.
Þes Iohannes wæs se mærosta mann, swa swa Crist be him cyðnysse gecydde. He cwæð, "Betwux wifa bearnum ne arás nán mærra man þonne Iohannes se Fulluhtere." Nu hæbbe ge oft gehyred be his mæran drohtnunge and be his ðenunge, nu wylle we embe ðises godspelles trahtnunge sume swutelunge eow gereccan. This John was the greatest man, as Christ bore witness concerning him. He said, "Among the children of women there hath not arisen any greater man than John the Baptist." Now ye have often heard of his great course and of his ministry, now we will relate to you some explanation touching the exposition of this gospel.
Þes Herodes, ðe Iohannem beheafdian hét, and on ðæs Hælendes ðrowunge Pilate ðam ealdormenn geðafode, and hine to his dome betæhte, wæs ðæs oðres Herodes sunu, ðe on ðam timan rixode ðe Crist geboren wæs; ac hit wæs swa gewunelic on ðam timan þæt rice menn sceopon heora bearnum naman be him sylfum, þæt hit wære geðuht þæs ðe mare gemynd þæs fæder, ðaða se sunu, his yrfenuma, wæs geciged þæs fæder naman. Se wælhreowa fæder Herodes læfde fif suna, þry he hét acwellan on his feorh-adle, ærðan ðe he gewite. Þa wearð he hreowlice and hrædlice dead æfter ðam ðe he ða cild acwealde for Cristes acennednysse. Þa feng Archelaus his sunu to rice. Ða embe tyn geara fyrst wearð hé ascofen of his cynesetle, forðan þe þæt Iudeisce folc wrehton his modignysse to ðam casere, and he ða hine on wræcsið asende. Þa dælde se casere þæt Iudeisce rice on feower, and sette ðærto feower gebroðra: ða sind gecwedene æfter Greciscum gereorde, tetrarche, þæt sind, fyðerrican. Fyðerrica bið se ðe hæfð feorðan dæl rices. Þa wæs án ðyssera gebroðra Philippus geháten, se gewifode on ðæs cyninges dehter Arethe, Arabiscre ðeode, seo hatte Herodias. Þa æfter sumum fyrste wurdon hí ungesome, Philippus and Arethe, and he genam ða dohtor of his aðumme, and forgeaf hí his breðer Herode; forðan ðe he wæs furðor on hlisan and on mihte. Herodes ða awearp his riht æwe, and forligerlice mánfulles sinscipes breac. This Herod, who commanded John to be beheaded, and agreed with Pilate the ealdorman in the suffering of Jesus, and delivered him to his judgement, was the son of the other Herod, who reigned at the time when Christ was born; for it was usual at that time for rich men to give their children names after themselves, that it might seem the greater remembrance of the father, when the son, his heir, was called by his father's name. The cruel father, Herod, left five sons; three he commanded to be slain in his last illness, ere he departed. Then he died miserably and suddenly after he had slain the children on account of the birth of Christ; when Archelaus his son succeeded to the kingdom. Then after a space of ten years he was driven from his throne, because the Jewish people complained of his pride to the emperor, and he then sent him into exile. The emperor then divided the Jewish kingdom into four, and placed therein four brothers, who, according to the Greek tongue, are called 'tetrarchs,' that is, rulers over a fourth. A tetrarch is he who has a fourth part of a kingdom. One of these brothers was called Philip, who took to wife the daughter of the king Arethe, of an Arabian people, who was called Herodias. Then after some time they, Philip and Arethe, were at variance, and he took his daughter from his son-in-law, and gave her to his brother Herod; because he was greater in fame and in power. Herod then cast off his lawful wife, and adulterously lived in criminal union.
Þa on ðam timan bodade Iohannes se Fulluhtere Godes rihtwisnysse eallum Iudeiscum folce, and þreade ðone Herodem, for ðam fulan sinscipe. Aecclesiastica historia ita narrat: Þa geseah Herodes þæt eal seo Iudeisce meniu arn to Iohannes lare, and his mynegungum geornlice gehyrsumodon, þa wearð hé afyrht, and wende þæt hí woldon for Iohannes lare his cynedom forseon, and wolde ða forhradian, and gebrohte hine on cwearterne on anre byrig þe is gecweden Macherunta. Hwæt ða Iohannes asende of ðam cwearterne twegen leorning-cnihtas to Criste, and hine befrán, þus cweðende, "Eart ðu se ðe toweard is, oþþe we oðres andbidian sceolon?" Swilce hé cwæde, Geswutela me, gyf ðu sylf wylle nyðer-astigan to hellwarum for manna alysednysse, swa swa ðu woldest acenned beon for manna alysednysse; oððe gif ic sceole cyðan ðinne to-cyme hellwarum, swa swa ic middangearde þe toweardne bodade, geswutela. Hwæt ða se Hælend on ðære ylcan tide, swa swa Lucas se godspellere awrát, gehælde manega untruman fram mislicum coðum, and wodum mannum gewitt forgeaf, and blindum gesihðe; and cwæð syððan to Iohannes ærendracum, "Farað nu to Iohanne, and cyðað him þa ðing þe ge gesawon and gehyrdon. Efne nu blinde geseoð, and ða healtan gað, and hreoflige men synd geclænsode, deafe gehyrað, and ða deadan arisað, and ðearfan bodiað godspel; and se bið eadig þe on me ne bið geæswicod." Swylce hé cwæde to Iohanne, Þyllice wundra ic wyrce, ac swa-ðeah ic wylle deaðe sweltan for mancynnes alysednysse, and ðe sweltende æfterfyligan, and se bið gesælig þe mine wundra nu herað, gif he minne deað ne forsihð, and for ðam deaðe ne geortruwað þæt ic God eom. Þus onwreah se Hælend Iohanne þæt he wolde hine sylfne gemedemian to deaðe, and syððan hellwara geneosian. Then at that time John the Baptist preached God's righteousness to all the Jewish people, and reproved Herod for that foul union. Ecclesiastica Historia ita narrat: When Herod saw that all the Jewish multitude ran to John's teaching, and zealously obeyed his admonitions, he was afraid, and imagined that through John's teaching they would despise his government, and would anticipate them, and brought him into prison in a town which is called Machæruntia. John sent then two disciples from the prison to Christ, and inquired of him, thus saying, "Art thou he who is to come, or are we to await another?" As though he had said, Manifest to me whether thou thyself wilt descend to the inmates of hell for the redemption of men, as I have preached to the world that thou wast to come,—manifest. Jesus then, at the same time as the evangelist Luke wrote, was healing many sick from divers diseases, and giving reason to insane men, and sight to the blind, and said then to John's messengers, "Go now to John, and make known to him the things which ye have seen and heard. Behold now blind see, and the halt go, and lepers are cleansed, deaf hear, and the dead arise, and poor preach the gospel; and he is happy who shall not be offended in me." As though he had said to John, Such wonders I work, and yet will I perish by death for the redemption of mankind, and follow thee dying, and happy shall he be who now praiseth my wonders, if he despise not my death, and on account of that death doubt not that I am God. Thus Jesus revealed to John that he himself would vouchsafe to die, and afterwards visit the inmates of hell.
Þa betwux ðisum gelamp þæt Herodes, swa we ǽr cwædon, his witan gefeormode on ðam dæge þe he geboren wæs; forðan ðe hi hæfdon on ðam timan micele blisse on heora gebyrd-tidum. Seo dohtor ða, swa swa we ǽr sædon, plegode mid hire mædenum on ðam gebeorscipe, him eallum to gecwemednysse, and se fæder ða mid aðe behét, þæt he wolde hire forgyfan swa hwæs swa heo gewilnode. Þreo arleasa scylda we gehyrdon,—ungesælige mærsunge his gebyrd-tide, and ða unstæððigan hleapunge þæs mædenes, and ðæs fæder dyrstigan aðsware. Þam ðrim ðingum us gedafenað þæt we wiðcweðon on urum ðeawum. We ne moton ure gebyrd-tide to nanum freols-dæge mid idelum mærsungum awendan, ne ure acennednysse on swilcum gemynde habban; ac we sceolon urne endenextan dæg mid behreowsunge and dǽdbote forhradian, swa swa hit awriten is, "On eallum ðingum beo ðu gemyndig þines endenextan dæges, and þu ne syngast on ecnysse." Ne ús ne gedafenað þæt we urne lichaman, ðe Gode is gehalgod on ðam halwendan fulluhte, mid unþæslicum plegan and higleaste gescyndan; forðan ðe ure lichaman sind Godes lima, swa swa Paulus cwæð, "And he bebead, þæt we sceolon gearcian ure lichaman líflice onsægednysse, and halige, and Gode andfenge." Se lichama bið líflic onsægednys ðe wið heafod-leahtras bið gescyld, and ðurh halige mægnu Gode bið andfenge and halig. God sylf forbyt ælcne að cristenum mannum, þus cweðende, "Ne swera ðu þurh heofenan, forðan ðe heo is Godes þrymsetl. Ne swera ðu þurh eorðan, forðan ðe heo is Godes fotsceamol. Ne swera þu ðurh ðin agen heafod, forðan ðe ðu ne miht wyrcan an hǽr þines feaxes hwít oððe blacc. Ic secge eow, Ne swerige ge þurh nan þing, ac beo eower spræc ðus geendod, Hit is swa ic secge, oþþe hit nis swa. Swa hwæt swa ðær mare bið þurh að, þæt bið of ðam yfelan." Then meanwhile it befell that Herod, as we before said, feasted his councillors on the day on which he was born; for at that time they had great rejoicing on their birth-tides. The daughter then, as we before said, played with her maidens at the feast, to the pleasure of them all, and the father then promised on oath that he would give her whatsoever she desired. Of three impious sins we have heard,—the unholy celebration of his birth-tide, and the giddy dancing of the maiden, and the father's presumptuous oath. These three things it befitteth us to oppose in our conduct. We may not with vain celebrations turn our birth-tide to any holyday, nor have our birth in such remembrance; but we should anticipate our last day with penitence and penance, so as it is written, "In all things be thou mindful of thy last day, and thou wilt sin not to eternity." It is not fitting to us to pollute our body, which is hallowed to God in the salutary baptism, with indecent and foolish play; for our bodies are limbs of God, as St. Paul said, "And he enjoined, that we should prepare our bodies as a living and holy sacrifice, and acceptable to God." The body is a living sacrifice which is shielded against deadly sins, and through holy virtues is acceptable to God and holy. God himself forbids every oath to christian men, thus saying, "Swear thou not by heaven, for it is God's throne. Swear thou not by earth, for it is God's footstool. Swear thou not by thine own head, for thou canst not make one hair of thy locks white or black. I say unto you, swear ye not by anything, but be your speech thus ended, It is as I say, or it is not so. Whatsoever there is more by oath, that is of evil."
Crist sylf gefæstnode his spræce, þaða hé spræc to anum Samaritaniscan wífe mid ðisum worde, "Crede mihi:" þæt is, "Gelyf me." Þeah-hwæðere gif we hwær unwærlice swerion, and se að ús geneadige to wyrsan dæde, þonne bið us rǽdlicor þæt we ðone maran gylt forbugon, and ðone að wið God gebétan. Witodlice Dauid swor þurh God þæt he wolde þone stuntan wer Nabal ofslean, and ealle his ðing adylegian; ac æt ðære forman þingunge þæs snoteran wifes Abigail, hé awende his swúrd into ðære sceaðe, and hérode ðæs wifes snoternysse, ðe him forwyrnde þone pleolican mannsliht. Herodes swór þurh stuntnysse þæt he wolde ðære hleapendan dehter forgyfan swa hwæt swa heo bæde: þa forðam ðe he nolde fram his gebeorum beon gecweden mánswara, ðone beorscipe mid blode gemencgde, and ðæs mæran witegan deað þære lyðran hoppystran hire glíges to mede forgeaf. Micele selre him wære þæt he ðone að tobræce, þonne he swylcne witegan acwellan hete. Christ himself confirmed his speech, when he spake to a Samaritan woman with these words, "Crede mihi," that is, "Believe me." Yet if we anywhere heedlessly swear, and the oath compel us to a worse deed, then will it be more advisable for us to avoid the greater guilt, and atone to God for the oath. David, for example, swore by God that he would slay the foolish man Nabal, and destroy all his things; but at the first intercession of the prudent woman Abigail, he returned his sword into the sheath, and praised the woman's prudence, who forbade him that perilous murder. Herod through folly swore that he would give the dancing daughter whatsoever she might ask: then, because he would not be called a perjurer by his guests, he stained the feast with blood, and gave the death of the great prophet to the lewd dancer in reward of her play. Much better for him had it been to have broken the oath, than to have commanded such a prophet to be slain.
On eallum ðingum we sceolon carfullice hógian, gif we awar, þurh deofles syrwunge, on twam frecednyssum samod befeallað, þæt we symle ðone maran gylt forfleon þurh útfære þæs læssan, swa swa deð se ðe his feondum ofer sumne weall ætfleon wile, ðonne cepð hé hwær se weall unhehst sy, and ðær oferscyt. Witodlice Herodes, ðaðe he nolde, þurh Iohannes mynegunge, þone unclænan sinscipe awendan, ða wearð hé to manslihte befeallen; and wæs seo læsse synn intinga þære maran, þæt he for his fulan forlígre, ðe he georne wiste þæt Gode andsæte wæs, ðæs wítegan blod ageat, þe he wiste þæt Gode gecweme wæs. Þis is se cwyde þæs godcundlican domes, be ðam þe is gecweden, "Se ðe derað, derige he gyt swyðor; and se ðe on fulnyssum wunað, befyle hine gyt swyðor." Þes cwyde gelamp þam wælhreowan Herode. Nu is oðer cwyde be gódum mannum sceortlice gecweden, "Se ðe halig is, beo he gyt swyðor gehalgod." Þis gelamp þam Fulluhtere Iohanne, se ðe wæs halig þurh menigfealde geearnunga; and he wæs gyt swyðor gehalgod, ðaða he ðurh soðfæstnysse bodunge becom to sigefæstum martyrdome. In all things we should carefully consider, if we anywhere, through the devil's machinations, fall at once into two perils, that we always flee from the greater guilt by the outlet of the less, as he does who will flee from his foes over a wall, then observes he where the wall is lowest, and there darts over. But Herod, when he would not, through John's remonstrance, turn from the unclean connexion, fell into murder, and the smaller sin was the cause of the greater, so that he for his foul adultery, which he well knew was hateful to God, shed the prophet's blood, who he knew was acceptable to God. This is the sentence of the divine judgement, by which it is said, "Let him who injureth, injure yet more; and let him who liveth in foulness, defile himself yet more." This sentence befell the cruel Herod. Now there is another sentence shortly said concerning good men, "Let him who is holy be yet more hallowed." This befell the Baptist John, who was holy through manifold deserts; and was yet more hallowed, when he through the preaching of truth came to triumphant martyrdom.
Herodes híwode hine sylfne unrótne, ða seo dohtor hine þæs heafdes bæd; ac hé blissode on his digelnyssum, forðan ðe heo þæs mannes deað bæd ðe hé ǽr acwellan wolde, gif hé intingan hæfde. Witodlice gif þæt cild bǽde þæs wífes heafod, mid micclum graman hé wolde hire wiðcweðan. Næs Iohannes mid ehtnysse geneadod þæt he Criste wiðsoce, ac ðeah he sealde his líf for Criste, ðaða he wæs for soðfæstnysse gemartyrod. Crist sylf cwæð, "Ic eom soðfæstnys." Iohannes wæs Cristes forrynel on his acennednysse and on his bodunge, on fulluhte, on ðrowunge, and hine to hellwarum mid deorwurðum deaðe forestóp. Þaða he beheafdod wæs, ða comon his leorning-cnihtas, and his halige líc ferodon to anre byrig seo is gecweden Sebaste, and hi ðær hine gelédon. Þæt hálige heafod wearð on Hierusalem bebyrged. Herod feigned himself sad, when the daughter prayed him for the head; but he rejoiced in secret, because she prayed for the death of that man whom he would before have slain, if he had had a pretext. But if the child had prayed for the woman's head, he would with great anger have refused her. John was not by persecution compelled to deny Christ, but, nevertheless, he gave his life for Christ, when he was martyred for truth. Christ himself said, "I am the truth." John was Christ's forerunner in his birth, and in his preaching, in baptism, in suffering, and in his precious death preceded him to hell. When he was beheaded, his disciples came, and bare his holy body to a city which is called Sebastia, and they laid him there. The holy head was buried at Jerusalem.
Sume gedwolmenn cwædon þæt þæt heafod sceolde abláwan ðæs cyninges wíf Herodiaden, ðe he fore acweald wæs, swa þæt heo ferde mid windum geond ealle woruld; ac hí dwelodon mid þære segene, forðan ðe heo leofode hire líf oð ende æfter Iohannes slege. Soðlice Iohannes heafod wearð syððan geswutelod twam easternum munecum, þe mid gebedum ða burh geneosodon, and hi ðanon þone deorwurðan maðm feredon to sumere byrig þe is Edissa geháten; and se Ælmihtiga God þurh þæt heafod ungerime wundra geswutelode. His bán, æfter langum fyrste, wurdon gebrohte to ðære mæran byrig Alexandria, and þær mid micclum wurðmynte gelogode. Some heretics said that the head blew the king's wife Herodias, for whom he had been slain, so that she went with winds over all the world; but they erred in that saying, for she lived to the end of her life after the slaying of John. But John's head was afterwards manifested to two eastern monks, who with prayers visited that city, and they bare the precious treasure thence to a city which is called Edessa; and the Almighty God, through that head, manifested innumerable miracles. His bones after a long time were brought to the great city of Alexandria, and there with great honour deposited.
Nu is to besceawigenne húmeta se Ælmihtiga God, be his gecorenan and ða gelufedan ðenas, þa ðe he to ðam ecan life forestihte, geðafað þæt hí mid swa micclum witum beon fornumene and tobrytte on ðisum andweardan lífe. Ac se apostol Paulus andwyrde be ðisum, and cwæð, þæt "God þreað and beswingð ælcne ðe he underfehð to his rice, and swa hé forsewenlicor bið gewitnod for Godes naman, swa his wuldor bið mare for Gode." Eft cwæð se ylca apostol on oðre stowe, "Ne sind na to wiðmetenne ða þrowunga þyssere tide ðam toweardan wuldre þe bið on ús geswutelod." Now it is to be considered why the Almighty God allows that his chosen and his beloved servants, whom he has predestined to eternal life, be destroyed with so many pains, and broken in this present life. But the apostle Paul has answered concerning this, and said, that "God correcteth and chastiseth every one whom he receiveth into his kingdom, and the more ignominiously he is tortured for the name of God, so much shall his glory be greater before God." Again, the same apostle said in another place, "The sufferings of this life are not to be compared with the future glory which will be manifested in us."
Nu cwyð se trahtnere, þæt nán wilde deor, ne on fyðerfotum ne on creopendum, nis to wiðmetenne yfelum wife. Hwæt is betwux fyðerfotum reðre þonne leo? oððe hwæt is wælhreowre betwux næddercynne ðonne draca? Ac se wisa Salomon cwæð, þæt selre wære to wunigenne mid leon and dracan þonne mid yfelan wífe and oferspræcum. Witodlice Iohannes on westene wunade betwux eallum deorcynne ungederod, and betwux dracum, and aspidum, and eallum wyrmcynne, and hí hine ondredon. Soðlice seo awyrigede Herodias mid beheafdunge hine acwealde, and swa mǽres mannes deað to gife hire dehter hleapunge underfeng. Danihel se witega læg seofan niht betwux seofan leonum on anum seaðe ungewemmed, ac þæt awyrigede wíf Gezabel beswác ðone rihtwisan Naboð to his feore, þurh lease gewitnysse. Se witega Ionas wæs gehealden unformolten on ðæs hwæles innoðe ðreo niht, and seo swicole Dalila þone strangan Samson mid olæcunge bepæhte, and besceorenum fexe his feondum belæwde. Eornostlice nis nan wyrmcynn ne wilddeora cynn on yfelnysse gelíc yfelum wífe. Now says the expositor, that no wild beast, neither among the four-footed nor the creeping, is to be compared with an evil woman. What among the four-footed is fiercer than a lion? or what among the serpent-kind is more cruel than a dragon? But the wise Solomon said, that it were better to dwell with lion and dragon than with an evil and loquacious woman. Now John had dwelt in the waste unhurt among all the beast-kind, and among serpents, and asps, and all the worm-kind, and they dreaded him. But the accursed Herodias slew him by beheading, and received the death of so great a man as a gift for her daughter's dancing. Daniel the prophet lay seven nights among seven lions in one den uninjured, but the accursed woman Jezabel betrayed the righteous Naboth to his death by false witness. The prophet Jonah was preserved unconsumed in the belly of the whale for three nights, and the treacherous Dalila deceived the strong Samson with flattery, and, his locks being shorn, betrayed him to his foes. Verily there is no worm-kind nor wild beast-kind like in evilness to an evil woman.
Se wyrdwritere Iosephus awrát, on ðære cyrclican gereccednysse, þæt se wælhreowa Herodes lytle hwile æfter Iohannes deaðe rices weolde, ac wearð for his mándædum ærest his here on gefeohte ofslegen, and he sylf siððan of his cynerice ascofen, and on wræcsið asend, swiðe rihtwisum dome, ðaða he nolde hlystan Iohannes láre to ðam ecan life, þæt hé eac hrædlice his hwilwendan cynedom mid hospe forlure. Augustinus se wisa ús manað mid þisum wordum, and cwyð, "Besceawiað, ic bidde eow, mine gebroðra, mid gleawnysse hú wræcfull ðis andwyrde líf is; and ðeah ge ondrædað eow þæt ge hit to hrædlice forlæton. Ge lufiað þis líf, on ðam þe ge mid geswince wuniað; ðu hógast embe ðine neode; ðu yrnst, and byst geancsumod; þu erast, and sæwst, and eft gegaderast; þu grinst, and bæcst; þu wyfst, and wæda tylast, and earfoðlice wast ealra ðinra neoda getel, ægðer ge on sǽ ge on lande, and scealt ealle þas foresædan ðing, and eac ðin agen líf mid earfoðnysse geendian. Leorniað nu forði, þæt ge cunnon þæt ece líf geearnian, on ðam ðe ge nán ðyssera geswinca ne ðrowiað, ac on ecnysse mid Gode rixiað." The historian Josephus wrote in the ecclesiastical history, that the cruel Herod, a little while after the death of John, ruled his kingdom, but first for his wicked deeds his army was slain in battle, and himself afterwards driven from his kingdom, and sent into exile, by a very righteous judgement, when he would not listen to John's exhortations to eternal life, that he suddenly with disgrace should lose his transitory kingdom. The wise Augustine exhorts us with these words, and says, "Consider, I pray you, my brethren, with understanding, how wretched is this present life, and yet ye dread leaving it too speedily. Ye love this life in which ye exist with toil; thou carest about thy need; thou runnest, and art filled with anxiety; thou ploughest, and sowest, and afterwards gatherest; thou grindest, and bakest; thou weavest and preparest garments, and hardly knowest the number of all thy needs, both on sea and on land, and shalt end all these aforesaid things, and also thy life with tribulation. Learn now, therefore, that ye may be able to earn the eternal life, in which ye will suffer none of these toils, but with God will reign to eternity."
On ðisum lífe we ateoriað, gif we ús mid bígleofan ne ferciað; gif we ne drincað, we beoð mid þurste fornumene; gif we to lange waciað, we ateoriað; gif we lange standað, we beoð gewæhte, and þonne sittað; eft, gif we to lange sittað, ús slapað ða lima. Sceawiað eac æfter ðisum, þæt nán stede nis ures lichaman: cildhád gewit to cnihtháde, and cnihthád to geðungenum wæstme; se fulfremeda wæstm gebyhð to ylde, and seo yld bið mid deaðe geendod. Witodlice ne stent ure yld on nanre staþolfæstnysse, ac swa micclum swa se lichama wext swa micclum beoð his dagas gewanode. Gehwær is on urum lífe ateorung, and werignys, and brosnung ðæs lichaman, and ðeah-hwæðere wilnað gehwá þæt he lange lybbe. Hwæt is lange lybban buton lange swincan? Feawum mannum gelimpð on ðisum dagum, þæt he gesundfull lybbe hund-eahtatig geara, and swa hwæt swa he ofer ðam leofað, hit bið him geswinc and sárnyss, swa swa se wítega cwæð, "Yfele sind ure dagas," and ðæs þe wyrsan þe we hí lufiað. Swa olæcð þes middangeard forwel menige, þæt hí nellað heora wræcfulle líf geendian. Soð líf and gesælig þæt is, þonne we arisað of deaðe, and mid Criste rixiað. On ðam life beoð gode dagas, na swa-ðeah manega dagas, ac án, se nát nænne upspring ne nane geendunge, ðam ne fyligð merigenlic dæg, forðan ðe him ne forestóp se gysternlica; ac se án dæg bið ece æfre ungeendod butan ælcere nihte, butan gedreccednyssum, butan eallum geswincum, þe we hwene ǽr on ðyssere rædinge tealdon. Þes dæg and þis líf is beháten rihtwisum cristenum, to ðam us gelæde se mildheorta Drihten, seðe leofað and rixað mid Fæder and mid Halgum Gaste á butan ende. Amen. In this life we faint, if we sustain not ourselves with food; if we drink not, we are destroyed by thirst; if we watch too long, we faint; if we stand long, we are fatigued, and then sit; again, if we sit too long, our limbs sleep. Consider also after this, that there is no stability of our body: childhood passes to boyhood, and boyhood to full growth; full growth bows to age, and age is ended by death. Verily our age stands on no stability, but so much as the body grows so greatly are its days diminished. Everywhere in our life are faintness and weariness, and decay of the body, and yet every one desires that he may live long. What is to live long but long to toil? It happens to few men in these days to live eighty years in health, and whatsoever he lives over that, it is toil to him and pain, as the prophet said, "Evil are our days," and the worse that we love them. So this world flatters very many, that they are unwilling to end this life of exile. A true and blessed life it will be, when we from death arise and reign with Christ. In that life will be good days, yet not many days, but one, which knows no rise nor no ending, which no tomorrow follows, because no yesterday preceded it; but the one day will for ever be unended without any night, without afflictions, without all the toils, which we a little before in this lecture recounted. This day and this life are promised to righteous christians, to whom may the merciful Lord lead us, who liveth and reigneth with the Father and the Holy Ghost ever without end. Amen.

Misit Herodes et tenuit Iohannem: et reliqua.

Misit Herodes et tenuit Johannem: et reliqua.

DOMINICA XVII. POST PENTECOSTEN. THE SEVENTEENTH SUNDAY AFTER PENTECOST.
Ibat Iesus in ciuitatem quæ uocatur Naim: et reliqua. Ibat Jesus in civitatem quae vocatur Naim: et reliqua.
Ure Drihten ferde to sumere byrig seo is geháten Naim, and his gingran samod, and genihtsum menigu. Þaða he genealæhte þam port-geate, þa ferede man anes cnihtes líc to byrgene: et reliqua. Our Lord went to a city which is called Nain, and his disciples with him, and a copious multitude. When he approached the port-gate, the corpse of a young man was borne to the grave, etc.
Beda se trahtnere cwæð, þæt seo burh Naim is gereht, 'yðung' oððe 'styrung.' Se deada cniht, ðe on manegra manna gesihðe wæs geferod, getácnað gehwylcne synfulne mannan þe bið mid healicum leahtrum on ðam inran menn adydd, and bið his yfelnys mannum cuð. Se cniht wæs áncenned sunu his meder, swa bið eac gehwilc cristen man gastlice ðære halgan gelaðunge sunu, seo is ure ealra modor, and ðeah-hwæðere ungewemmed mæden; forðan ðe hire team nis ná lichamlic ac gastlic. Gehwilc Godes ðeow, þonne he leornað, he bið bearn gecweden: eft, þonne he oðerne lærð, he bið modor, swa swa se apostol Paulus be ðam aslidenum mannum cwæð, "Ge synd mine bearn, ða ðe ic nu oðre siðe geeacnige, oðþæt Crist beo on eow geedníwod." Þæt port-geat getácnað sum lichamlic andgit þe menn ðurh syngiað. Se mann ðe tosæwð ungeþwærnysse betwux cristenum mannum, oððe seðe sprecð unrihtwisnysse on heannysse ðurh his muðes geat, he bið dead geferod. Se ðe behylt wimman mid galre gesihðe and fulum luste, ðurh his eagena geat, hé geswutelað his sawle deað. Se ðe idele spellunge, oððe tállice word lustlice gehyrð, þonne macað hé his eare him sylfum to deaðes geate. Swa is eac be ðam oðrum andgitum to understandenne. Beda the expositor said, that the city of Nain is interpreted 'inundation' or 'agitation.' The dead youth, who was borne in sight of many men, betokens every sinful man who in the inward man is fordone with deadly sins, and his evilness is known to men. The youth was the only-born son of his mother, so is also every christian man spiritually a son of the holy church, which is the mother of us all, and, nevertheless, an undefiled maiden; for her family is not bodily but spiritual. Every servant of God, when he learns, is called a child: afterwards, when he teaches another, he is a mother, as the apostle Paul said of the fallen men, "Ye are my children, whom I now a second time conceive, until Christ is renewed in you." The port-gate betokens some bodily sense through which men sin. The man that sows dissension among christian men, or who speaks unrighteousness in high places through his mouth's gate, he is borne dead. He who beholds a woman with libidinous eye and foul lust, through his eyes' gate, manifests his soul's death. He who with delight hears idle discourse or contumelious words, makes his ear a gate of death to himself. So is it also to be understood of the other senses.
Se Hælend wearð astyred mid mildheortnysse ofer ðære meder, þæt he us bysene sealde his arfæstnysse; and he ðone deadan syððan arærde, þæt he us to his geleafan getrymede. He genealæhte and hreopode þa bǽre, and þa bǽrmenn ætstodon. Seo bǽr ðe þone deadan ferode is þæt orsorge ingehyd þæs orwenan synfullan. Soðlice ða byrðeras, ðe hine to byrgenne feredon, synd olæcunga lyffetyndra geferena, þe mid olæcunge and geættredum swæsnyssum þone synfullan tihtað and heriað, swa swa se wítega cwæð, "Se synfulla bið geherod on his lustum, and se unrihtwisa bið gebletsod: þonne he bið mid idelum hlisan and lyffetungum befángen, þonne bið hit swylce he sy mid sumere mold-hypan ofhroren." Be swylcum cwæð se Hælend to ánum his gecorenan, ðaða hé wolde his fæder líc bebyrian: he cwæð, "Geðafa þæt ða deadan bebyrion heora deadan: far ðu, and boda Godes rice." Witodlice ða deadan bebyriað oðre deadan, þonne gehwilce synfulle menn oðre heora gelícan mid derigendlicere herunge geólæcað, and mid gegaderodum hefe þære wyrstan lyffetunge ofðriccað. Be swylcum is gecweden on oðre stowe, "Lyffetyndra tungan gewriðað manna sawla on synnum." Jesus was moved with compassion for the mother, that he might give us an example of his piety; and he afterwards raised the dead, that he might confirm us to his faith. He approached and touched the bier, and the biermen stood still. The bier which bare the dead is the heedless mind of the hopeless sinful. But the bearers, who bare him to the grave, are the blandishments of flattering companions, who with blandishment and envenomed suavities stimulate and praise the sinful, as the prophet said, "The sinful is praised in his lusts, and the unrighteous is blessed: when he is surrounded by empty fame and flatteries, then is it as though he were overwhelmed by a mould-heap." Of such Jesus said to one of his chosen, when he would bury his father's corpse: he said, "Allow the dead to bury their dead: go thou, and preach God's kingdom." Verily the dead bury other dead, when sinful men court others their like with pernicious praise, and oppress with the accumulated weight of the worst flattery. Of such it is said in another place, "The tongues of flatterers bind the souls of men in sins."
Mid þam ðe Drihten hrepode ða bære, ða ætstodon þa bǽrmenn. Swa eac, gif ðæs synfullan ingehyd bið gehrepod mid fyrhte þæs upplican domes, þonne wiðhæfð he ðam unlustum and ðam leasum lyffeterum, and clypigendum Drihtne to ðam ecan life cáflice geandwyrt, swylce he of deaðe arise. Drihten cwæð to ðam cnihte, "Ic secge ðe, Aris, and he ðærrihte gesǽt and spræc, and se Hælend betæhte hine his meder." Se ge-edcucoda sitt, þonne se synfulla mid godcundre onbryrdnysse cucað. He sprecð, þonne he mid Godes herungum his muð gebysgað, and mid soðre andetnysse Godes mildheortnysse secþ. He bið his meder betæht, þonne he bið þurh sacerda ealdordóm gemǽnscipe ðære halgan gelaðunge geferlæht. Þæt folc wearð mid micclum ege ablicged; forðan swa swa mann fram marum synnum gecyrð to Godes mildheortnysse, and his ðeawas æfter Godes bebodum gerihtlæcð, swa má manna beoð gecyrrede ðurh his gebysnunge to Godes herunge. When the Lord touched the bier, the biermen stood still. So also, if the mind of the sinful is touched by fear of the heavenly doom, then he withstands evil lusts and false flatteries, and to the Lord calling to eternal life promptly answers, as if he had arisen from death. The Lord said to the youth, "I say unto thee, Arise. And he forthwith sat and spake, and Jesus delivered him to his mother." The requickened sits, when the sinful with divine stimulation quickens. He speaks, when he employs his mouth with God's praises, and with true confession seeks God's mercy. He is delivered to his mother, when through the priest's authority he is associated in communion of the holy church. The folk was astonished with great awe; for so as a man turns from great sins to God's mercy, and corrects his conduct after God's commandments, so more men will be turned through his example to the praise of God.
Þæt folc cwæð þæt mære witega arás betwux ús, and þæt God his folc geneosode. Soð hí sædon be Criste, þæt he mære witega is; ac he is witegena Witega, and heora ealra witegung; forðan ðe ealle be him witegodon, and he ðurh his to-cyme heora ealra witegunge gefylde. We cweðað nu mid maran geleafan, þæt he is mære witega, forðan ðe he wát ealle ðing, and eac fela witegode, and he is soð God of soðum Gode, Ælmihtig Sunu of ðam Ælmihtigan Fæder, seðe his folc geneosode þurh his menniscnysse, and fram deofles ðeowte alysde. The folk said, "That a great prophet hath arisen among us," and, "That God hath visited his folk." Truly they said of Christ, that he is a great prophet; for he is a Prophet of prophets, and the prophecy of them all; for they all prophesied of him, and by his advent he fulfilled the prophecy of them all. We say now with great faith, that he is a great prophet, for he knows all things, and also prophesied many, and he is true God of true God, Almighty Son of the Almighty Father, who visited his folk through his humanity, and relieved them from the thraldom of the devil.
We rædað gehwær on bocum, þæt se Hælend fela deade to lífe arærde, ac ðeah-hwæðere nis nán godspell gesett be heora nanum buton ðrim anum. An is þes cniht þe we nu embe spræcon, oðer wæs anes ealdormannes dohtor, þridde wæs Lazarus, Marthan broðer and Marian. Þyssera ðreora manna ærist getácnað þæt ðryfealde ærist synfullra sawla. Þære sawle deað is þreora cynna: án is yfel geðafung, oðer is yfel weorc, ðridda is yfel gewuna. Ðæs ealdormannes dohtor læig æt forðsiðe, and se fæder gelaðode ðone Hælend þærto, forðan ðe he wæs on ðam timan þær on neawiste. Heo ða forðferde ærðan ðe he hire to come. Þaða he com, ða genam hé hí be ðære hánda, and cwæð, "Þu mæden, ic secge ðe, Arís. And heo ðærrihte arás, and metes bæd." We read everywhere in books, that Jesus raised many dead to life, but yet there is no gospel composed of any of them save three only. One is the youth of whom we have just spoken, the second was an ealdorman's daughter, the third was Lazarus, the brother of Martha and Mary. The resurrection of these three persons betokens the threefold resurrection of sinful souls. The soul's death is of three kinds: one is evil assent, the second is evil work, the third is evil habit. The ealdorman's daughter lay at the point of death, and the father called Jesus thereto, because he was at that time there in the neighbourhood. She had departed before he came to her. When he came, he took her by the hand, and said, "Thou maiden, I say unto thee, Arise. And she straightways arose, and asked for meat."
Þis mæden ðe inne læg on deaðe geswefod, getácnað þære synfullan sawle deað, ðe gelustfullað on yfelum lustum digellice, and ne bið gyt mannum cuð, þæt heo þurh synna dead is; ac Crist geswutelode þæt hé wolde swa synfulle sawle gelíffæstan, gif hé mid geornfullum gebedum to gelaðod bið, þaða he arærde þæt mæden binnan ðam huse, swa swa digelne leahter on menniscre heortan lutigende. Nu syndon oðre synfulle þe gelustfulliað on derigendlicum lustum mid geðafunge, and eac heora yfelnysse mid weorcum cyðað; swilce getácnode se deada cniht, ðe wæs on þæs folces gesihðe geférod. Swilce synfulle arærð Crist, gif hí heora synna behreowsiað, and betæcð hí heora meder, þæt is, þæt he hi geferlæcð on annysse his gelaðunge. This maiden, who lay therein sleeping in death, betokens the death of the sinful soul, which delights secretly in evil pleasures, and it is not yet known to men, that it, through sins, is dead; but Christ manifested that he would quicken so sinful a soul, if with fervent prayers he be thereto called, when he raised the maiden within the house, like as secret sin lurking in the human heart. Now there are other sinful, who delight in pernicious lusts by assent, and also manifest their evilness by works; such the dead youth betokened, who was borne in sight of the people. Such sinners Christ raises, if they repent of their sins, and delivers them to their mother, that is, he associates them in the unity of his church.
Sume synfulle men geðafiað heora lustum, and ðurh yfele dæda mannum cyðað heora synna, and eac gewunelice syngigende hí sylfe gewemmað: þyllice getácnode Lazarus, þe læg on byrgene feower niht fule stincende. Witodlice Godes nama is Ælmihtig, forðan ðe hé mæg ealle ðing gefremman. He mæg ða synfullan sawle ðurh his gife geliffæstan, ðeah ðe heo on gewunelicum synnum fule stince, gif heo mid carfulre drohtnunge Godes mildheortnysse secð; ac swa mare wund swa heo maran læcedomes behófað. Þæt geswutelode se Hælend, þaþa hé mid leohtlicere stemne þæt mæden arærde on feawra manna gesihðe; forðan ðe hé ne geðafode þæt ðæra má manna inne wære, buton se fæder, and seo modor, and his ðry leorning-cnihtas: and he cwæð ða, "Þu mæden, Arís." Some sinful men assent to their lusts, and by evil deeds manifest their sins to men, and also habitually sinning defile themselves: such Lazarus betokened, who lay four days foully stinking in the sepulchre. Verily God's name is Almighty, for he can accomplish all things. He can through his grace quicken the sinful soul, though it foully stink in habitual sins, if with careful conduct it seek God's mercy; but the more it is wounded so much more medicament does it require. That Jesus manifested, when with clear voice he raised the maiden in sight of few persons; for he allowed not more persons to be therein than the father, and the mother, and his three disciples: and he said then, "Thou maiden, Arise."
Swa bið eac se digla deað ðære sawle eaþelicor to arǽrenne, þe on geðafunge digelice syngað, þonne synd ða openan leahtras to gehælenne. Þone cniht he arærde on ealles folces gesihðe, and mid þysum wordum getrymede, "Þu cniht, ic secge ðe, Arís." Þa diglan gyltas man sceal digelice betan, and ða openan openlice, þæt ða beon getimbrode þurh his behreowsunge, ðe ǽr wæron þurh his mándæda geæswicode. So also is the secret death of the soul, which sins secretly by assent, easier to raise than open vices are to be healed. He raised the youth in sight of all the people, and confirmed by these words, "Thou youth, I say unto thee, Arise." Secret sins shall be expiated secretly, and open openly, that those may be edified by his repentance, who had ere been seduced by his sins.
Drihten ðaða he Lazarum stincendne arærde, ða gedrefde he hine sylfne, and tearas ageat, and mid micelre stemne clypode, "Lazare, ga forð:" ða he geswutelode þæt se ðe swiðe langlice and gewunelice syngode, þæt he eac mid micelre behreowsunge and wope sceal his yfelan gewunan to Godes rihtwisnysse gewéman. Nis nán synn swa micel þæt man ne mæge gebétan, gif he mid inneweardre heortan be ðæs gyltes mæðe on soðre dǽdbote þurhwunað. Is þeah-hwæðere micel smeagung be anum worde þe Crist cwæð: he cwæð, "Ælc synn and tál bið forgífen behreowsigendum mannum, ac þæs Halgan Gastes tál ne bið næfre forgífen. Þeah ðe hwá cweðe tállic word ongean me, him bið forgífen, gif he deð dǽdbote; soðlice se ðe cweð word ongan ðone Halgan Gast, ne bið hit him forgífen on ðyssere worulde, ne on ðære towerdan." Nis nán synna forgífenys buton ðurh ðone Halgan Gast. An Ælmihtig Fæder is, se gestrynde ænne Sunu of him sylfum. Nis se Fæder gehæfd gemænelice Fæder fram ðam Suna and þam Halgan Gaste, forðan ðe hé nis heora begra sunu. Se Halga Gast soðlice is gemænelice gehæfd fram ðam Fæder and þam Suna, forðan ðe hé is heora begra Gast, þæt is heora begra Lufu and Willa, þurh ðone beoð synna forgyfene. Witodlice ðære Halgan Ðrynnysse weorc is æfre untodæledlic, þeah-hwæðere belimpð ælc forgífenys to ðam Halgan Gaste, swa swa seo acennednys belimpð to Criste ánum. The Lord when he raised the stinking Lazarus was troubled and shed tears, and with a loud voice cried, "Lazarus, go forth:" he then manifested that he who has very long and habitually sinned, shall also with great repentance and weeping turn his evil habits to God's righteousness. There is no sin so great that a man may not expiate it, if, with inward heart, according to the degree of the sin, he continue in true penitence. There is, nevertheless, great disquisition concerning one sentence which Christ said: he said, "Every sin and calumny shall be forgiven to repenting men, but calumny of the Holy Ghost shall never be forgiven. Though any one speak a calumnious word against me, he shall be forgiven, if he do penance; but he who says a word against the Holy Ghost, shall not be forgiven in this world nor in that to come." There is no forgiveness of sins but through the Holy Ghost. There is one Almighty Father, who begot a Son of himself. The Father is not called Father in common from the Son and the Holy Ghost, for the latter is not the son of them both. But the Holy Ghost is called in common from the Father and the Son, for he is the Spirit of them both, that is the Love and Will of them both, through whom sins are forgiven. Verily the work of the Holy Trinity is ever indivisible, yet all forgiveness belongs to the Holy Ghost, as birth belongs to Christ alone.
Hí ne magon beon togædere genemnede, Fæder, and Sunu, and Halig Gast, ac hí ne beoð mid ænigum fæce fram him sylfum awar totwæmede. On eallum weorcum hí beoð togædere, þeah ðe to ðam Fæder synderlice belimpe þæt he Bearn gestrynde, and to ðam Suna belimpe seo acennednys, and to þam Halgan Gaste seo forðstæppung. Se Sunu is ðæs Fæder Wisdom æfre of ðam Fæder acenned; se Halga Gast nis na acenned, forðan ðe he nis na sunu, ac he is heora begra Lufu and Willa, æfre of him bám forðstæppende, þurh ðone we habbað synna forgyfenysse, swa swa we habbað þurh Crist alysednysse; and þeah-hwæðere on ægðrum weorce is seo Halige Þrynnys wyrcende untodæledlice. They may not be named together, Father, and Son, and Holy Ghost, but they are not by any space anywhere separated from themselves. In all works they are together, though to the Father it exclusively belongs that he begot a Son, and to the Son belongs birth, and to the Holy Ghost procession. The Son is the Wisdom of the Father ever begotten of the Father; the Holy Ghost is not begotten, for he is not a son, but is the Love and Will of them both, ever proceeding from them both, through whom we have forgiveness of sins, as through Christ we have redemption; and yet in either work is the Holy Trinity working indivisibly.
Se cwyð tál ongean ðone Halgan Gast, seðe mid unbehreowsigendre heortan þurhwunað on mándædum, and forsihð þa forgyfenysse ðe stent on ðæs Halgan Gastes gife: þonne bið his scyld unalysendlic, forðan ðe he sylf him belicð þære forgífenysse weg mid his heardheortnysse. Behreowsigendum bið forgífen, forseondum næfre. Uton we biddan þone Ælmihtigan Fæder, seðe us þurh his wisdom geworhte, and þurh his Halgan Gast geliffæste, þæt he ðurh ðone ylcan Gast us do ure synna forgyfenysse, swa swa he us ðurh his ænne áncennedan Sunu fram deofles ðeowte alysde. He speaks calumny against the Holy Ghost, who with unrepenting heart continues in deeds of wickedness, and despises the forgiveness which stands in the grace of the Holy Ghost: then shall his sin be unredeemable, for he himself besets the way of forgiveness with his hardheartedness. The repenting shall be forgiven, the despising never. Let us pray to the Almighty Father, who hath through his Wisdom made us, and through his Holy Spirit quickened us, that he through the same Spirit grant us forgiveness of our sins, as, through his only begotten Son, he has redeemed us from the thraldom of the devil.
Sy lof and wuldor þam ecan Fæder, seðe næfre ne ongann, and his ánum Bearne, seðe æfre of him is, and þam Halgan Gaste, seðe æfre is of him bám, hi ðry án Ælmihtig God untodæledlic, á on ecnysse rixigende. Amen. Be praise and glory to the eternal Father who never began, and to his only Son who ever is of him, and to the Holy Ghost who ever is of them both, those three one Almighty God indivisible, reigning ever to eternity. Amen.

Ibat Iesus in ciuitatem quæ uocatur Naim: et reliqua.