Ambrose: Epistula ad Sororem

[1] Quoniam in omnibus fere epistulis sollicite quaeris de ecclesia, accipe, quid agatur. postridie quam accepi litteras tuas, quibus significaveras, quod te exagitarent somnia tua, moles inquietudinum gravium coepit moveri. nec iam Porciana, hoc est extramurana, basilica petebatur, sed basilica nova, hoc est intramurana, quae maior est.

[1] Since in almost all your letters you anxiously inquire about the church, receive what is being done. The day after I received your letters, in which you had signified that your dreams were agitating you, a mass of grave inquietudes began to move. And now it was not the Porcian basilica, that is, the extra-mural one, that was being sought, but the new basilica, that is, the intra-mural one, which is larger.

[2] convenerunt me primo principes virtutum viri, comites consistoriani, ut et basilicam traderem et procurarem, ne quid populus turbarum moveret. respondi, quod erat ordinis: templum dei a sacerdote tradi non posse. acclamatum est sequenti die in ecclesia.

[2] First there met with me the chiefs of the Virtutes, men, the consistorial counts, that I should both hand over the basilica and take care that the people should not stir up any disturbances. I replied what was of order: that the temple of God cannot be handed over by a priest. There were acclamations on the following day in the church.

etiam praefectus eo venit; coepit suadere, vel ut basilica Porciana cederemus. populus reclamavit. ita tunc discessum est, ut intimaturum se imperatori diceret.

Even the prefect came there; he began to urge that we at least cede the Porcian basilica. The people protested. Thus then the meeting broke up, with him saying that he would inform the emperor.

[3] sequenti die - erat autem dominica - post lectiones atque tractatum dimissis catechumenis symbolum aliquibus competentibus in baptisterii tradebam basilica. illic nuntiatum est mihi comperto, quod ad Porcianam basilicam de palatio decanos misissent et vela suspenderent, populi partem eo pergere. ego tamen mansi in munere; missam facere coepi.

[3] on the following day - but it was the Lord’s day - after the readings and the discourse, with the catechumens dismissed, I was handing over the Symbol to some of the competents in the baptistery of the basilica. There it was reported to me, it having been learned, that to the Porcian basilica they had sent deans from the palace and were hanging veils, a part of the people proceeding thither. I, however, remained at my duty; I began to celebrate Mass.

[4] dum offero, raptum cognovi a populo Castulum quendam, quem presbyterum dicerent Ariani. hunc autem in platea offenderant transeuntes. amarissime flere et orare in ipsa oblatione Deum coepi, ut subveniret ne cuius sanguis in causa ecclesiae fieret, certe ut meus sanguis pro salute non solum populi, sed etiam pro ipsis impiis effunderetur.

[4] while I was offering, I learned that a certain Castulus had been seized by the people, whom the Arians called a presbyter. They had encountered him, as passers-by, in the street. I began most bitterly to weep and to pray God in the very oblation, that He might succor, lest anyone’s blood be shed for the cause of the Church—at least that my blood might be poured out for the salvation not only of the people, but even for the impious themselves.

quid multa? missis presbyteris et diaconibus eripui iniuriae virum.

Why say more? Having sent presbyters and deacons, I rescued the man from injury.

[5] condemnationes ilico gravissimae decernuntur, primo in corpus omne mercatorum. itaque sanctis diebus hebdomadis ultimae, quibus solebant debitorum laxari vincula, stridunt catenae, imponuntur collo innocentium, exiguntur ducenta pondo auri infra totum triduum. respondent aliud se tantum aut duplum, si peterentur, daturos, dummodo servarent fidem.

[5] on the spot very grievous condemnations are decreed, first against the whole body of merchants. and so, on the holy days of the last week, on which the bonds of debtors were wont to be loosened, chains screech, they are placed upon the necks of the innocent, 200 pounds of gold are exacted within the whole three-day period. they reply that they would give as much again, or double, if it were asked, provided that their credit were preserved.

erant pleni carceres negotiatoribus.

the prisons were full of merchants.

[6] palatina omnia officia, hoc est memoriales, agentes in rebus, apparitores diversorum comitum temperare a processu iubentur, specie qua seditioni interesse prohibebantur; honoratis multa minabantur gravissima, nisi basilicam traderent. fervebat persecutio, ac si aperuissent portam, prorupturi in omne facinus videbantur

[6] all the palatine offices, that is, the memorials, the agents in affairs, the apparitors of the various counts, are ordered to refrain from proceeding, under the pretext under which they were forbidden to take part in sedition; they were threatening the honorati with very heavy fines, unless they should hand over the basilica. the persecution was seething, and, as if they had opened the gate, they seemed about to burst forth into every crime.

[7] convenior ipse a comitibus et tribunis, ut basilicae fieret matura traditio, dicentibus imperatorem iure suo uti, eo guod in potestate eius essent omnia. respondi, si a me peteret, quod meum esset, id est fundum meum, argentum meum, quidvis huiusmodi meum, me non refragaturum, quamquam omnia, quae mea sunt, essent pauperum; verum ea, quae sunt divina, imperatoriae potestati non esse subiecta. "si patrimonium petitur, invadite, si corpus, occurram.

[7] I myself am summoned by the counts and tribunes, that there be a prompt handover of the basilica, saying that the emperor is using his right, since all things are in his power. I replied: if he were asking from me what is mine—that is, my estate, my silver, anything of this sort that is mine—I would not oppose it, although all the things that are mine belong to the poor; but the things that are divine are not subject to imperial power. "If a patrimony is demanded, seize it; if it is my body, I will stand in the way."

vultis in vincula rapere? vultis in mortem? voluptati est mihi.

Do you wish to drag me into chains? Do you wish into death? It is a delight to me.

non ego vallabor circumfusione populorum nec altaria tenebo vitam obsecrans, sed pro altaribus gratius immolabor."

"I will not wall myself about with the encirclement of peoples, nor will I hold the altars, beseeching for life; but for the altars I will more gratefully be immolated."

[8] horrebam quippe animo, cum armatos ad basilicam ecclesiae occupandam missos cognoscerem: ne, dum basilicam vindicant, aliqua strages fieret, quae. in perniciem totius vergeret civitatis. orabam, ne tantae urbis vel totius Italiae busto superviverem; detestabar invidiam fundendi cruoris; offerebam iugulum meum.

[8] For I shuddered in spirit, when I learned that armed men had been sent to seize the basilica of the church: lest, while they vindicate the basilica, some slaughter be made, which. might verge toward the perdition of the whole city. I was praying that I might not outlive the pyre of so great a city or of all Italy; I was detesting the odium of pouring out gore; I was offering my throat.

aderant Gothi tribuni; adoriebar eos dicens: "propterea vos possessio Romana suscepit, ut perturbationis publicae vos praebeatis ministros? quo transibitis, si haec deleta fuerint?"

the Gothic tribunes were present; I accosted them, saying: "Was it for this that the Roman possession received you, that you should present yourselves as ministers of public perturbation? where will you pass, if these things shall have been destroyed?"

[9] exigebatur a me, ut compescerem populum. referebam in meo iure esse, ut non excitarem, in Dei manu, uti mitigaret; postremo si me incentorem putaret, iam in me vindicari oportere vel abduci me in quas vellet terrarum solitudines. his dictis illi abierunt; ego in basilica veteri totum exegi diem.

[9] it was being demanded of me that I restrain the people. I reported that it was within my right not to excite them, and in the hand of God to mitigate; finally, if he thought me an instigator, then already it ought to be avenged upon me, or I to be led away into whatever solitudes of the lands he wished. With these things said, they departed; I spent the whole day in the old basilica.

inde domum cubitum me recepi, ut, si quis abducere vellet, inveniret paratum.

Thence I withdrew home to bed, so that, if anyone should wish to abduct me, he would find me prepared.

[10] ante lucem ubi pedem limine extuli, circumfuso milite 1occupatur basilica. idque a militibus imperatori mandatum dicitur, ut, si prodire vellet, haberet copiam; se tamen praesto futuros, si viderent eum cum catholicis convenire - alioquin se ad eum coetum, quem Ambrosius cogeret, transituros. prodire de Arianis nullus audebat, quia nec quisquam de civibus erat, pauci de familia regia, nonnulli etiam Gothi.

[10] before dawn, when I put my foot over the threshold, with the soldiery surrounding, the basilica is 1occupied. And it is said that this was mandated by the soldiers to the emperor, that, if he should wish to come forth, he might have the liberty; that they, however, would stand ready, if they should see him convening with the Catholics — otherwise that they would pass over to that gathering which Ambrose was mustering. No one of the Arians dared to come forth, because none were from the citizens; a few were of the royal household, and some Goths as well.

quibus ut olim plaustra sedes erat, ita nunc plaustrum ecclesia est. quocumque femina ista processerit, secum suos omnes coetus vehit.

for whom, as once wagons were a seat, so now a wagon is a church. wherever that woman goes forth, she carries with her all her assemblies.

[11] circumfusam basilicam esse gemitu populi intellexi. sed dum leguntur lectiones, intimatur mihi plenam populi esse basilicam etiam novam; maiorem videri plebem, quam cum essent omnes liberi; lectorem efflagitari. quid plura?

[11] I understood from the groan of the people that the basilica was encompassed. But while the lections are being read, it is intimated to me that the new basilica too is full of people; the plebs seem greater than when all were free; a lector is being clamored for. What more?

milites ipsi, qui videbantur occupasse basilicam cognito, quod praecepissem - ut abstinerentur a communionis consortio -, ad conventum hunc nostrum venire coeperunt.

the soldiers themselves, who seemed to have occupied the basilica, once it was learned that I had prescribed - that they be kept away from the fellowship of communion -, began to come to this our assembly.

[12] quibus visis turbantur mulierum animi, proripit se una. ipsi tamen milites se ad orationem venisse, non ad proelium loquebantur. clamavit aliqua populus: quam moderate, quam constanter, quam fideliter poscebat, ut ad illam pergeremus basilicam!

[12] at the sight of this the spirits of the women are thrown into turmoil, one of them rushes forth. the soldiers themselves, however, kept saying that they had come for prayer, not for battle. the people shouted something: how moderately, how steadfastly, how faithfully they were asking that we proceed to that basilica!

in illa quoque basilica fertur quod populus praesentiam flagitabat meam.

In that basilica also, it is reported that the people were demanding my presence.

[13] tunc ego hunc adorsus sermonem sum: "audistis, filii, librum Iob legi, qui solemni munere est decursus et tempore. scivit ex usu hunc librum etiam diabolus intimandum, quo virtus omnis suae temptationis aperitur et proditur, et ideo se hodie motu maiore concussit. sed gratias Deo nostro, qui vos ita firmavit fide atque patientia.

[13] then I addressed this discourse: "you have heard, sons, the Book of Job read, which by solemn office and time has been run through. The devil too knew from experience that this book should be intimated, whereby the whole force of his temptation is opened and betrayed, and therefore today he shook himself with greater motion. But thanks to our God, who has so strengthened you with faith and patience.

unum Iob miraturus ascenderam, omnes Iob quos mirarer inveni.

I had ascended intending to admire one Job; I found all to be Jobs whom I might admire.

[14] in singulis vobis lob revixit, in singulis sancti illius patientia et virtus refulsit. quid enim praestantius dici potuit a Christianis viris quam id, quod hodie in vobis spiritus sanctus est locutus? "rogamus, Auguste, non pugnamus; non timemus, sed rogamus." hoc Christianos decet, ut et tranquillitas pacis optetur et fidei veritatisque constantia nec mortis revocetur periculo.

[14] In each one of you Job revived; in each one the patience and virtue of that holy man shone forth. For what more excellent could be said by Christian men than that which today the Holy Spirit has spoken in you? "We ask, Augustus, we do not fight; we do not fear, but we ask." This befits Christians: that both the tranquility of peace be desired, and that the constancy of faith and truth not be called back by the peril of death.

est enim praesul dominus, qui salvos faciet sperantes in se.

for the Lord is the prelate, who will make safe those who hope in him.

[15] sed veniamus ad propositas lectiones. videtis diabolo temptandi licentiam dari, ut boni probentur. invidet iniquus bonis profectibus; temptat diversis modis.

[15] But let us come to the proposed readings. You see that to the Devil a license to tempt is given, so that the good may be proved. The iniquitous one envies good advances; he tempts in diverse modes.

temptavit sanctum Iob in patrimonio, temptavit in filiis, temptavit in dolore corporis. fortior in suo corpore temptatur, infirmior alieno. et mihi meas divitias, quas in vobis habeo, volebat auferre, et hoc tranquillitatis vestrae patrimonium dissipare cupiebat.

he tempted the holy Job in his patrimony, he tempted him in his sons, he tempted him in the pain of the body. the stronger is tempted in his own body, the weaker in another’s. and from me he wished to take away my riches, which I have in you, and he desired to dissipate this patrimony of your tranquility.

[16] vos quoque ipsos mihi bonos filios gestiebat eripere, pro quibus ego quotidie instauro sacrificium; vos ruinis quibusdam publicae perturbationis conabatur involvere. duo igitur iam genera temptationis excepi. et fortasse quia infirmiorem me dominus Deus novit, adhuc in corpus meum non dedit potestatem.

[16] he was eager to snatch away you yourselves, my good sons, from me, for whom I daily renew the sacrifice; he was attempting to involve you in certain ruins of public perturbation. Therefore I have already sustained two kinds of temptation. And perhaps because the Lord God knows me to be the weaker, he has not yet given power over my body.

etsi ipse cupiam, etsi offeram, adhuc me fortasse huic certamini imparem iudicat et diversis exercet laboribus. nec Iob ab isto coepit certamine, sed in hoc consummavit.

even if I myself desire, even if I offer myself, perhaps he still judges me unequal to this contest and exercises me with diverse labors. nor did Job begin with that contest, but in this he consummated.

[17] temptatus est autem Iob nuntiis coacervatis malorum temptatus est etiam per mulierem, quae ait: "dic aliquod verbum in Deum et morere." videtis, quanta subito moveantur: Gothi, arma, gentiles, multa mercatorum, poena sanctorum. advertitis, quid iubeatur, cum mandatur: "trade basilicam" - hoc est: "dic aliquod verbum in Deum et morere. nec solum dic adversus Deum, sed etiam fac adversus Deum." mandatur: "trade altaria Dei."

[17] however Job was tempted by messengers with evils heaped up; he was also tempted through the woman, who said: "say some word against God and die." you see how great things are suddenly set in motion: Goths, arms, Gentiles, many things of merchants, the punishment of the saints. you notice what is ordered, when it is commanded: "surrender the basilica" - that is: "say some word against God and die. and not only say against God, but also do against God." it is commanded: "surrender the altars of God."

[18] urgemur igitur praeceptis regalibus, sed confirmamur scripturae sermonibus, quae respondit: "tamquam una ex insipientibus locuta es." non mediocris igitur ista temptatio; namque asperiores temptationes has esse cognovimus, quae fiunt per mulieres. denique per Evam etiam Adam supplantatus est eoque factum, ut a mandatis caelestibus deviaret. quo errore cognito praevaricatricis conscientiae reus latere cupiebat, sed latere non poterat, et ideo ait ei Deus: "Adam, ubi es?"

[18] we are therefore pressed by royal precepts, but we are confirmed by the discourses of Scripture, which replied: "you have spoken as one of the foolish." no mean temptation, therefore, is this; for indeed we have known these to be harsher temptations which are wrought through women. finally, through Eve even Adam was supplanted, and by that it came to pass that he deviated from the celestial mandates. with that error recognized, guilty in conscience on account of the prevaricatress, he desired to lie hidden, but he could not lie hidden, and therefore God said to him: "Adam, where are you?"

[19] hoc est: quid eras ante, ubi nunc esse coepisti; ubi te constitueram, quo ipse transgressus es? agnoscis esse te nudum, quia bonae indumenta fidei perdidisti. folia sunt ista, quibus nunc velare te quaeris. repudiasti fructum, sub foliis legis latere cupis, sed proderis.

[19] that is: what were you before, where have you now begun to be; where I had established you, to what place have you yourself transgressed? you recognize yourself to be naked, because you have lost the garments of good faith. these are leaves, with which you now seek to veil yourself. you repudiated the fruit; under the leaves of the law you desire to lie hidden, but you will be exposed.

recedere a domino Deo tuo propter unam mulierem desiderasti; propterea fugis, quem videre quaerebas. cum una muliere te abscondere maluisti, relinquere speculam mundi, incolatum paradisi, gratiam Christi.

you desired to withdraw from the Lord your God on account of one woman; therefore you flee him whom you were seeking to see. along with one woman you preferred to hide yourself, to relinquish the watchtower of the world, the sojourn of paradise, the grace of Christ.

[20] quid dicam, quod etiam Eliam Iezabel cruente persecuta est, quod Ioannem Baptistam Herodias fecit occidi? singulae tamen singulos; mihi quo minora longe merita, eo temptamenta graviora. virtus infirmior, sed plus periculi.

[20] What shall I say, that even Elijah Jezebel bloodily persecuted, that John the Baptist Herodias caused to be killed? yet single women, single men; to me, the far lesser the merits, the heavier the temptations. The virtue is weaker, but more danger.

succedunt sibi mulierum vices, alternantur odia, commenta variantur, seniores conveniuntur, praetexitur regis iniuria. quae ratio igitur est adversus hunc vermiculum gravioris temptationis, nisi quia non me, sed ecclesiam persequuntur?

The turns of women succeed one another, hatreds are alternated, contrivances are varied, the elders are convened, the king’s injury is put forward as a pretext. What reason, then, is there for a graver temptation against this little worm, unless because they persecute not me, but the church?

[21] mandatur denique: "trade basilicam." respondeo: "nec mihi fas est tradere, nec tibi accipere, imperator, expedit. domum privati nullo potes iure temerare, domum Dei existimas auferendam?" allegatur imperatori licere omnia, ipsius esse universa. respondeo: "noli te gravare, imperator, ut putes te in ea, quae divina sunt, imperiale aliquod ius habere.

[21] finally, it is ordered: "hand over the basilica." I respond: "it is not fas for me to hand it over, nor is it expedient for you, emperor, to receive it. The house of a private man you can violate by no right; do you think the house of God is to be taken away?" It is alleged that all things are permitted to the emperor, that all things are his. I respond: "do not burden yourself, emperor, to think that you have any imperial right in those things which are divine."

noli te extollere, sed si vis diutius imperare, esto Deo subditus.

do not exalt yourself, but if you wish to rule longer, be subject to God.

[22] scriptum est: quae dei deo, quae Caesaris Caesari. ad imperatorem palatia pertinent, ad sacerdotem ecclesiae. publicorum tibi moenium ius commissum est, non sacrorum." iterum dicitur mandasse imperatorem: "debeo et ego unam basilicam habere." respondi: "non tibi licet illam habere.

[22] it is written: the things of God to God, the things of Caesar to Caesar. to the emperor the palaces pertain, to the priest the churches. the right over the public walls has been entrusted to you, not of sacred things." again the emperor is said to have ordered: "I too ought to have one basilica." I replied: "it is not permitted for you to have that.

quid tibi cum adultera? adultera est enim, quae non est legitimo Christi coniugio copulata.""

what have you to do with an adulteress? For she is an adulteress who is not joined in the legitimate conjugal union of Christ.""

[23] dum haec tracto, suggestum est mihi cortinas regias esse collectas, refertam autem populo basilicam praesentiam mei poscere, statimque eo converti sermonem meum dicens: "quam alta et profunda oracula sunt spiritus sancti! matutinis horis lectum est, ut meministis, fratres, quod summo animi dolore respondebamus: "Deus, venerunt gentes in hereditatem tuam." et re vera venerunt gentes, et plus etiam quam gentes venerunt; venerunt enim Gothi et diversarum nationum viri, venerunt cum armis et circumfusi occupaverunt basilicam. hoc nos ignari tuae altitudinis dolebamus, et nostra imprudentia aliud opinabatur.

[23] while I was handling these matters, it was reported to me that the royal curtains had been gathered, and that the basilica, crammed with people, was demanding my presence; and straightway I turned my discourse to this, saying: "How high and deep are the oracles of the Holy Spirit! In the morning hours it was read, as you remember, brothers, that with the utmost sorrow of mind we were responding: "God, the nations have come into your inheritance." And indeed the nations came, and more even than nations came; for the Goths came, and men of diverse nations, they came with arms and, surrounding, seized the basilica. This we, ignorant of your depth, were grieving, and our imprudence was supposing something else."

[24] venerunt gentes, sed vere in hereditatem tuam venerunt; qui enim gentes venerunt; facti sunt Christiani. qui ad invadendam hereditatem venerunt, facti sunt coheredes Dei. defensores habeo, quos hostes putabam; socios teneo, quos adversarios aestimabam.

[24] the nations came, but truly into your inheritance they came; for those who came as Gentiles; have been made Christians. those who came to invade the inheritance have been made co-heirs of God. I have defenders whom I used to think enemies; I hold allies whom I used to esteem as adversaries.

completum est illud, quod de domino Iesu David propheta cecinit, quia "factus est in pace locus eius" et "ibi confregit cornua arcuum, scutum, gladium et bellum".

That has been fulfilled which the prophet David sang about the Lord Jesus, because "his place has been made in peace" and "there he shattered the horns of bows, the shield, the sword, and war."

[25] cuius enim hoc munus, cuius opus nisi tuum, domine Iesu? videbas ad templum tuum armatos venire, hinc gemere populum et frequentem adesse, ne basilicam Dei tradere videretur, inde vim militibus imperari. mors ante oculos mihi, ne quid inter haec furori liceret: inseruisti te, domine, medium et fecisti utraque unum.

[25] For whose gift is this, whose work if not yours, Lord Jesus? You saw armed men coming to your temple; on this side the people groaning and being present in throngs, lest it seem that the basilica of God was being handed over; on that side force being commanded to the soldiers. Death was before my eyes, lest amid these things anything be permitted to frenzy: you inserted yourself, Lord, in the middle and made both one.

[26] compescuisti armatos dicens profecto: "si ad arma concurritur, si in templo meo clausi commoventur, quae utilitas in sanguine meo?" gratias itaque tibi, Christe. non legatus neque nuntius, sed tu, domine, salvum fecisti populum tuum; conscidisti saccum meum et praecinxisti me laetitita."

[26] you restrained the armed men, indeed saying: "if there is a running-together to arms, if those shut in my temple are stirred up, what utility is in my blood?" thanks therefore to you, Christ. not a legate nor a messenger, but you, Lord, have saved your people; you have torn my sackcloth and girded me with gladness."

[27] haec ego dicebam miratus imperatoris animum studio militum, obsecratione comitum, precatu populi posse mitescere. interea nuntiatur mihi missum notarium, qui mandata deferret. concessi paulum; mandatum intimat.

[27] I was saying these things, marveling that the emperor’s mind could be softened by the zeal of the soldiers, by the obsecration of the companions, by the prayer of the people. Meanwhile it is announced to me that a notary has been sent to deliver the mandates. I withdrew a little; he intimates the mandate.

"quid tibi visum est", inquit, "ut contra placitum faceres?" respondi: "quod placitum sit, ignoro, quidve temere factum dicatur, incertum habeo." ait: "cur presbyteros ad basilicam destinasti? si tyrannus es, scire volo: ut sciam, quemadmodum me adversus te praeparem."

"what seemed good to you," he says, "that you should act against the decree?" I replied: "what has been decreed, I do not know, and what is said to have been done rashly, I am uncertain." He says: "why did you dispatch presbyters to the basilica? if you are a tyrant, I wish to know: so that I may know how I should prepare myself against you."

[28] rettuli dicens me nihil in praeiudicium fecisse ecclesiae; eo tempore, quo audieram occupatam esse a militibus basilicam, gemitum tantummodo liheriorem habuisse multisque adhortantibus, ut eo pergerem, dixisse: "tradere basilicam non possum, sed pugnare non debeo"; postea vero quam cognoverim cortinas regias inde esse sublatas, cum me populus eo ire deposceret, direxisse presbyteros; me tamen noluisse ire, sed dixisse: "credo in Christo, quod ipse nobiscum faciet imperator."

[28] I replied, saying that I had done nothing to the prejudice of the church; at the time when I had heard that the basilica was occupied by soldiers, I had had only a more unrestrained groan, and, with many exhorting me to proceed thither, I had said: "I cannot hand over the basilica, but I ought not to fight"; but after I learned that the royal curtains had been removed from there, when the people was demanding that I go thither, I sent presbyters; I nevertheless was unwilling to go, but said: "I believe in Christ, that the emperor himself will act with us."

[29] si haec tyrannidis videntur, habeo arma, sed in Christi nomine: habeo offerendi mei corporis potestatem. quid moraretur ferire, si tyrannum putaret? veteri iure a sacerdotibus donata imperia, non usurpata, et vulgo dici, quod imperatores sacerdotium magis optaverint, quam imperium sacerdotes.

[29] if these things seem to be tyranny, I have arms, but in the name of Christ: I have the power of offering my body. What would delay him from striking, if he supposed me a tyrant? By ancient right empires have been granted by priests, not usurped; and it is commonly said that emperors have desired the priesthood more than priests the empire.

Christus fugit, ne rex fieret.

Christ fled, lest he be made king.

[30] habemus tyrannidem nostram. tyrannis sacerdotis infirmitas est: "cum infirmor", inquit, "tunc potens sum." caveret tamen, ne ipse sibi tyrannum faceret, cui Deus adversarium non excitavit. non hoc Maximum dicere, quod tyrannus ego sim Valentiniani, qui se meae legationis obiectu queritur ad Italiam non potuisse transire.

[30] we have our own tyranny. the tyranny of the priest is infirmity: "when I am infirm," he says, "then I am powerful." yet let him beware, lest he make for himself a tyrant, for whom God has not stirred up an adversary. let not Maximus say this, that I am the tyrant of Valentinian, who complains that, by the obstacle of my legation, he was not able to cross into Italy.

addidi, quia numquam sacerdotes tyranni fuerunt, sed tyrannos saepe sunt passi.

I added, because priests have never been tyrants, but have often suffered tyrants.

[31] exactus est totus ille dies in maerore nostro; scissae tamen ab illudendibus pueris cortinae regiae. ego domum redire non potui, quia circumfusi erant milites, qui basilicam custodiebant. cum fratribus psalmos in ecclesiae basilica minore diximus.

[31] that whole day was spent in our mourning; nevertheless the royal curtains were torn by boys making sport. I could not return home, because soldiers were massed around, who were guarding the basilica. With the brethren we recited psalms in the lesser basilica of the church.

[32] sequenti die lectus est de more liber Ionae, quo completo hunc sermonem exorsus sum: "liber lectus est, fratres, quo prophetatur, quod peccatores in paenitentiam revertantur. acceptum est ita, ut speraretur in praesenti futurum." addidi, quod vir iustus etiam offensam contrahere voluisset, ne vel spectaret vel denuntiaret excidium civitati, et quod contristatus quoque sit, quod aruisset cucurbita.

[32] On the following day the book of Jonah was read, according to custom; when it was completed I began this sermon: "The book has been read, brothers, wherein it is prophesied that sinners return to repentance. It has been received thus, so that it was hoped it would be about to happen in the present." I added that the righteous man even wished to incur offense, lest he either behold or denounce destruction to the city, and that he also was grieved because the gourd had withered.

[33] Deum quoque dixisse ad prophetam: "tristis es pro cucurbita?" respondisse Ionam: "tristis." dixisse dominum, si illud doleret, quod exusta esset cucurbita, quanto magis sibi curae esse oportere tantae plebis salutem! et ideo excidium, quod paratum toti urbi fuerat, removisse.

[33] that God also had said to the prophet: "Are you sad for the gourd?" that Jonah had replied: "Sad." that the Lord had said that, if he grieved that the gourd had been burned up, how much more the salvation of so great a populace ought to be a care to Himself! and that therefore he had removed the destruction which had been prepared for the whole city.

[34] nec mora, nuntiatur imperatorem iussisse, ut recederent milites de basilica, negotiatoribus quoque, quod exacti de condemnatione fuerant, redderetur. quae tunc plebis totius laetitia fuit! qui totius populi plausus, quae gratiae!

[34] without delay, it is announced that the emperor had ordered the soldiers to withdraw from the basilica, and that to the merchants also there be restored what had been exacted under the sentence. What joy then of the whole populace! What applause of all the people, what thanksgivings!

erat autem dies, quo sese dominus pro nobis tradidit, quo in ecclesia paenitentia relaxatur. certatim hoc nuntiare milites, irruentes in altaria osculis significare pacis insigne. tunc agnovi, quod Deus vermem antelucanum percusserat, ut tota civitas servaretur.

Now it was the day on which the Lord handed himself over for us, on which in the church penance is relaxed. The soldiers vied to announce this, rushing upon the altars to signify with kisses the ensign of peace. Then I recognized that God had smitten the antelucan worm, so that the whole city might be preserved.

[35] haec gesta sunt atque utinam iam finita! sed graviores motus futuros plena commotionis imperialia verba indicant. ego tyrannus appellor, et plus etiam quam tyrannus.

[35] these things have been done—and would that they were now finished! but imperial words, full of commotion, indicate graver movements to come. I am called a tyrant, and even more than a tyrant.

nam cum imperatorem comites obsecrarent, uti prodiret ad ecclesiam, idque petitu militum facere se dicerent, respondit: "si vobis iusserit Ambrosius, vinctum.me tradetis." quid post hanc vocem supersit, considera.

for when the companions were beseeching the emperor to go forth to the church, and said that they were doing this at the request of the soldiers, he replied: "If Ambrose has ordered you, you will hand me over bound." Consider what remains after this utterance.

[36] quam vocem omnes cohorruerunt, sed habet, a quibus exasperetur. denique etiam speciali expressione Calligonus, praepositus cubiculi, mandare mihi ausus est: "me vivo tu contemnis Valentinianum? caput tibi tollo." respondi: "Deus permittat tibi, ut impleas, quod minaris; ego enim patiar quod episcopi, tu facies quod spadones." atque utinam Deus avertat eos ab ecclesia: in me omnia sua tela convertant, meo sanguine sitim suam expleant!

[36] at which utterance all shuddered, but he has those by whom he is exasperated. Finally, even by a special express order, Calligonus, prefect of the bedchamber, dared to send me word: "While I live do you despise Valentinian? I take off your head." I replied: "May God permit you to fulfill what you threaten; for I will suffer what bishops suffer, you will do what eunuchs do." And would that God avert them from the church: let them turn all their darts upon me, let them sate their thirst with my blood!