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| Panegyric on His Brother S. Cæsarius.
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Oration VII.
Panegyric on His Brother S.
Cæsarius.
The date of this Oration is probably the spring
of a.d. 369. It is placed by S. Jerome
first among S. Gregory’s Orations. Cæsarius, the
Saint’s younger brother, was born probably about a.d. 330. Educated in his early years at home, he
studied later in the schools of Alexandria, where he attained great
proficiency in mathematics, astronomy, and, especially, in
medicine. On his return from Alexandria, he was offered by the
Emperor Constantius, in response to a public petition, an honourable
and lucrative post at Byzantium, but was prevailed upon by Gregory to
return with him to Nazianzus. After a while he went back to
Byzantium, and, on the accession of Julian, was pressed to retain his
appointment at court, and did so, in spite of Gregory’s
reproaches, until Julian, who had long been trying to win him from
Christianity, at last invited him to a public discussion.
Cæsarius, in spite of the specious arguments of the Emperor,
gained the day, but, having now distinctly declared himself a
Christian, could no longer remain at court. On the death of
Julian, he was esteemed and promoted by successive Emperors, until he
received from Valens the office of treasurer of Bithynia. The
exact character of this office and its rank are still undecided by
historical writers, some of whom attribute to him other offices not
mentioned by S. Gregory, which most probably were filled by a
namesake. On the 11th of October a.d.
368 the city of Nicæa was almost entirely destroyed by an
earthquake and Cæsarius miraculously escaped with his life.
Impressed by his escape, he received Holy Baptism, and formed plans for
retiring from office and (as it seems) devoting himself to a life of
ascetic discipline, which were dissipated by his early and sudden
death.
1. It may be, my
friends, my brethren, my fathers (ye who are dear to me in reality as
well as in name) that you think that I, who am about to pay the sad
tribute of lamentation to him who has departed, am eager to undertake
the task, and shall, as most men delight to do, speak at great length
and in eloquent style. And so some of you, who have had like
sorrows to bear, are prepared to join in my mourning and lamentation,
in order to bewail your own griefs in mine, and learn to feel pain at
the afflictions of a friend, while others are looking to feast their
ears in the enjoyment of my words. For they suppose that I must
needs make my misfortune an occasion for display—as was once my
wont, when possessed of a superabundance of earthly things, and
ambitious, above all, of oratorical renown—before I looked up to
Him Who is the true and highest Word, and gave all up to God, from Whom
all things come, and took God for all in all. Now pray do not
think this of me, if you wish to think of me aright. For I am
neither going to lament for him who is gone more than is good—as
I should not approve of such conduct even in others—nor am I
going to praise him beyond due measure. Albeit that language is a
dear and especially proper tribute to one gifted with it, and eulogy to
one who was exceedingly fond of my words—aye, not only a tribute,
but a debt, the most just of all debts. But even in my tears and
admiration I must respect the law which regards such matters: nor
is this alien to our philosophy; for he says The memory of the just is
accompanied with eulogies,2933
and also, Let tears
fall down over the dead, and begin to lament, as if thou hadst suffered
great harm thyself:2934
removing us
equally from insensibility and immoderation. I shall proceed
then, not only to exhibit the weakness of human nature, but also to put
you in mind of the dignity of the soul, and, giving such consolation as
is due to those who are in sorrow, transfer our grief, from that which
concerns the flesh and temporal things, to those things which are
spiritual and eternal.
2. The parents of Cæsarius, to take first the
point which best becomes me, are known to you all. Their
excellence you are eager to notice, and hear of with admiration, and
share in the task of setting it forth to any, if there be such, who
know it not: for no single man is able to do so entirely, and the
task is one beyond the powers of a single tongue, however laborious,
however zealous. Among the many and great points for which they
are to be celebrated (I trust I may not seem extravagant in praising my
own family) the greatest of all, which more than any other stamps their
character, is piety. By their hoar hairs they lay claim to
reverence, but they are no less venerable for their virtue than for
their age; for while their bodies are bent beneath the burden of their
years, their souls renew their youth in God.
3. His father2935
| 2935 His
father. S. Gregory the elder. Cf. Orat. xviii., 5, 6,
12–29, 32–39. Also viii., 4, 5; xii., 2, 3; xvi.,
1–4, 20. |
was well grafted out of the wild olive tree into the good one, and so
far partook of its fatness as to be entrusted with the engrafting of
others, and charged with the culture of souls, presiding in a manner
becoming his high office over this people, like a second Aaron or
Moses, bidden himself to draw near to God,2936
and to convey the Divine Voice to the others who stand afar
off;2937
gentle, meek, calm in mien,2938
| 2938 In
mien. v. l. “in disposition.” | fervent in spirit, a fine man in external
appearance, but richer still in that which is out of sight. But
why should I describe him whom you know? For I could not even by
speaking at great length say as much as he deserves, or as much as each
of you knows and expects to be said of him. It is then better to
leave your own fancy to picture him, than mutilate by my words the
object of your admiration.
4. His mother2939
| 2939 His
mother. S. Nonna. Cf. Orat. xviii., 7–12, 30, 31,
42, 43. Also viii. 4, 5. |
was consecrated to God by virtue of her descent from a saintly family,
and was possessed of piety as a necessary inheritance, not only for
herself, but also for her children—being indeed a holy lump from
a holy firstfruits.2940
And this she
so far increased and amplified that some, (bold though the statement
be, I will utter it,) have both believed and said that even her
husband’s perfection has been the work of none other than
herself; and, oh how wonderful! she herself, as the reward of her
piety, has received a greater and more perfect piety. Lovers of
their children and of Christ as they both were, what is most
extraordinary, they were far greater lovers of Christ than of their
children: yea, even their one enjoyment of their children was
that they should be acknowledged and named by Christ, and their one
measure of their blessedness in their children was their
virtue and close association
with the Chief Good.2941
| 2941 The Chief
Good. τὸ
κρειττον, lit.
“that which is better.” |
Compassionate, sympathetic, snatching many a treasure from moths and
robbers,2942
and from the prince
of this world,2943
to transfer it from
their sojourn here to the [true] habitation, laying up in
store2944
for their children the heavenly splendour as
their greatest inheritance. Thus have they reached a fair old
age, equally reverend both for virtue and for years, and full of days,
alike of those which abide and those which pass away; each one failing
to secure the first prize here below only so far as equalled by the
other; yea, they have fulfilled the measure of every happiness with the
exception of this last trial, or discipline, whichever anyone may think
we ought to call it; I mean their having to send before them the child
who was, owing to his age, in greater danger of falling, and so to
close their life in safety, and be translated with all their family to
the realms above.
5. I have entered into these details, not from a
desire to eulogize them, for this, I know well, it would be difficult
worthily to do, if I made their praise the subject of my whole oration,
but to set forth the excellence inherited from his parents by
Cæsarius, and so prevent you from being surprised or incredulous,
that one sprung from such progenitors, should have deserved such
praises himself; nay, strange indeed would it have been, had he looked
to others and disregarded the examples of his kinsfolk at home.
His early life was such as becomes those really well born and destined
for a good life. I say little of his qualities evident to all,
his beauty, his stature, his manifold gracefulness, and harmonious
disposition, as shown in the tones of his voice—for it is not my
office to laud qualities of this kind, however important they may seem
to others—and proceed with what I have to say of the points
which, even if I wished, I could with difficulty pass by.
6. Bred and reared under such influences, we
were fully trained in the education afforded here,2945
in which none could say how far he excelled
most of us from the quickness and extent of his abilities—and how
can I recall those days without my tears showing that, contrary to my
promises, my feelings have overcome my philosophic restraint? The
time came when it was decided that we should leave home, and then for
the first time we were separated, for I studied rhetoric in the then
flourishing schools of Palestine; he went to Alexandria, esteemed both
then and now the home of every branch of learning. Which of his
qualities shall I place first and foremost, or which can I omit with
least injury to my description? Who was more faithful to his
teacher than he? Who more kindly to his classmates? Who
more carefully avoided the society and companionship of the
depraved? Who attached himself more closely to that of the most
excellent, and among others, of the most esteemed and illustrious of
his countrymen? For he knew that we are strongly influenced to
virtue or vice by our companions. And in consequence of all this,
who was more honoured by the authorities than he, and whom did the
whole city (though2946
| 2946 Though,
etc. The Ben. ed. translates “Although his teaching was
exceedingly sublime and abstruse.” | all individuals are
concealed in it, because of its size), esteem more highly for his
discretion, or deem more illustrious for his intelligence?
7. What branch of learning did he not
master, or rather, in what branch of study did he not surpass those who
had made it their sole study? Whom did he allow even to approach
him, not only of his own time and age, but even of his elders, who had
devoted many more years to study? All subjects he studied as one,
and each as thoroughly as if he knew no other. The brilliant in
intellect, he surpassed in industry, the devoted students in quickness
of perception; nay, rather he outstripped in rapidity those who were
rapid, in application those who were laborious, and in both respects
those who were distinguished in both. From geometry and
astronomy, that science so dangerous2947
| 2947 Dangerous, as
being so closely connected with astrology. | to anyone
else, he gathered all that was helpful (I mean that he was led by the
harmony and order of the heavenly bodies to reverence their Maker), and
avoided what is injurious; not attributing all things that are or
happen to the influence of the stars, like those who raise their own
fellow-servant, the creation, in rebellion against the Creator, but
referring, as is reasonable, the motion of these bodies, and all other
things besides, to God. In arithmetic and mathematics, and in the
wonderful art of medicine, in so far as it treats of physiology and
temperament, and the causes of disease, in order to remove the roots
and so destroy their offspring with them, who is there so ignorant or
contentious as to think him inferior to himself, and not to be glad to
be reckoned next to him, and carry off the second prize? This
indeed is no unsupported assertion, but East and West2948
| 2948 East and West,
ἑῶά
τε ὅμοῦ
λῆξις καὶ
ἑσπέριος—λῆξις significat
regionem, locum: culmen item, seu
fastigium. Cf. S. Greg. Naz. Orat. xxv. 13. p.
464. S. Chrys. Hom. LVI. in Ioan. p. 786. | alike, and every place which he afterward
visited, are as pillars
inscribed with the record of his learning.
8. But when, after gathering into his single
soul every kind of excellence and knowledge, as a mighty merchantman
gathers every sort of ware, he was voyaging to his own city, in order
to communicate to others the fair cargo of his culture, there befell a
wondrous thing, which I must, as its mention is most cheering to me and
may delight you, briefly set forth. Our mother,2949
| 2949 Our
mother. For further detail cf. Orat. xviii. 31. | in her motherly love for her children, had
offered up a prayer that, as she had sent us forth together, she might
see us together return home. For we seemed, to our mother at
least, if not to others, to form a pair worthy of her prayers and
glances, if seen together, though now, alas, our connection has been
severed. And God, Who hears a righteous prayer, and honours the
love of parents for well-disposed children, so ordered that, without
any design or agreement on our part, the one from Alexandria, the other
from Greece, the one by sea, the other by land, we arrived at the same
city at the same time. This city was Byzantium, which now
presides over Europe, in which Cæsarius, after the lapse of a
short time, gained such a repute, that public honours, an alliance with
an illustrious family, and a seat in the council of state were offered
him; and a mission was despatched to the Emperor by public decision, to
beg that the first of cities be adorned and honoured by the first of
scholars (if he cared at all for its being indeed the first, and worthy
of its name); and that to all its other titles to distinction this
further one be added, that it was embellished by having Cæsarius
as its physician and its inhabitant, although its brilliancy was
already assured by its throngs of great men both in philosophy and
other branches of learning. But enough of this. At this
time there happened what seemed to others a chance without reason or
cause, such as frequently occurs of its own accord in our day, but was
more than sufficiently manifest to devout minds as the result of the
prayers to god-fearing parents, which were answered by the united
arrival of their sons by land and sea.
9. Well, among the noble traits of
Cæsarius’ character, we must not fail to note one, which
perhaps is in others’ eyes slight and unworthy of mention, but
seemed to me, both at the time and since, of the highest import, if
indeed brotherly love be a praiseworthy quality; nor shall I ever cease
to place it in the first rank, in relating the story of his life.
Although the metropolis strove to retain him by the honours I have
mentioned, and declared that it would under no circumstances let him
go, my influence, which he valued most highly on all occasions,
prevailed upon him to listen to the prayer of his parents, to supply
his country’s need, and to grant me my own desire. And when
he thus returned home in my company, he preferred me not only to cities
and peoples, not only to honours and revenues, which had in part
already flowed to him in abundance from many sources and in part were
within his reach, but even to the Emperor himself and his imperial
commands. From this time, then, having shaken off all ambition,
as a hard master and a painful disorder, I resolved to practise
philosophy and adapt myself to the higher life: or rather the
desire was earlier born, the life came later. But my brother, who
had dedicated to his country the firstfruits of his learning, and
gained an admiration worthy of his efforts, was afterwards led by the
desire of fame, and, as he persuaded me, of being the guardian of the
city, to betake himself to court, not indeed according to my own wishes
or judgment; for I will confess to you that I think it a better and
grander thing to be in the lowest rank with God than to win the first
place with an earthly king. Nevertheless I cannot blame him, for
inasmuch as philosophy is the greatest, so is it the most difficult, of
professions, which can be taken in hand by but few, and only by those
who have been called forth by the Divine magnanimity, which gives its
hand to those who are honoured by its preference. Yet it is no
small thing if one, who has chosen the lower form of life, follows
after goodness, and sets greater store on God and his own salvation
than on earthly lustre; using it as a stage, or a manifold ephemeral
mask while playing in the drama of this world, but himself living unto
God with that image which he knows that he has received from Him, and
must render to Him Who gave it. That this was certainly the
purpose of Cæsarius, we know full well.
10. Among physicians he gained the foremost place
with no great trouble, by merely exhibiting his capacity, or rather
some slight specimen of his capacity, and was forthwith numbered among
the friends of the Emperor, and enjoyed the highest honours. But
he placed the humane functions of his art at the disposal of the
authorities free of cost, knowing that nothing leads to further
advancement than virtue and renown for honourable deeds; so that he far
surpassed in fame those to whom he was inferior in rank. By his
modesty he so won the love of all that they entrusted their
precious charges to his care,
without requiring him to be sworn by Hippocrates, since the simplicity
of Crates was nothing to his own: winning in general a respect
beyond his rank; for besides the present repute he was ever thought to
have justly won, a still greater one was anticipated for him, both by
the Emperors2950
| 2950 The
Emperors. Constantius II., a.d. 337–361. Julian, a.d. 361–363. Jovian, a.d. 363–4. Valens, a.d. 364–378. | themselves and by
all who occupied the nearest positions to them. But, most
important, neither by his fame, nor by the luxury which surrounded him,
was his nobility of soul corrupted; for amidst his many claims to
honour, he himself cared most for being, and being known to be, a
Christian, and, compared with this, all other things were to him but
trifling toys. For they belong to the part we play before others
on a stage which is very quickly set up and taken down
again—perhaps indeed more quickly destroyed than put together, as
we may see from the manifold changes of life, and fluctuations of
prosperity; while the only real and securely abiding good thing is
godliness.
11. Such was the philosophy of
Cæsarius, even at court: these were the ideas amidst which
he lived and died, discovering and presenting to God, in the hidden
man, a still deeper godliness than was publicly visible. And if I
must pass by all else, his protection of his kinsmen in distress, his
contempt for arrogance, his freedom from assumption towards friends,
his boldness towards men in power, the numerous contests and arguments
in which he engaged with many on behalf of the truth, not merely for
the sake of argument, but with deep piety and fervour, I must speak of
one point at least as especially worthy of note. The
Emperor2951
| 2951 The Emperor,
i.e., Julian the Apostate. | of unhappy memory
was raging against us, whose madness in rejecting Christ, after making
himself its first victim, had now rendered him intolerable to others;
though he did not, like other fighters against Christ, grandly enlist
himself on the side of impiety, but veiled his persecution under the
form of equity; and, ruled by the crooked serpent which possessed his
soul, dragged down into his own pit his wretched victims by manifold
devices. His first artifice and contrivance was, to deprive us of
the honour of our conflicts (for, noble man as he was, he grudged this
to Christians), by causing us, who suffered for being Christians, to be
punished as evil doers: the second was, to call this process
persuasion, and not tyranny, so that the disgrace of those who chose to
side with impiety might be greater than their danger. Some he won
over by money, some by dignities, some by promises, some by various
honours, which he bestowed, not royally but in right servile style, in
the sight of all, while everyone was influenced by the witchery of his
words, and his own example. At last he assailed
Cæsarius. How utter was the derangement and folly which
could hope to take for his prey a man like Cæsarius, my brother,
the son of parents like ours!
12. However, that I may dwell awhile upon
this point, and luxuriate in my story as men do who are eyewitnesses in
some marvellous event,2952
| 2952 Some edd. read
“in the spectacle,” which would make better sense, but has
not ms. authority. | that noble man,
fortified with the sign of Christ, and defending himself with His
Mighty Word, entered the lists against an adversary experienced in arms
and strong in his skill in argument. In no wise abashed at the
sight, nor shrinking at all from his high purpose through flattery, he
was an athlete ready, both in word and deed, to meet a rival of equal
power. Such then was the arena, and so equipped the champion of
godliness. The judge on one side was Christ, arming the athlete
with His own sufferings: and on the other a dreadful
tyrant,2953
| 2953 A dreadful
tyrant. The Evil One: with Billius and
Clémencet. Julian was antagonist, not Judge—unless we
consider that he combined unfairly the two offices. | persuasive by his
skill in argument, and overawing him by the weight of his authority;
and as spectators, on either hand, both those who were still left on
the side of godliness and those who had been snatched away by him,
watching whether victory inclined to their own side or to the other,
and more anxious as to which would gain the day than the combatants
themselves.
13. Didst thou not fear for Cæsarius,
lest aught unworthy of his zeal should befall him? Nay, be ye of
good courage. For the victory is with Christ, Who overcame the
world.2954
Now for my
part, be well assured, I should be highly interested in setting forth
the details of the arguments and allegations used on that occasion, for
indeed the discussion contains certain feats and elegances, which I
dwell on with no slight pleasure; but this would be quite foreign to an
occasion and discourse like the present. And when, after having
torn to shreds all his opponent’s sophistries, and thrust aside
as mere child’s play every assault, veiled or open, Cæsarius
in a loud clear voice declared that he was and remained a
Christian—not even thus was he finally dismissed. For
indeed, the Emperor was possessed by an eager desire to enjoy and be
distinguished by his culture, and then uttered in the hearing of all
his famous saying—O happy father, O unhappy sons! thus deigning
to honour me, whose culture and godliness2955
| 2955 Godliness,
εὐσέβειαν:
here, as often, used in the sense of “orthodoxy.” | he
had known at Athens, with a share in the dishonour of Cæsarius,
who was remanded for a further trial2956
| 2956 A further
trial. Which Julian did not survive to carry out. S.
Greg. may allude to Cæsarius’ later return to Court. | (since Justice
was fitly arming the Emperor against the Persians),2957
| 2957 Persians.
The expedition in which he met his death. Ammian, Marcellin. xxv.
3, 7. Soz. vi. 2. Socr. iii. 21. | and welcomed by us after his happy escape
and bloodless victory, as more illustrious for his dishonour than for
his celebrity.
14. This victory I esteem far more sublime
and honourable than the Emperor’s mighty power and splendid
purple and costly diadem. I am more elated in describing it than
if he had won from him the half of his Empire. During the evil
days he lived in retirement, obedient herein to our Christian
law,2958
which bids us, when occasion offers, to make
ventures on behalf of the truth, and not be traitors to our religion
from cowardice; yet refrain, as long as may be, from rushing into
danger, either in fear for our own souls, or to spare those who bring
the danger upon us. But when the gloom had been dispersed, and
the righteous sentence had been pronounced in a foreign land, and the
glittering sword had struck down the ungodly, and power had returned to
the hands of Christians, what boots it to say with what glory and
honour, with how many and great testimonies, as if bestowing rather
than receiving a favour, he was welcomed again at the Court; his new
honour succeeding to that of former days; while time changed its
Emperors, the repute and commanding influence of Cæsarius with
them was undisturbed, nay, they vied with each other in striving to
attach him most closely to themselves, and be known as his special
friends and acquaintances. Such was the godliness of
Cæsarius, such its results. Let all men, young and old, give
ear, and press on through the same virtue to the same distinction, for
glorious is the fruit of good labours,2959
if
they suppose this to be worth striving after, and a part of true
happiness.
15. Again another wonder concerning him is a
strong argument for his parents’ piety and his own. He was
living in Bithynia, holding an office of no small importance from the
Emperor, viz., the stewardship of his revenue, and care of the
exchequer: for this had been assigned to him by the Emperor as a
prelude to the highest offices. And when, a short time ago, the
earthquake2960
| 2960 The earthquake,
described by Theodoret, H.E. ii. 26. | in Nicæa
occurred, which is said to have been the most serious within the memory
of man, overwhelming in a common destruction almost all the inhabitants
and the beauty of the city, he alone, or with very few of the men of
rank, survived the danger, being shielded by the very falling ruins in
his incredible escape, and bearing slight traces of the peril; yet he
allowed fear to lead him to a more important salvation, for he
dedicated himself entirely to the Supreme Providence; he renounced the
service of transitory things, and attached himself to another
court. This he both purposed himself, and made the object of the
united earnest prayers to which he invited me by letter, when I seized
this opportunity to give him warning,2961
as
I never ceased to do when pained that his great nature should be
occupied in affairs beneath it, and that a soul so fitted for
philosophy should, like the sun behind a cloud, be obscured amid the
whirl of public life. Unscathed though he had been by the
earthquake, he was not proof against disease, since he was but
human. His escape was peculiar to himself; his death common to
all mankind; the one the token of his piety, the other the result of
his nature. The former, for our consolation, preceded his fate,
so that, though shaken by his death, we might exult in the
extraordinary character of his preservation. And now our
illustrious Cæsarius has been restored to us, when his honoured
dust and celebrated corse, after being escorted home amidst a
succession of hymns and public orations, has been honoured by the holy
hands of his parents; while his mother, substituting the festal
garments of religion for the trappings of woe, has overcome her tears
by her philosophy, and lulled to sleep lamentations by psalmody, as her
son enjoys honours worthy of his newly regenerate soul, which has been,
through water, transformed by the Spirit.
16. This, Cæsarius, is my funeral offering to
thee, this the firstfruits of my words, which thou hast often blamed me
for withholding, yet wouldst have stripped off, had they been bestowed
on thee; with this ornament I adorn thee, an ornament, I know well, far
dearer to thee than all others, though it be not of the soft flowing
tissues of silk, in which while living, with virtue for thy sole
adorning, thou didst not, like the many, rejoice; nor texture of
transparent linen, nor outpouring
of costly unguents, which thou hadst long resigned to the boudoirs of
the fair, with their sweet savours lasting but a single day; nor any
other small thing valued by small minds, which would have all been
hidden to-day with thy fair form by this bitter stone. Far hence
be games and stories of the Greeks, the honours of ill-fated youths,
with their petty prizes for petty contests; and all the libations and
firstfruits or garlands and newly plucked flowers, wherewith men honour
the departed, in obedience to ancient custom and unreasoning grief,
rather than reason. My gift is an oration, which perhaps
succeeding time will receive at my hand and ever keep in motion, that
it may not suffer him who has left us to be utterly lost to earth, but
may ever keep him whom we honour in men’s ears and minds, as it
sets before them, more clearly than a portrait, the image of him for
whom we mourn.
17. Such is my offering; if it be slight and
inferior to his merit, God loveth that which is according to our
power.2962
Part of our
gift is now complete, the remainder we will now pay by offering (those
of us who still survive) every year our honours and memorials.
And now for thee, sacred and holy soul, we pray for an entrance into
heaven; mayest thou enjoy such repose as the bosom of Abraham affords,
mayest thou behold the choir of Angels, and the glories and splendours
of sainted men; aye, mayest thou be united to that choir and share in
their joy, looking down from on high on all things here, on what men
call wealth, and despicable dignities, and deceitful honours, and the
errors of our senses, and the tangle of this life, and its confusion
and ignorance, as if we were fighting in the dark; whilst thou art in
attendance upon the Great King and filled with the light which streams
forth from Him: and may it be ours hereafter, receiving therefrom
no such slender rivulet, as is the object of our fancy in this day of
mirrors and enigmas, to attain to the fount of good itself, gazing with
pure mind upon the truth in its purity, and finding a reward for our
eager toil here below on behalf of the good, in our more perfect
possession and vision of the good on high: the end to which our
sacred books and teachers foretell that our course of divine mysteries
shall lead us.
18. What now remains? To bring the healing
of the Word to those in sorrow. And a powerful remedy for
mourners is sympathy, for sufferers are best consoled by those who have
to bear a like suffering. To such, then, I specially address
myself, of whom I should be ashamed, if, with all other virtues, they
do not show the elements of patience. For even if they surpass
all others in love of their children, let them equally surpass them in
love of wisdom and love of Christ, and in the special practice of
meditation on our departure hence, impressing it likewise on their
children, making even their whole life a preparation for death.
But if your misfortune still clouds your reason and, like the moisture
which dims our eyes, hides from you the clear view of your duty, come,
ye elders, receive the consolation of a young man, ye fathers, that of
a child, who ought to be admonished by men as old as you, who have
admonished many and gathered experience from your many years. Yet
wonder not, if in my youth I admonish the aged; and if in aught I can
see better than the hoary, I offer it to you. How much longer
have we to live, ye men of honoured eld, so near to God? How long
are we to suffer here? Not even man’s whole life is long,
compared with the Eternity of the Divine Nature, still less the remains
of life, and what I may call the parting of our human breath, the close
of our frail existence. How much has Cæsarius outstripped
us? How long shall we be left to mourn his departure? Are
we not hastening to the same abode? Shall we not soon be covered
by the same stone? Shall we not shortly be reduced to the same
dust? And what in these short days will be our gain, save that
after it has been ours to see, or suffer, or perchance even to do, more
ill, we must discharge the common and inexorable tribute to the law of
nature, by following some, preceding others, to the tomb, mourning
these, being lamented by those, and receiving from some that meed of
tears which we ourselves had paid to others?
19. Such, my brethren, is our existence, who
live this transient life, such our pastime upon earth: we come
into existence out of non-existence, and after existing are
dissolved. We are unsubstantial dreams, impalpable
visions,2963
like the flight of
a passing bird, like a ship leaving no track upon the sea,2964
a speck of dust, a vapour, an early dew, a
flower that quickly blooms, and quickly fades. As for man his
days are as grass, as a flower of the field, so he
flourisheth.2965
Well hath
inspired David discoursed of our frailty, and again in these words,
“Let me know the shortness of my days;” and he defines
the days of man as “of a span long.”2966
And what wouldst thou say to Jeremiah,
who complains of his mother in sorrow for his birth,2967
and that on account of others’
faults? I have seen all things,2968
says the preacher, I have reviewed in thought all human things, wealth,
pleasure, power, unstable glory, wisdom which evades us rather than is
won; then pleasure again, wisdom again, often revolving the same
objects, the pleasures of appetite, orchards, numbers of slaves, store
of wealth, serving men and serving maids, singing men and singing
women, arms, spearmen, subject nations, collected tributes, the pride
of kings, all the necessaries and superfluities of life, in which I
surpassed all the kings that were before me. And what does he say
after all these things? Vanity of vanities,2969
all is vanity and vexation of spirit,
possibly meaning some unreasoning longing of the soul, and distraction
of man condemned to this from the original fall: but hear, he
says, the conclusion of the whole matter, Fear God.2970
This is his stay in his perplexity,
and this is thy only gain from life here below, to be guided through
the disorder of the things which are seen2971
and shaken, to the things which stand firm and are not moved.2972
20. Let us not then mourn Cæsarius but
ourselves, knowing what evils he has escaped to which we are left
behind, and what treasure we shall lay up, unless, earnestly cleaving
unto God and outstripping transitory things, we press towards the life
above, deserting the earth while we are still upon the earth, and
earnestly following the spirit which bears us upward. Painful as
this is to the faint-hearted, it is as nothing to men of brave
mind. And let us consider it thus. Cæsarius will not
reign, but rather will he be reigned over by others. He will
strike terror into no one, but he will be free from fear of any harsh
master, often himself unworthy even of a subject’s
position. He will not amass wealth, but neither will he be liable
to envy, or be pained at lack of success, or be ever seeking to add to
his gains as much again. For such is the disease of wealth, which
knows no limit to its desire of more, and continues to make drinking
the medicine for thirst. He will make no display of his power of
speaking, yet for his speaking will he be admired. He will not
discourse upon the dicta of Hippocrates and Galen, and their
adversaries, but neither will he be troubled by diseases, and suffer
pain at the misfortunes of others. He will not set forth the
principles of Eucleides, Ptolemæus, and Heron, but neither will he
be pained by the tumid vaunts of uncultured men. He will make no
display of the doctrines of Plato, and Aristotle, and Pyrrho, and the
names of any Democritus, and Heracleitus, Anaxagoras, Cleanthes and
Epicurus, and all the members of the venerable Porch and Academy:
but neither will he trouble himself with the solution of their cunning
syllogisms. What need of further details? Yet here are some
which all men honour or desire. Nor wife nor child will he have
beside him, but he will escape mourning for, or being mourned by them,
or leaving them to others, or being left behind himself as a memorial
of misfortune. He will inherit no property: but he will
have such heirs2973
| 2973 Heirs, Cf. S.
Basil Ep. 26 (32). Cæsarius left all his property to the
poor. This passage shows that his own family welcomed and
approved the bequest, which S. Gregory was at much pains to carry out,
but was greatly embarrassed by the rapacity of his brother’s
servants. | as are of the
greatest service, such as he himself wished, so that he departed hence
a rich man, bearing with him all that was his. What an
ambition! What a new consolation! What magnanimity in his
executors! A proclamation has been heard, worthy of the ears of
all, and a mother’s grief has been made void by a fair and holy
promise, to give entirely to her son his wealth as a funeral offering
on his behalf, leaving nothing to those who expected it.
21. Is this inadequate for our consolation?
I will add a more potent remedy. I believe the words of the wise,
that every fair and God-beloved soul, when, set free from the bonds of
the body, it departs hence, at once enjoys a sense and perception of
the blessings which await it, inasmuch as that which darkened it has
been purged away, or laid aside—I know not how else to term
it—and feels a wondrous pleasure and exultation, and goes
rejoicing to meet its Lord, having escaped as it were from the grievous
poison of life here, and shaken off the fetters which bound it and held
down the wings of the mind, and so enters on the enjoyment of the bliss
laid up for it, of which it has even now some conception. Then, a
little later, it receives its kindred flesh, which once shared in its
pursuits of things above, from the earth which both gave and had been
entrusted with it, and in some way known to God, who knit them together
and dissolved them, enters with it upon the inheritance of the glory
there. And, as it shared, through their close union, in its
hardships, so also it bestows
upon it a portion of its joys, gathering it up entirely into itself,
and becoming with it one in spirit and in mind and in God, the mortal
and mutable being swallowed up of life. Hear at least how the
inspired Ezekiel discourses of the knitting together of bones and
sinews,2974
how after him Saint
Paul speaks of the earthly tabernacle, and the house not made with
hands, the one to be dissolved, the other laid up in heaven, alleging
absence from the body to be presence with the Lord,2975
| 2975 2 Cor. v. 1, 6; Phil. i. 23. | and bewailing his life in it as an exile,
and therefore longing for and hastening to his release. Why am I
faint-hearted in my hopes? Why behave like a mere creature of a
day? I await the voice of the Archangel,2976
the last trumpet,2977
the transformation
of the heavens, the transfiguration of the earth, the liberation of the
elements, the renovation of the universe.2978
Then shall I see Cæsarius
himself, no longer in exile, no longer laid upon a bier, no longer the
object of mourning and pity, but brilliant, glorious, heavenly, such as
in my dreams I have often beheld thee, dearest and most loving of
brothers, pictured thus by my desire, if not by the very
truth.
22. But now, laying aside lamentation, I
will look at myself, and examine my feelings, that I may not
unconsciously have in myself anything to be lamented. O ye sons
of men, for the words apply to you, how long will ye be hard-hearted
and gross in mind? Why do ye love vanity and seek after
leasing,2979
supposing life here
to be a great thing and these few days many, and shrinking from this
separation, welcome and pleasant as it is, as if it were really
grievous and awful? Are we not to know ourselves? Are we
not to cast away visible things? Are we not to look to the things
unseen? Are we not, even if we are somewhat grieved, to be on the
contrary distressed at our lengthened sojourn,2980
like holy David, who calls things here the tents of darkness, and the
place of affliction, and the deep mire,2981
and the shadow of death;2982
because we linger
in the tombs we bear about with us, because, though we are gods, we die
like men2983
the death of
sin? This is my fear, this day and night accompanies me, and will
not let me breathe, on one side the glory, on the other the place of
correction: the former I long for till I can say, “My soul
fainteth for Thy salvation;”2984
from the
latter I shrink back shuddering; yet I am not afraid that this body of
mine should utterly perish in dissolution and corruption; but that the
glorious creature of God (for glorious it is if upright, just as it is
dishonourable if sinful) in which is reason, morality, and hope, should
be condemned to the same dishonour as the brutes, and be no better
after death; a fate to be desired for the wicked, who are worthy of the
fire yonder.
23. Would that I might mortify my members
that are upon the earth,2985
would that I might
spend my all upon the spirit, walking in the way that is narrow and
trodden by few, not that which is broad and easy.2986
For glorious and great are its
consequences, and our hope is greater than our desert. What is
man, that Thou art mindful of him?2987
What is
this new mystery which concerns me? I am small and great, lowly
and exalted, mortal and immortal, earthly and heavenly. I share
one condition with the lower world, the other with God; one with the
flesh, the other with the spirit. I must be buried with Christ,
arise with Christ, be joint heir with Christ, become the son of God,
yea, God Himself. See whither our argument has carried us in its
progress. I almost own myself indebted to the disaster which has
inspired me with such thoughts, and made me more enamoured of my
departure hence. This is the purpose of the great mystery for
us. This is the purpose for us of God, Who for us was made man
and became poor,2988
to raise our
flesh,2989
and recover His
image,2990
and remodel
man,2991
that we might all be made one in
Christ,2992
who was perfectly
made in all of us all that He Himself is,2993
that we might no longer be male and female, barbarian, Scythian, bond
or free2994
(which are badges
of the flesh), but might bear in ourselves only the stamp of God, by
Whom and for Whom we were made,2995
and have so
far received our form and model from Him, that we are recognized by it
alone.
24. Yea, would that what we hope for might
be, according to the great kindness of our bountiful God, Who asks for
little and bestows great things, both in the present and in the future,
upon those who truly love Him;2996
bearing all things,
enduring all things2997
for their love and
hope of Him, giving thanks for all things2998
favourable and unfavourable alike: I mean pleasant and painful,
for reason knows that even these are often instruments of salvation;
commending to Him our own souls2999
and
the souls of those fellow
wayfarers who, being more ready, have gained their rest before
us. And, now that we have done this, let us cease from our
discourse, and you too from your tears, hastening, as you now are, to
your tomb, which as a sad abiding gift you have given to Cæsarius,
seasonably prepared as it was for his parents in their old age, and now
unexpectedly bestowed on their son in his youth, though not without
reason in His eyes Who disposes our affairs. O Lord and Maker of
all things, and specially of this our frame! O God and Father and
Pilot of men who are Thine! O Lord of life and death! O
Judge and Benefactor of our souls! O Maker and Transformer in due
time of all things3000
by Thy designing
Word,3001
according to the knowledge of the depth of
Thy wisdom and providence! do Thou now receive Cæsarius, the
firstfruits of our pilgrimage; and if he who was last is first, we bow
before Thy Word, by which the universe is ruled; yet do Thou receive us
also afterwards, in a time when Thou mayest be found,3002
having ordered us in the flesh as long as is
for our profit; yea, receive us, prepared and not troubled3003
by Thy fear, not departing from Thee in our
last day, nor violently borne away from things here, like souls fond of
the world and the flesh, but filled with eagerness for that blessed and
enduring life which is in Christ Jesus, our Lord, to whom be glory,
world without end. Amen.E.C.F. INDEX & SEARCH
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