Ambrosius: 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 ask about the church, receive what is being done. On the day after I received your letters, in which you had indicated that your dreams were troubling you, a mass of grave anxieties began to be stirred. Nor was Porciana, that is the extramural basilica, sought any longer, but the new basilica, that is the intramural, which is the 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] at first the foremost men of virtue, the comites consistoriani, came together to me, that I should both surrender and administer the basilica, lest the people raise any disturbances. I answered, what was of the order: that the temple of God cannot be surrendered by a priest. It was shouted 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.

also the prefect came there; he began to urge that we yield the Porcian basilica. the people shouted back. so then they departed, his 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] the next day — it was a Sunday — after the lessons and the sermon, the catechumens having been dismissed, I was handing over the Creed to certain suitable persons in the baptistery of the basilica. There it was announced to me, as I learned, that they had sent the deans from the palace to the Porcian basilica and would suspend awnings, and that part of the people were proceeding thither. I nevertheless 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 snatched up by the people, whom the Arians called a presbyter. passersby had struck him in the street. I began to weep most bitterly and to pray to God in the very oblation that he would come to help, lest any one's blood be shed for the cause of the church, and certainly that my blood might be poured out for the salvation not only of the people but even for those very impious ones.

quid multa? missis presbyteris et diaconibus eripui iniuriae virum.

What more? The presbyters and deacons having been sent away, I snatched 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] Most grave condemnations are at once decreed, first upon the whole body of the merchants. And so, on the sacred last days of the week, on which the bonds of debts were wont to be loosened, the chains grate; they are placed upon the necks of the innocent, and two hundred pounds of gold are exacted within the whole three days. They answer that they would give only the same or double, if demanded, provided they keep faith.

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 palatine officials, that is memorial-bearers, agentes in rebus, and attendants of the various counts, were ordered to refrain from the procession, under the pretext by which they were barred from taking part in the sedition; to the honored men very grave threats were uttered unless they surrendered the basilica. persecution boiled, and as if they had opened the gate they seemed ready 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 was met by the comites and tribunes, that a timely delivery to the basilica might be made, they saying that the emperor should use his right, inasmuch as all things were in his power. I answered, if from me was sought what was mine, that is my estate, my silver, anything of that sort my own, I would not refuse, although all things which are mine were of the poor; but those things which are divine are not subject to imperial power. "If patrimony is demanded, seize it; if the body, I will present myself."

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

do you wish to drag me into chains? do you wish me to death? it is a pleasure to me.

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

"I will not be shielded by the shedding of peoples nor will I hold life by beseeching altars, but rather I will more gladly be sacrificed for the altars."

[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] I shuddered in my spirit, for I learned that armed men had been sent to seize the basilica of the church: lest, while they vindicated the basilica, some slaughter occur which would turn to the ruin of the whole city. I prayed that I might not survive as the tomb of so great a city or of all Italy; I detested the envy of founding bloodshed; I offered 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?"

There were Gothic tribunes present; I besought them, saying: "Was it for this reason that the Roman possession received you, that you should present yourselves as ministers of public disturbance? Where will you pass over to, if these things 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] I was being pressed to restrain the people. I answered that it was in my right not to rouse them, that it was in God's hand to soften them; finally, if he thought me an instigator, then it ought to be that vengeance be taken on me or that I be led away into whatever deserts of the earth he wished. With these words they departed; I spent the whole day in the old basilica.

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

From there I returned home to my bed, so that, if anyone wished to carry me off, he would find me ready.

[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 set my foot over the threshold, the basilica was 1occupied with soldiers drawn up around it. And this is said to have been commanded by the soldiers to the emperor, that, if he wished to go forth, he should have the opportunity; yet they said they would be ready if they saw him meet with the Catholics — otherwise they would go over to that assembly of his which Ambrose would gather. No Arian dared to go out, for there was none of the citizens, a few 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.

whereas as once wagons were their seat, so now the wagon is the church. whithersoever that woman proceeds, 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 perceived that the basilica, surrounded, was full with the groaning of the people. But while the lessons were being read, it was intimated to me that the new basilica also was full of the people; the populace seemed greater than when all were free; a reader was demanded. 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, when they learned that I had commanded — that they abstain 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] these things being seen, the minds of the women were disturbed, and one sprang forward. the soldiers themselves, however, said that they had come for prayer, not for battle. some of the people cried out: how moderate, how steadfast, how faithful she was beseeching 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 began this speech: "You have heard, sons, that I read the Book of Job, which is a narrative observed in solemn office and season. Even the devil knew from experience that this book must be intimated, by which the whole force of his temptation is opened up and betrayed, and therefore today he stirred himself with greater motion. But thanks be to our God, who has so strengthened you in faith and patience.

unum Iob miraturus ascenderam, omnes Iob quos mirarer inveni.

I had ascended to admire one Job; I found all the 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 of you Job has lived again; in each the patience and virtue of that holy man shone forth. For what more excellent thing could be said of Christian men than that which today the Holy Spirit has spoken in you? "We beg, Auguste, we do not fight; we do not fear, but we beg." This befits Christians: that both the tranquility of peace be sought and the constancy of faith and truth, nor be recalled by the peril of death.

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

for the prelate (the lord) is the one who will save 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 appointed readings. you see that license is given to the devil to tempt, so that the good may be proved. the unjust one envies the prosperous good; he tempts in diverse ways.

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. One is tempted more strongly in his own body, weaker in another’s. And he wished to take from me my riches, which I have in you, and he desired to squander this patrimony of your tranquillity.

[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 also to snatch you yourselves from me, my good sons, for whom I daily renew the sacrifice; he strove to involve you in certain ruins of public disturbance. therefore I have now encountered two kinds of temptation. and perhaps because the Lord God knows me the weaker, he has not yet given power against 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.

although I myself may desire, although I may offer, yet he perhaps judges me unequal to this contest and puts me to various labors. Nor did Job begin the contest with that one, but in this he completed it.

[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] moreover Job was tempted by reports of evils heaped together; he was also tempted through a woman, who said: "say some word against God and die." You see how greatly at once they are stirred: Goths, arms, Gentiles, many merchants, the punishment of the saints. Do you notice what is commanded when it is ordered: "trade basilicam" — that is: "say some word against God and die." Nor only to speak against God, but also to act against God. It is commanded: "trade altaria Dei."

[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 words of Scripture, which answered: "you have spoken as one of the foolish." This temptation therefore is not moderate; for we have learned that the more severe temptations are those that come through women. Indeed even Adam was supplanted through Eve, and by that event he deviated from the heavenly mandates. With that error having been perceived, the transgressing conscience’s guilty one wished to hide, but could not hide, 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] this is: what were you before, where have you now begun to be; where I had set you, by what means have you yourself crossed over? you recognize that you are naked, because you have lost the good garments of faith. these are leaves with which you now seek to veil yourself. you have repudiated the fruit; under the leaves of the law you desire to hide, but you are 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 for the sake of one woman; therefore you flee from him whom you were seeking to see. when with one woman you preferred to hide yourself, you wished to abandon the watch-tower of the world, the dwelling 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 was cruelly persecuted by Jezebel, that Herodias caused John the Baptist to be put to death? yet individual cases, individual sufferers; for me, the merits being far smaller, the temptations are the more grievous. virtue is weaker, but the peril greater.

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 vicissitudes of women succeed one another, hatreds alternate, fabrications are varied, the elders are convened, the king’s injury is put forward as a pretext. What, then, is the rationale against this little worm of a more serious temptation, unless it be because they pursue 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 answer: "neither is it lawful for me to hand it over, nor is it expedient for you to receive it, emperor. You cannot rashly violate the house of a private person by any right; do you think the house of God is to be taken away?" It is alleged to the emperor that all things are permitted, that everything is his. I answer: "do not burden yourself, emperor, by thinking 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: "what is God's to God, what is Caesar's to Caesar." to the emperor belong the palaces, to the priest the churches. the right of the public walls has been entrusted to you, not of sacred things." again it is said that the emperor commanded: "I too ought to have one basilica." I answered: "it is not permitted to 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 an adulteress is she who has not been joined in the legitimate marriage 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 handled these things, it was suggested to me that the royal curtains had been drawn, and that the basilica, filled with the people, demanded my presence; and immediately 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 grief of soul we answered: "God, the nations have come into your inheritance." And in truth nations came, and even more than nations came; for the Goths and men of diverse nations came, they came with arms and, poured about, occupied the basilica. This, ignorant of your depth, we lamented, and by our imprudence imagined another thing."

[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] nations have come, but truly they have come into your inheritance; for those who came as nations have become Christians. Those who came to invade the inheritance have become co-heirs of God. I have defenders whom I thought enemies; I hold allies whom I esteemed 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 which the prophet David sang concerning the Lord Jesus has been fulfilled, because "his place was made in peace" and "there he broke 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 come to your temple, on the one side the people groaning and the place crowded, lest the basilica of God seem to be surrendered, on the other side force being commanded to the soldiers. death was before my eyes, lest anything among these things be permitted to madness: you placed yourself, Lord, in the midst and made the two 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, saying indeed: "if they run together to arms, if those shut up in my temple are stirred, what profit is there in my blood?" thanks therefore to you, Christ. not a legate nor a messenger, but you, Lord, have made your people safe; you tore open my sackcloth and girded me with joy.

[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 entreaty of his companions, by the prayer of the people. Meanwhile it is announced to me that a notary has been sent who would carry the commands. I yielded a little; he proclaims 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 did it seem to you," he said, "that you should do against the decree?" I answered: "what the decree is I do not know, and whether what was done may be called done rashly I am uncertain." He said: "why did you assign the presbyters to the basilica? If you are a tyrant, I want to know — so that I may know how to 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 reported, saying that I had done nothing to the prejudice of the church; at that time, when I had heard that the basilica was occupied by soldiers, I had only uttered a slight groan, and with many urging me to go there I said: "I cannot surrender the basilica, but I ought not to fight"; but afterwards, when I learned that the royal curtains had been taken away from there, and when the people demanded that I go thither, I dismissed the presbyters; yet I did not wish to go, but said: "I believe in Christ that the emperor himself will deal 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 tyrannies, I have arms, but in the name of Christ: I have the power to offer my body. What would delay striking, if he were thought a tyrant? Powers given by ancient right to the priests, not usurped, and it is commonly said that emperors have coveted the priesthood more than priests the empire.

Christus fugit, ne rex fieret.

Christ fled, lest he become 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 tyranny. tyranny is the infirmity of the priest: "when I am weak," he says, "then I am strong." yet let him beware lest he make himself a tyrant, against whom God has not raised an adversary. I do not say this to Maximus — that I am the tyrant of Valentinian, who complains that, by the obstruction of my legation, he was not able to cross over into Italy.

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

I added, because priests were never tyrants, but they have often endured 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] the whole day was passed in our mourning; yet the royal curtains were torn by the mocking boys. I could not return home, because soldiers who were guarding the basilica had surrounded me. With the brothers we recited psalms in the church’s minor basilica.

[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] the next day, according to custom, the book of Jonah was read, upon the completion of which I began this sermon: "the book is read, brothers, in which it is prophesied that sinners should return to penance. it was received in such a manner that it was hoped it would be future in the present." I added that a righteous man would even have wished to incur an offence, lest he should either behold or denounce the destruction to the city, and that he was also grieved that 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] God also said to the prophet: "Are you sad for the gourd?" Jonah answered: "Sad." The Lord said, if that grieved him, that the gourd had been burned up, how much more ought he to be concerned for the salvation of so great a people! and therefore he 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] And without delay it was announced that the emperor had ordered the soldiers to withdraw from the basilica, and that to the merchants also that which had been exacted by way of condemnation should be restored. What then was the joy of the whole plebs! What applause of the entire people, what gratitude!

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.

it was moreover the day on which the Lord delivered himself for us, on which in the church penance is relaxed. eagerly the soldiers announced this, rushing upon the altars to signify by kisses a sign/insignia of peace. then I perceived that God had struck the pre-dawn 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 the 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 entreating the emperor that he go forth to the church, and said that they did this at the request of the soldiers, he answered: "If Ambrose has ordered it for you, you will deliver me bound." Consider what remains after this voice.

[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 this shout all recoiled, yet he has those by whom he is roused. moreover even in special language Calligonus, praepositus cubiculi (the chamberlain), dared to command me: "Me vivo tu contemnis Valentinianum? caput tibi tollo." I answered: "May God permit you to accomplish what you threaten; for I will endure what bishops endure, you will do what eunuchs do." and would that God avert them from the church: let them turn all their missiles upon me, let them sate their thirst with my blood!