Chapter XVIII: K=l. Sept (1)

DE ASSUMPTIONE BEATAE MARIAE.

Hieronimus se halga sacerd awr['a]t aenne pistol be fordhsidhe thaere eadigan MARIAN, Godes cennestran, to sumum halgan maedene, hyre nama waes Eustochium, and to hyre meder Paulam, seo waes gehalgod wydewe. To thysum twam wifmannum awr['a]t se ylca Hieronimus, menigfealde traht-bec, fordhan dhe hi waeron haliges lifes men, and swidhe gecneordlaecende on boclicum smeagungum. Thes Hieronimus waes halig sacerd, and getogen on Hebreiscum gereorde, and on Greciscum, and on Ledenum fulfremedlice; and he awende ure bibliothecan of Hebreiscum bocum to Leden spraece. He is se fyrmesta wealhstod betwux Hebreiscum, and Grecum, and Ledenwarum. Twa and hund-seofontig boca thaere ealdan ['ae] and thaere niwan he awende on Leden to anre Bibliothecan, buton odhrum menigfealdum traht-bocum dhe he mid gecneordum andgite deopdhancollice asmeade. Dha aet nextan he dihte thisne pistol to thaere halgan wydewan Paulam, and to tham Godes maedene Eustochium, hyre dehter, and to eallum tham maedenlicum werode, the him mid drohtnigende waeron, thus cwedhende:

Witodlice ge neadiadh me thaet ic eow recce hu seo eadige Maria, on dhisum daegdherlicum daege to heofonlicere wununge genumen waes, thaet eower maedenlica heap haebbe thas lac Ledenre spraece, hu thes maera freolsdaeg geond aeghwylces geares ymbryne beo aspend mid heofonlicum lofe, and mid gastlicere blisse gemaersode sy, thylaes the eow on hand {438} becume seo lease gesetnys dhe thurh gedwolmen wide tosawen is, and ge thonne tha gehiwedan leasunge for sodhre race underfon.

Sodhlice fram anginne thaes halgan godspelles ge geleornodon hu se heah-engel Gabriel tham eadigan maedene Marian thaes heofonlican Aedhelinges acennednysse gecydde, and thaes Haelendes wundra, and thaere gesaeligan Godes cennestran thenunge, and hyre lifes daeda on tham feower godspellicum bocum geswutollice oncneowon. Iohannes se Godspellere awr['a]t on Cristes throwunge, thaet he sylf and Maria stodon mid dreorigum mode widh dhaere halgan rode, the se Haelend on gefaestnod waes. Dha cwaedh he to his agenre meder, "Dhu faemne, efne her is thin sunu." Eft he cwaedh to Iohanne, "Loca nu, her stent thin modor." Sydhdhan, of tham daege, haefde se Godspellere Iohannes gymene thaere halgan Marian, and mid carfulre thenunge, swa swa agenre meder, gehyrsumode.

Drihten, thurh his arfaestnysse, betaehte thaet eadige maeden his cennestran tham claenan men Iohanne, sedhe on claenum maegdhhade symle wunode; and he fordhy synderlice tham Drihtne leof waes, to dhan swidhe, thaet he him thone deorwurdhan madhm, ealles middangeardes cw['e]ne, betaecan wolde; gewislice thaet hire claenesta maegdhh['a]d tham claenan men getheod waere mid gecwemre geferraedene on wynsumre drohtnunge. On him b['a]m waes an miht ansundes maegdhhades, ac odher intinga on Marian; on hire is waestmbaere maegdhh['a]d, swa swa on nanum odhrum. Nis on nanum odhrum men maegdhh['a]d, gif thaer bidh waestmbaernys; ne waestmbaernys, gif thaer bidh ansund maegdhh['a]d. Nu is fordhi gehalgod aegdher ge Marian maegdhh['a]d ge hyre waestmbaernys thurh tha godcundlican acennednysse; and heo ealle odhre oferstihdh on maegdhhade and on waestmbaernysse. Dheah-hwaedhere, theah heo synderlice Iohannes gymene betaeht waere, hwaedhere heo drohtnode gemaenelice, aefter Cristes upstige, mid tham apostolicum werode, infarende and utfarende betwux him, and hi ealle mid micelre arwurdhnysse and lufe hire thenodon, and heo him {440} cudhlice ealle thing ymbe Cristes menniscnysse gewissode; fordhan the heo fram frymdhe gewislice thurh thone Halgan Gast hi ealle geleornode, and mid agenre gesihdhe geseah; theah dhe tha apostoli thurh thone ylcan Gast ealle thing undergeaton, and on ealre sodhfaestnysse gelaerede wurdon. Se heah-engel Gabriel hi ungewemmede geheold, and heo wunode on Iohannes and on ealra thaera apostola gymene, on thaere heofonlican scole, embe Godes ['ae] smeagende, odhthaet God on thysum daege hi genam to dham heofonlican thrymsetle, and hi ofer engla weredum geufrode.

Nis geraed on nanre bec nan swutelre gewissung be hire geendunge, buton thaet heo nu to-daeg wuldorfullice of tham lichaman gew['a]t. Hyre byrigen is swutol eallum onlociendum odh thysne andweardan daeg, on middan thaere dene Iosaphat. Seo dene is betwux thaere dune Sion and tham munte Oliueti, and seo byrigen is aeteowed open and emtig, and thaer on-uppon on hire wurdhmynte is araered maere cyrce mid wundorlicum st['a]n-geweorce. Nis nanum deadlicum men cudh h['u], odhdhe on hwylcere tide hyre halga lichama thanon gebroden waere, odhdhe hwider he ahafen sy, odhdhe hwaedher heo of deadhe arise: cwaedon theah gehwylce lareowas, thaet hyre Sunu, sedhe on tham thriddan daege mihtilice of deadhe ar['a]s, thaet he eac his moder lichaman of deadhe araerde, and mid undeadlicum wuldre on heofonan rice gelogode. Eac swa gelice forwel menige lareowas on heora bocum setton, be dham ge-edcucedum mannum the mid Criste of deadhe arison, thaet hi ecelice araerede synd. Witodlice hi andetton thaet dha araeredan men naeron sodhfaeste gewitan Cristes aeristes, buton hi waeron ecelice araerede. Ne widhcwedhe we be thaere eadigan Marian tha ecan aeriste, theah, for waerscipe gehealdenum geleafan, us gedafenadh thaet we hit wenon swidhor thonne we unraedlice hit gesethan thaet dhe is uncudh buton aelcere fraecednysse.

We raedadh gehwaer on bocum, thaet forwel oft englas comon to godra manna fordhsidhe, and mid gastlicum lofsangum heora sawla to heofonum gelaeddon. And, thaet gyt swutollicor is, {442} men gehyrdon on tham fordhsidhe waepmanna sang and wifmanna sang, mid micclum leohte and swetum bredhe: on dham is cudh thaet tha halgan men the to Godes rice thurh gode geearnunga becomon, thaet hi on odhra manna fordhsidhe heora sawla underfodh, and mid micelre blisse to reste gelaedadh. Nu gif se Haelend swilcne wurdhmynt on his halgena fordhsidhe oft geswutelode, and heora gastas mid heofonlicum lofsange to him gefeccan het, hu miccle swidhor wenst thu thaet he nu to-daeg thaet heofonlice werod togeanes his agenre meder sendan wolde, thaet hi mid ormaetum leohte and unasecgendlicum lofsangum hi to tham thrymsetle gelaeddon the hire gegearcod waes fram frymdhe middangeardes.

Nis nan twynung thaet eall heofonlic thrym tha mid unasecgendlicere blisse hire to-cymes faegnian wolde. Sodhlice eac we gelyfadh thaet Drihten sylf hire togeanes come, and wynsumlice mid gefean to him on his thrymsetle hi gesette: witodlice he wolde gefyllan thurh hine sylfne thaet he on his ['ae] bebead, thus cwedhende, "Arwurdha thinne faeder and thine moder." He is his agen gewita thaet he his Faeder gearwurdhode, swa swa he cwaedh to tham Iudeiscum, "Ic arwurdhige minne Faeder, and ge unarwurdhiadh me." On his menniscnysse he arwurdhode his moder, thadha he waes, swa swa thaet halige godspel segdh, hire underdheod on his geogodhhade. Micele swidhor is to gelyfenne thaet he his modor mid unasecgendlicere arwurdhnysse on his rice gewurdhode, thadha he wolde aefter dhaere menniscnysse on thysum life hyre gehyrsumian.

Dhes symbel-daeg oferstihdh unwidhmetenlice ealra odhra halgena maesse-dagas swa micclum swa this halige maeden, Godes modor, is unwidhmetenlic eallum odhrum maedenum. Dhes freolsdaeg is us gearlic, ac he is heofonwarum singallic. Be dhysre heofonlican cw['e]ne upstige wundrode se Halga Gast on lofsangum, dhus befrinende, "Hwaet is dheos dhe her astihdh swilce arisende daeg-rima, swa wlitig swa m['o]na, swa gecoren swa sunne, and swa egeslic swa fyrd-truma?" Se Halga Gast wundrode, fordhan dhe he dyde thaet eal heofonwaru {444} wundrode dhysre faemnan upfaereldes. Maria is wlitigre dhonne se m['o]na, fordhan dhe heo scindh buton aeteorunge hire beorhtnysse. Heo is gecoren swa swa sunne mid leoman healicra mihta, fordhan dhe Drihten, sedhe is rihtwisnysse sunne, h['i] geceas him to cennestran. Hire faer is widhmeten fyrdlicum truman, fordhan dhe heo waes mid halgum maegnum ymbtrymed, and mid engla threatum.

Be dhissere heofonlican cw['e]ne is gecweden gyt thurh dhone ylcan Godes Gast: he cwaedh, "Ic geseah dha wlitegan swilce culfran astigende ofer streamlicum ridhum, and unasecgendlic braedh stemde of hire gyrlum; and, swa swa on lengctenlicere tide, rosena blostman and lilian hi ymtrymedon." Dhaera rosena blostman getacniadh mid heora readnysse martyrdom, and dha lilian mid heora hwitnysse getacniadh dha scinendan claennysse ansundes maegdhh['a]des. Ealle dha gecorenan dhe Gode gethugon dhurh martyrdom odhdhe thurh claennysse, ealle hi gesidhodon mid thaere eadigan cw['e]ne; fordhan dhe heo sylf is aegdher ge martyr ge maeden. Heo is swa wlitig swa culfre, fordhan dhe heo lufode dha bilewitnysse, the se Halga Gast getacnode, dhadha he waes gesewen on culfran gelicnysse ofer Criste on his fulluhte. Odhre martyras on heora lichaman throwodon martyrdom for Cristes geleafan, ac seo eadige Maria naes na lichamlice gemartyrod, ac hire sawul waes swidhe geangsumod mid micelre throwunge, thadha heo stod dreorig foran ongean Cristes rode, and hire leofe cild geseah mid isenum naeglum on heardum treowe gefaestnod. Nu is heo mare thonne martyr, fordhan dhe heo dhrowode thone martyrdom on hire sawle dhe odhre martyras dhrowodon on heora lichaman. Heo lufode Crist ofer ealle odhre men, and fordhy waes eac hire sarnys be him toforan odhra manna, and heo dyde his deadh hire agenne deadh, fordhan dhe his dhrowung swa swa swurd dhurhferde hire sawle.

Nis heo nanes haliges maegnes bedaeled, ne nanes wlites, ne nanre beorhtnysse; and fordhy heo waes ymbtrymed mid rosan and lilian, thaet hyre mihta waeron mid mihtum {446} underwridhode, and hire faegernys mid claennysse wlite waere geyht. Godes gecorenan scinadh on heofonlicum wuldre aelc be his gedhingcdhum; nu is geleaflic thaet seo eadige] cw['e]n mid swa micclum wuldre and beorhtnysse odhre oferstige, swa micclum swa hire gedhincdhu odhra halgena unwidhmetenlice sind.

Drihten cwaedh aer his upstige, thaet on his Faeder huse sindon fela wununga: sodhlice we gelyfadh thaet he nu to-daeg tha wynsumestan wununge his leofan meder forgeafe. Godes gecorenra wuldor is gemetegod be heora geearnungum, and nis hwaedhere n['a]n ceorung ne ['a]nda on heora aenigum, ac h['i] ealle wuniadh on sodhre lufe and healicere sibbe, and aelc blissadh on odhres gedhincdhum swa swa on his agenum.

Ic bidde eow, blissiadh on dhyssere freols-tide: witodlice nu to-daeg thaet wuldorfulle maeden heofonas astah, thaet heo unasecgendlice mid Criste ahafen on ecnysse rixige. Seo heofenlice cw['e]n weardh to-daeg generod fram dhyssere m['a]nfullan worulde. Eft ic cwedhe, faegniadh fordhan dhe heo becom orsorhlice to dham heofonlicum botle. Blissige eal middangeard, fordhan dhe nu to-daeg us eallum is dhurh hire geearnunga h['ae]l geyht. Thurh ure ealdan modor Euan us weardh heofonan rices geat belocen, and eft dhurh Marian hit is us geopenod, thurh thaet heo sylf nu to-daeg wuldorfullice inn-ferde.

God dhurh his witegan us bebead thaet we sceolon hine herian and m['ae]rsian on his halgum, on dham he is wundorlic: micele swidhor gedafenadh thaet we hine on dhisre maeran freols-tide his eadigan meder mid lofsangum and wurdhfullum herungum wurdhian sceolon; fordhan dhe untwylice eal hire wurdhmynt is Godes herung. Uton nu fordhi mid ealre estfulnysse ures modes dhas maeran freols-tide wurdhian, fordhan dhe thaet sidhfaet ure h['ae]le is on lofsangum ures Drihtnes. Tha dhe on maeigdhh['a]de wuniadh blission h['i], fordhan dhe h['i] geearnodon thaet beon thaet h['i] heriadh: habbon h['i] h['o]ge thaet h['i] syn swilce thaet h['i] wurdhfullice herigan magon. Tha dhe on claenan wudewanh['a]de sind, herion h['i] and arwurdhion, fordhan dhe swutol is thaet h['i] ne magon beon claene buton dhurh Cristes gife, seodhe waes {448} fulfremedlice on Marian dhe h['i] herigadh. Herigan eac and wurdhian dha dhe on sinscipe wuniadh, fordhan dhe dhanon flewdh eallum mildheortnys and gifu thaet h['i] herigan magon. Gif hwa synful sy, he andette, and nal['ae]s herige, dheah dhe ne beo wlitig l['o]f on dhaes synfullan mudhe; hwaedhere ne geswice h['e] dhaere herunge, fordhan dhe dhanon him is beh['a]ten forgyfenys.

Thes pistol is swidhe menigfeald ['u]s to gereccenne, and eow swidhe deop to gehyrenne. Nu ne onhagadh ['u]s na swidhor be dham to sprecenne, ac we wylladh sume odhre trimminge be dhaere maeran Godes meder gereccan, to eowre gebetrunge. Sodhlice Maria is se maesta frofer and fultum cristenra manna, thaet is forwel oft geswutelod, swa swa we on bocum raedadh.

Sum man waes mid drycraefte bepaeht, swa thaet h['e] Criste widhs['o]c, and wr['a]t his hand-gewrit tham awyrgedan deofle, and him mannraedene befaeste. His nama waes Theophilus. He dha eft sydhdhan hine bedhohte, and dha hellican pinunge on his mode weolc; and ferde dha to sumere cyrcan the waes to lofe dhaere eadigan Marian gehalgod, and dhaer-binnan swa lange mid wope and faestenum hire fultumes and dhingunge baed, odhthaet heo sylf mid micclum wuldre him to com, and cwaedh, thaet heo him gedhingod haefde widh thone Heofenlican Deman, hire agenne Sunu.

We wylladh eac eow gereccan be geendunge dhaes arleasan Godes widhersacan Iulianes.

Sum halig biscop waes Basilius geh['a]ten, se leornode on anre scole, and se ylca Iulianus samod. Tha gelamp hit swa thaet Basilius weardh to biscope gecoren to anre byrig dhe is geh['a]ten Cappadocia, and Iulianus to casere, theah dhe he aeror to preoste bescoren waere. Iulianus dha ongann to lufigenne haedhengyld, and his cristendome widhs['o]c, and mid eallum mode haedhenscipe beeode, and his leode to dhan ylcan genydde. Tha aet suman cyrre tengde h['e] to fyrde ongean Perscisne leodscipe, and gemette dhone biscop, and cwaedh him to, "Eala, dhu Basili, nu ic haebbe dhe oferdhogen on udhwitegunge." Se biscop him andwyrde, "God forgeafe thaet dhu udhwitegunge {450} beeodest:" and h['e] mid tham worde him bead swylce l['a]c swa he sylf breac, thaet waeron dhry berene hlafas, for bletsunge. Tha het se widhersaca onfon dhaera hlafa, and agifan dham biscope togeanes gaers, and cwaedh, "He bead ['u]s nytena f['o]dan, underfo h['e] gaers to leanes." Basilius underfeng thaet gaers, dhus cwedhende, "Eala dhu casere, sodhlice we budon dhe dhaes dhe we sylfe brucadh, and dhu us sealdest to edleane ungesceadwisra nytena andlyfene, na us to f['o]dan, ac to hospe." Se Godes widhersaca hine dha gehathyrte, and cwaedh, "Thonne ic fram fyrde gecyrre ic towurpe dhas burh, and hi gesmedhige, and to yrdhlande awende, swa thaet heo bidh cornbaere swidhor thonne mannbaere. Nis me uncudh thin dyrstignys, and dhissere burhware, dhe dhurh dhine tihtinge dha anlicnysse, dhe ic araerde and me to gebaed, tobraecon and towurpon." And h['e] mid dhisum wordum ferde to Persciscum earde.

Hwaet dha Basilius cydde his ceastergewarum dhaes redhan caseres dheowrace, and him selost raedbora weardh, thus cwedhende, "Mine gebrodhra, bringadh eowre sceattas, and uton cunnian, gif we magon, dhone redhan widhersacan on his geancyrre gegladian." Hi dha mid glaedum mode him to brohton goldes, and seolfres, and deorwurdhra gimma ungerime hypan. Se bisceop dha underfeng dha madmas, and bebead his preostum and eallum dham folce, thaet h['i] heora l['a]c geoffrodon binnon dham temple dhe waes to wurdhmynte dhaere eadigan Marian gehalgod, and het h['i] dhaer-binnon andbidigan mid dhreora daga faestene, thaet se Aelmihtiga Wealdend, thurh his moder dhingraedene towurpe thaes unrihtwisan caseres andgit. Tha on dhaere dhriddan nihte dhaes faestenes geseah se bisceop micel heofenlic werod on aelce healfe dhaes temples, and on middan dham werode saet seo heofenlice cw['e]n Maria, and cwaedh to hire aetstandendum, "Gel['a]ngiadh me dhone martyr Mercurium, thaet he gewende widh dhaes arleasan widhersacan Iulianes, and hine acwelle, sedhe mid todhundenum mode God minne Sunu forsihdh." Se halga cydhere Mercurius gew['ae]pnod hraedlice {452} c['o]m, and be hyre haese ferde. Tha eode se bisceop into dhaere odhre cyrcan, thaer se martyr inne laeig, and befr['a]n dhone cyrcweard hwaer dhaes halgan waepnu waeron? He sw['o]r thaet h['e] on aefnunge aet his heafde witodlice h['i] gesawe. And he dhaerrihte wende to S[=ca] Marian temple, and dham folce gecydde his gesihdhe, and dhaes waelhreowan forwyrd. Tha eode h['e] eft ongean to dhaes halgan martyres byrgenne, and funde his spere standan mid blode begleddod.

Tha aefter dhrim dagum com ['a]n dhaes caseres dhegna, Libanius hatte, and gesohte dhaes bisceopes f['e]t, fulluhtes biddende, and cydde him and ealre dhaere buruhware thaes arleasan Iulianes deadh: cwaedh thaet seo fyrd w['i]code widh dha ea Eufraten, and seofon weard-setl wacodon ofer dhone casere. Tha com dhaer staeppende sum uncudh cempa, and hine hetelice dhurhdhyde, and dhaerrihte of hyra gesihdhum fordw['a]n; and Iulianus dha mid andhraecum hreame forswealt. Swa weardh seo burhwaru ahred thurh S[=ca] Marian widh dhone Godes widhersacan. Tha bead se bisceop dham ceastergewarum hyra sceattas, ac hi cwaedon thaet hi udhon dhaera laca tham undeadlican Cyninge, dhe hi swa mihtelice generede, micele bet dhonne dham deadlican cwellere. Se bisceop dheah nydde thaet folc thaet hi dhone dhriddan dael thaes feos underfengon, and he mid tham twam daelum thaet mynster geg['o]dode.

Gif hw['a] smeage hu dhis gewurde, thonne secge we, thaet dhes martyr his l['i]f adreah on laewedum hade; dha weardh he dhurh haedhenra manna ehtnysse for Cristes geleafan gemartyrod; and cristene men sydhdhan his halgan lichaman binnon dham temple wurdhfullice gel['o]gedon, and his waepna samod. Eft, dhadha seo halige cw['e]n hine asende, swa swa we n['u] hwene ['ae]r saedon, tha ferde his gast swyftlice, and mid lichamlicum waepne dhone Godes feond ofst['a]ng, his weard-setlum onlocigendum.

Mine gebrodhra dha leofostan, uton clypigan mid singalum benum to dhaere halgan Godes meder, thaet heo ['u]s on urum {454} nydthearfnyssum to hire Bearne gedhingige. Hit is swidhe geleaflic thaet he hyre miceles dhinges tidhian wylle, sedhe hine sylfne gemedemode thaet he dhurh h['i], for middangeardes alysednysse, to menniscum men acenned wurde, sedhe aefre is God butan anginne, and nu dhurhwunadh, on anum hade, sodh man and sodh God, ['a] on ecnysse. Swa swa gehwilc man wunadh on sawle and on lichaman ['a]n mann, swa is Crist, God and mann, ['a]n Haelend, sedhe leofadh and rixadh mid Faeder and Halgum Gaste on ealra worulda woruld. Amen.

AUGUST XV.

ON THE ASSUMPTION OF THE BLESSED MARY.

Jerome the holy priest wrote an epistle on the decease of the blessed MARY, the mother of God, to a holy maiden, whose name was Eustochium, and to her mother Paula, who was a hallowed widow. To these two women the same Jerome wrote several treatises; for they were persons of holy life, and very diligent in book-studies. This Jerome was a holy priest, and instructed in the Hebrew tongue, and in Greek and Latin perfectly; and he turned our library of Hebrew books into the Latin speech. He is the first interpreter betwixt the Hebrews, and Greeks, and Latins. Seventy-two books of the old and of the new law he turned into Latin, to one 'Bibliotheca,' besides many other treatises which he profoundly devised with diligent understanding. Then at last he composed this epistle to the holy widow Paula, and to the maiden of God, Eustochium, her daughter, and to all the maidenly company who were living with them, thus saying:

Verily ye compel me to relate to you how the blessed Mary, on this present day was taken to the heavenly dwelling, that your maidenly society may have this gift in the Latin speech, how this great festival, in the course of every year, is passed with heavenly praise, and celebrated with ghostly bliss, lest the false account should come to your {439} hand which has been widely disseminated by heretics, and ye then receive the feigned leasing for a true narrative.

Verily from the beginning of the holy gospel ye have learned how the archangel Gabriel declared to the blessed Mary the birth of the Heavenly Prince, and the miracles of Jesus, and the ministry of the blessed mother of God and the deeds of her life ye have manifestly known from the four evangelical books. John the Evangelist wrote that, at Christ's passion, he himself and Mary stood with sorrowing mind opposite the holy rood, on which Jesus was fastened. Then said he to his own mother, "Thou woman, behold, here is thy son." Again he said to John, "Look now, here standeth thy mother." Afterwards, from that day, the Evangelist John had charge of the holy Mary, and with careful ministry obeyed her as his mother.

The Lord, through his piety, committed the blessed maiden his mother to the chaste man John, who had ever lived in pure virginity; and on that account he was especially dear to the Lord, so much so that he would commit to him that precious treasure, the queen of the whole world: no doubt, that her most pure virginity might be associated with that chaste man with grateful fellowship in pleasant converse. In them both was one virtue of unbroken chastity, but a second attribute in Mary; in her is fruitful virginity, so as in no other. In no other person is there virginity, if there be fruitfulness; nor fruitfulness, if there be perfect virginity. Therefore now are hallowed both the virginity of Mary and her fruitfulness through the divine birth; and she excels all others in virginity and in fruitfulness. Nevertheless, though she was especially committed to the care of John, yet she lived in common, after Christ's ascension, with the apostolic company, going in and going out among them, and they all with great piety and love ministered to her, and she fully {441} informed them of all things touching Christ's humanity; for she had from the beginning accurately learned them through the Holy Ghost, and seen them with her own sight; though the apostles understood all things through the same Ghost, and were instructed in all truth. The archangel Gabriel held her uncorrupted, and she continued in the care of John and of all the apostles, in the heavenly company, meditating on God's law, until God, on this day, took her to the heavenly throne, and exalted her above the hosts of angels.

There is not read in any book any more manifest information of her end, but that she on this day gloriously departed from the body. Her sepulchre is visible to all beholders to this present day, in the midst of the valley of Jehosaphat. The valley is between Mount Sion and the mount of Olives, and the sepulchre appears open and empty, and thereupon is raised, in her honour, a large church, with wondrous stone-work. To no mortal man is it known how, or at what time her holy body was brought from thence, or whither it be borne, or whether she arose from death: though some doctors say, that her Son, who on the third day mightily from death arose, that he also raised his mother's body from death, and placed it with immortal glory in the kingdom of heaven. In like manner very many doctors have set in their books concerning the requickened men who arose from death with Christ, that they are raised for ever. They profess verily that those raised men would not have been true witnesses of Christ's resurrection, unless they had been raised for ever. Nor do we deny the eternal resurrection of the blessed Mary, though for caution, preserving our belief, it befits us that we rather hope it, than rashly assert what is unknown without any danger.

We read here and there in books, that very often angels came at the departure of good men, and with ghostly hymns led their souls to heaven. And, what is yet more certain, {443} men, at their departure, have heard the song of men and women, with a great light and sweet odour: by which is known that those holy men who through good deserts come to God's kingdom, that they, at the departure of other men, receive their souls, and with great joy lead them to rest. Now if Jesus has often showed such honour at the death of his saints, and has commanded their souls to be conducted to him with heavenly hymn, how much rather thinkest thou he would now to-day send the heavenly host to meet his own mother, that they with light immense, and unutterable hymns might lead her to the throne which was prepared for her from the beginning of the world.

There is no doubt that all the heavenly host then with unspeakable bliss would rejoice in her advent. Verily we also believe that the Lord himself came to meet her, and benignly with delight placed her by him on his throne: for he would fulfil in himself what he had in his law enjoined, thus saying, "Honour thy father and thy mother." He is his own witness that he honoured his Father, as he said to the Jews, "I honour my Father, and ye dishonour me." In his human state he honoured his mother, when he was, as the holy gospel says, subjected to her in his youth. Much more is it to be believed that he honoured his mother with unspeakable veneration in his kingdom, when he would, according to human nature, obey her in this life.

This festival excels incomparably all other saints' mass-days, as much as this holy maiden, the mother of God, is incomparable with all other maidens. This feast-day to us is yearly, but to heaven's inmates it is perpetual. At the ascension of this heavenly queen the Holy Ghost in hymns uttered his wonder, thus inquiring, "What is this that here ascends like the rising dew of morn, as beauteous as the moon, as choice as the sun, and as terrible as a martial band?" The Holy Ghost wondered, for he caused all {445} heaven's inmates to wonder at the ascension of this woman. Mary is more beauteous than the moon, for she shines without decrease of her brightness. She is choice as the sun with beams of holy virtues, for the Lord, who is the sun of righteousness, chose her for his mother. Her course is compared to a martial band, for she was surrounded with heavenly powers and with companies of angels.

Of this heavenly queen it is yet said by the same Spirit of God, "I saw the beauteous one as a dove mounting above the streaming rills, and an ineffable fragrance exhaled from her garments; and, so as in the spring-tide, blossoms of roses and lilies encircled her." The blossoms of roses betoken by their redness martyrdom, and the lilies by their whiteness betoken the shining purity of inviolate maidenhood. All the chosen who have thriven to God through martyrdom or through chastity, they all journeyed with the blessed queen; for she is herself both martyr and maiden. She is as beauteous as a dove, for she loved meekness, which the Holy Ghost betokened, when he appeared in likeness of a dove over Christ at his baptism. Other martyrs suffered martyrdom in their bodies for Christ's faith, but the blessed Mary was not bodily martyred, but her soul was sorely afflicted with great suffering, when she stood sad before Christ's rood, and saw her dear child fastened with iron nails on the hard tree. Therefore is she more than a martyr, for she suffered that martyrdom in her soul which other martyrs suffered in their bodies. She loved Christ above all other men, and, therefore, was her pain also for him greater than other men's, and she made his death as her own death, for his suffering pierced her soul as a sword.

She is void of no holy virtue, nor any beauty, nor any brightness; and therefore was she encircled with roses and lilies, that her virtues might be supported by virtues, and her {447} fairness increased by the beauty of chastity. God's chosen shine in heavenly glory, each according to his merits; it is therefore credible that the blessed] queen with so much glory and brightness excels others, as much as her merits are incomparable with those of the other saints.

The Lord said before his ascension, that in his Father's house are many dwellings: therefore we believe that he now to-day gave to his mother the most pleasant dwelling. The glory of God's chosen is measured by their deserts, and yet there is no murmuring nor envy in any of them, but they all dwell in true love and profound peace, and each rejoices in another's honours as in his own.

I pray you, rejoice in this festival: verily now to-day that glorious maiden ascended to heaven, that she, ineffably exalted with Christ, may for ever reign. The heavenly queen was to-day snatched from this wicked world. Again I say, rejoice that she, void of sorrow, is gone to the heavenly mansion. Let all earth be glad, for now to-day, through her deserts, happiness is increased to us all. Through our old mother Eve the gate of heaven's kingdom was closed against us, and again, through Mary it is opened to us, by which she herself has this day gloriously entered.

God has commanded us through his prophets, that we should praise and magnify him in his saints, in whom he is wonderful: much more fitting is it that we, on this great festival of his blessed mother, should worship him with hymns and honourable praises; for undoubtedly all honour to her is praise of God. Let us now, therefore, with all the devotion of our mind honour this great festival, for the way of our salvation is in hymns to our Lord. Let those who continue in maidenhood rejoice, for they have attained to be that which they praise: let them have care that they be such that they may praise worthily. Let those who are in pure widowhood praise and honour her, for it is manifest that they cannot be pure but through grace of Christ, which was {449} perfect in Mary whom they praise. Let those also who are in wedlock praise and honour her, for thence flow mercy and grace to all that they may praise her. If any one be sinful, let him confess, and not the less praise, though praise be not beautiful in the mouth of the sinful; yet let him not cease from praise, for thence is promised to him forgiveness.

This epistle is very complex for us to expound, and very deep for you to hear. It does not now seem good to us to speak more concerning it, but we will relate for your bettering some other edifying matter of the great mother of God. Verily Mary is the greatest comfort and support of christian men, which is very often manifested, as we read in books.

Some man was so deluded by magic that he denied Christ, and wrote his chirograph to the accursed devil, and entered into a compact with him. His name was Theophilus. He afterwards bethought himself, and revolved in his mind the torment of hell; and went then to a church that was hallowed to the praise of the blessed Mary, and therein so long with weeping and fasts prayed for her aid and intercession, till she herself with great glory came to him, and said, that she had interceded for him with the Heavenly Judge, her own Son.

We will also relate to you concerning the end of the impious adversary of God, Julian.

There was a certain bishop named Basilius, who had learned in a school together with this same Julian. It so happened that Basilius was chosen to be bishop of a place called Cappadocia, and Julian to be emperor, though he earlier had been shorn for a priest. Julian then began to love idolatry, and renounced his christianity, and with all his mind cultivated heathenism, and compelled his people to the same. Then at a certain time he went on an expedition against the Persian nation, and met the bishop, and said to him, "O thou Basilius, I have now excelled thee in philosophy." The bishop answered, "God has granted to you to cultivate philosophy:" {451} and with that word he offered him such a gift as he himself partook of, that was three barley loaves, for a blessing. Then the apostate commanded the loaves to be received, and grass to be given to the bishop in return, and said, "He has offered us the food of beasts, let him receive grass in reward." Basilius received the grass, thus saying, "O thou emperor, verily we have offered to thee what we ourselves partake of, and thou hast given us in reward the sustenance of irrational beasts, not as food for us but as insult." The adversary of God then became angry, and said, "When I return from the expedition I will overthrow this city, and level it, and turn it to arable land, so that it shall be cornbearing rather than manbearing. Thy audacity and that of these citizens is not unknown to me, who at thy instigation brake and cast down the image which I had raised and prayed to." And with these words he went to the Persian territory.

Hereupon Basilius made known to his fellow-citizens the cruel emperor's threat, and was a most excellent counsellor to them, thus saying, "My brothers, bring your treasures, and let us endeavour, if we can, to gladden the cruel apostate on his return." They then with glad mind brought to him of gold, and silver, and precious gems an immense heap. Thereupon the bishop received the treasures, and commanded his priests and all the people to offer their gifts within the temple that was hallowed to the honour of the blessed Mary, and bade them therein abide, with a fast of three days, that the Almighty Ruler, through his mother's intercession, might turn to naught the resolve of the unrighteous emperor. Then on the third night of the fast the bishop saw a great heavenly host on each side of the temple, and in the midst of the host sat the heavenly queen Mary, and said to her attendants, "Bring to me the martyr Mercurius, that he may go against the impious apostate Julian, and slay him, who with inflated mind despises God my Son." The holy martyr Mercurius {453} came armed speedily, and went by her command. The bishop then went into the other church, in which the martyr lay, and asked the churchward, where the weapons of the saint were? He swore that he certainly saw them at his head in the evening. And he straightways returned to St. Mary's temple, and made known to the people what he had seen, and the destruction of the tyrant. He then went again to the holy martyr's sepulchre, and found his spear standing stained with blood.

Then after three days came one of the emperor's officers called Libanius, and sought the bishop's feet, praying for baptism, and informed him and all the citizens of the death of the impious Julian: he said that the army was encamped on the river Euphrates, and seven watches watched over the emperor. Then came there walking an unknown warrior, and violently pierced him through, and straightways vanished from their sight; and Julian then with a horrible cry expired. So were the citizens saved through St. Mary from the adversary of God. Then the bishop offered their treasures to the citizens, but they said, that they would give those gifts to the Immortal King, who had so powerfully saved them, much rather than to the mortal murderer. The bishop, nevertheless, compelled the people to receive a third part of the money, and with the two parts endowed the monastery.

If any one ask how this happened, we say, that this martyr had spent his life in a lay condition, when, through the persecution of heathen men, for belief in Christ, he was martyred; and christian men afterwards honourably deposited his holy body within the temple, together with his weapons. Afterwards, when the holy queen sent him, as we have said a little before, his spirit swiftly went, and with a bodily weapon stabbed the foe of God, while his guards were looking on.

My dearest brothers, let us call with constant prayers to the holy mother of God, that she may intercede for us in {455} our necessities with her Son. It is very credible that he will grant much to her, who vouchsafed through her to be born a human being for the redemption of the world, who is ever God without beginning, and now exists, in one person, true man and true God, ever to eternity. So as every man exists in soul and body one man, so is Christ, God and man, one Saviour, who liveth and reigneth with the Father and the Holy Ghost for ever and ever. Amen.

* * * * *

VIII. [=KL]. SEPT.

PASSIO S[=CI] BARTHOLOMEI APOSTOLI.

Wyrd-writeras secgadh thaet dhry leodscipas sind geh['a]tene India. Seo forme India lidh to dhaera Silhearwena rice, seo odher lidh to Medas, seo dhridde to dham micclum garsecge; theos dhridde India haefdh on anre sidan theostru, and on odhere dhone grimlican garsecg. To dhyssere bec['o]m Godes apostol BARTHOLOMEUS, and eode into dham temple to dham deofolgylde Astarodh, and swa swa aeldheodig dhaer wunade. On dham deofolgylde wunade swilc deofol dhe to mannum thurh dha anlicnysse spraec, and gehaelde untruman, blinde and healte, tha dhe he sylf ['ae]r awyrde. He derode manna gesihdhum, and heora lichaman mid mislicum untrumnyssum awyrde, and andwyrde him dhurh dha anlicnysse, thaet hi him heora l['a]c offrian sceoldon, and he hi gehaelde; ac he him ne heolp mid nanre haele, ac dhadha hi to him bugon, dha geswac he dhaere lichamlican gedreccednysse, fordhan dhe he ahte dha heora sawla. Tha wendon dysige men thaet he h['i] gehaelde, dhadha he dhaere dreccednysse geswac.

Tha mid tham dhe se apostol into dham temple eode, dha adumbode se deofol Astarodh, and ne mihte nanum dhaera dhe h['e] {456} awyrde gehelpan, for dhaes halgan Godes dhegnes neawiste. Tha lagon dhaer binnan dham temple fela adligra manna, and daeghwomlice tham deofolgylde offrodon; ac thadha h['i] gesawon thaet he heora helpan ne mihte, ne nanum andwyrdan, tha ferdon h['i] to gehendre byrig, thaer dhaer odher deofol waes gewurdhod, thaes nama waes Beridh, and him offrodon, and befrunon, hwi heora god him andwyrdan ne mihte? Se deofol dha Beridh andwyrde, and cwaedh, "Eower god is swa faeste mid isenum racenteagum gewridhen thaet he ne gedyrstlaecdh thaet he furdhon ordhige odhdhe sprece sydhdhan se Godes apostol Bartholomeus binnan thaet tempel becom." H['i] axodon, "Hwaet is se Bartholomeus?" Se deofol andwyrde, "He is freond thaes Aelmihtigan Godes, and dhi he com to dhyssere scire thaet he aidlige ealle dha haedhengyld the dhas Indiscan wurdhiadh." H['i] cwaedon, "Sege us his nebwlite, thaet we hine oncnawan magon." Beridh him andwyrde, "He is blaecfexede and cyrps, hwit on lichaman, and he haefdh steape eagan, and medemlice nosu, and side beardas, hwon h['a]rwencge, medemne waestm, and is ymbscryd mid hwitum oferslype, and binnan six and twentig geara faece: naes his reaf h['o]rig ne tosigen, ne his scos forwerode. Hund sidhon he bigdh his cneowa on daege, and hund sidhon on nihte, biddende his Drihten. His stemn is swylce ormaete byme, and him faradh mid Godes englas, dhe ne gedhafiadh thaet him hunger derige, odhdhe aenig ateorung. Aefre he bidh anes modes, and glaed thurhwunadh. Ealle dhing he foresceawadh and w['a]t, and ealra dheoda gereord he cann. Nu iu he w['a]t hwaet ic sprece be him, fordhan dhe Godes englas him dheowiadh, and ealle dhing cydhadh. Thonne ge hine secadh, gif he sylf wyle, ge hine gemetadh; gif he nele, sodhlice ne finde ge hine. Ic bidde eow thaet ge hine geornlice biddon thaet he hider ne gewende, thelaes dhe Godes englas dhe him mid synd me gebeodon thaet hi minum geferan Astarodh gebudon." And se deofol mid thisum wordum suwode.

Hi gecyrdon ongean, and sceawodon aelces aeldheodiges mannes andwlitan and gyrlan, and hi nateshwon, binnan {458} twegra daga faece, hine ne gemetton. Tha betwux dhisum hrymde sum w['o]d mann dhurh deofles gast, and cwaedh, "Eala dhu Godes apostol, Bartholomee, dhine gebedu geancsumiadh me, and ontendadh." Se apostol dha cwaedh, "Adumba, dhu unclaena deofol, and gewit of dham menn." And dhaerrihte weardh se mann geclaensod fram dham fulan gaste, and gewittiglice spraec, sedhe for manegum gearum awedde.

Tha geaxode se cyning Polimius be dham witseocum menn, hu se apostol hine fram dhaere w['o]dnysse ahredde, and het hine to him gelangian, and cwaedh, "Min dohtor is hreowlice awed: nu bidde ic dhe thaet thu h['i] on gewitte gebringe, swa swa dhu dydest Seustium, sedhe for manegum gearum mid egeslicere w['o]dnysse gedreht waes." Thadha se apostol thaet maeden geseah mid heardum racenteagum gebunden, fordhan dhe heo b['a]t and totaer aelcne dhe heo geraecan mihte, and hire nan man genealaecan ne dorste, dha het se apostol h['i] unbindan. Tha dhenas him andwyrdon, "Hwa dearr hi hreppan?" Bartholomeus andwyrde, "Ic haebbe gebunden dhone feond the hi drehte, and ge g['y]t hi ondraedadh. Gadh to and unbindadh hi, and gereordigadh, and on aerne merigen l['ae]dadh h['i] to me." Hi dha dydon be dhaes apostoles haese, and se awyrigeda gast ne mihte na leng hi dreccan.

Tha dhaes on merigen se cyning Polimius gesymde gold, and seolfor, and deorwurdhe gymmas, and paellene gyrlan uppan olfendas, and sohte dhone apostol, ac he hine nateshwon ne gemette. Eft dhaes on merigen com se apostol into dhaes cyninges bure, beclysedre dura, and hine befr['a]n, "Hwi sohtest dhu me mid golde, and mid seolfre, and mid deorwurdhum gymmum and gyrlum? Thas l['a]c behofiadh tha dhe eordhlice welan secadh; ic sodhlice nanes eordhlices gestreones, ne flaesclices lustes ne gewilnige; ac ic wille thaet thu wite thaet dhaes Aelmihtigan Godes Sunu gemedemode hine sylfne thaet h['e] dhurh maedenlicne innodh acenned weardh, sedhe geworhte heofonas and eordhan and ealle gesceafta; and he haefde anginn on dhaere menniscnysse, sedhe naefre ne ongann on {460} godcundnysse, ac he sylf is anginn, and eallum gesceaftum, aegdher ge gesewenlicum ge ungesewenlicum, anginn forgeaf. Thaet maeden dhe hine gebaer forhogode aelces weres gemanan, and dham Aelmihtigan Gode hire maegdhhad behet. Hire com to Godes heah-engel Gabriel, and hire cydde thaes heofonlican Aedhelinges to-cyme on hire innodh, and heo his wordum gelyfde, and swa mid tham cilde weardh."

Se apostol dha tham cyninge bodade ealne cristendom, and middangeardes alysednysse dhurh dhaes Haelendes to-cyme, and hu he dhone hellican deofol gewylde, and him mancynnes benaemde, and cwaedh, "Drihten Crist, sedhe dhurh his unscyldigan deadh thone deofol oferswidhde, sende us geond ealle dheoda, thaet we todraefdon deofles dhenas, dha dhe on anlicnyssum wuniadh, and thaet we dha haedhenan dhe hi wurdhiadh of heora anwealde aetbrudon. Ac we ne underfodh gold ne seolfor, ac forseodh, swa swa Crist forseah; fordhan dhe we gewilniadh thaet we rice beon on his rice, on dham naefdh adl, ne untrumnyss, ne unrotnyss, ne deadh, naenne stede, ac thaer is ece gesaeldh and eadignys, gefea butan ende mid ecum welum. Fordhi ic ferde to eowerum temple, and se deofol dhe eow dhurh dha anlicnysse geandwyrde, dhurh Godes englas dhe me sende, is gehaeft. And gif dhu to fulluhte gebihst, ic do thaet thu dhone deofol gesihst, and gehyrst mid hwilcum craefte he is gedhuht thaet he untrumnysse gehaele. Se awyrigeda deofol, sidhdhan he dhone frumsceapenan mann besw['a]c, sydhdhan he haefde anweald on ungelyfedum mannum, on sumum maran, on sumum laessan: on dham maran dhe swidhor syngadh, on dham laessan dhe hwonlicor syngadh. Nu dedh se deofol mid his lotwrencum thaet dha earman men geuntrumiadh, and tiht h['i] thaet h['i] sceolon gelyfan on deofolgyld: thonne geswicdh he dhaere gedreccednysse, and haefdh heora sawla on his anwealde; thonne h['i] cwedhadh to dhaere deofollican anlicnysse, Thu eart min god. Ac dhes deofol, dhe binnan eowrum temple waes, is gebunden, and ne maeg nateshw['o]n andwyrdan dham the him to gebiddadh. Gif dhu wylt afandian thaet ic sodh secge, ic hate hine faran into dhaere {462} anlicnysse, and ic do thaet he andet this ylce, thaet he is gewridhen, and nane andsware syllan ne maeg."

Tha andwyrde se cyning, "Nu to-merigen haefdh this folc gemynt thaet h['i] heora l['a]c him offrion, dhonne cume ic dhaerto, thaet ic geseo dhas wunderlican daeda." Witodlice on dham odhrum daege com se cyning mid thaere burhware to dham temple, and dha hrymde se deofol mid egeslicere stemne dhurh dha anlicnysse, and cwaedh, "Geswicadh, earme, geswicadh eowra offrunga, dhelaes dhe ge wyrsan pinunge dhrowion dhonne ic. Ic eom gebunden mid fyrenum racenteagum fram Cristes englum, dhone dhe dha Iudeiscan on r['o]de ah['e]ngon: wendon thaet se deadh hine gehaeftan mihte; he sodhlice dhone deadh oferswydhde, and urne ealdor mid fyrenum bendum gewradh, and on dham dhriddan daege sigefaest ar['a]s, and sealde his rode-t['a]cen his apostolum, and tosende h['i] geond ealle dheoda. An dhaera is her, dhe me gebundenne hylt. Ic bidde eow thaet ge me to him gedhingion, thaet ic mote faran to sumere odhre scire."

Tha cwaedh se apostol Bartholomeus, "Thu unclaena deofol, andette hw['a] awyrde dhas untruman menn." Se unclaena gast andwyrde, "Ure ealdor, swa gebunden swa he is, sent us to mancynne, thaet we h['i] mid mislicum untrumnyssum awyrdon; aerest heora lichaman, fordhan dhe we nabbadh naenne anweald on heora sawlum, buton hi heora l['a]c us geoffrion. Ac dhonne h['i] for heora lichaman haeldhe us offriadh, thonne geswice we dhaes lichaman gedreccednysse, fordhan dhe we habbadh sydhdhan heora sawla on urum gewealde. Thonne bidh gedhuht swilce we hi gehaelon, dhonne we geswicadh thaera awyrdnyssa. And menn us wurdhiadh for godas, thonne we sodhlice deoflu sind, thaes ealdres gingran dhe Crist thaes maedenes Sunu gewradh. Fram dham daege the his apostol Bartholomeus hider com, ic eom mid byrnendum racenteagum dhearle fornumen, and fordhi ic sprece dhe he me het; elles ic ne dorste on his andwerdnysse sprecan, ne furdhon ure ealdor."

Tha cwaedh se apostol, "Hwi nelt dhu gehaelan dhas untruman, swa swa dhin gewuna waes?" Se sceocca andwyrde, "Thonne {464} we manna lichaman derigadh, buton we dhaere sawle derian magon, dha lichaman thurhwuniadh on heora awyrdnysse." Bartholomeus cwaedh, "And h['u] becume ge to dhaere sawle awyrdnysse?" Se deofol andwyrde, "Thonne h['i] gelyfadh thaet we godas sind, and us offriadh, thonne forl['ae]t se Aelmihtiga God h['i], and we dhonne forl['ae]tadh dhone lichaman ungebrocodne, and cepadh dhaere sawle the ['u]s to gebeah, and heo dhonne on ure anwealde bidh."

Tha cwaedh se apostol to eallum dham folce, "Efne nu ge habbadh gehyred hwilc dhes god is dhe ge wendon thaet eow gehaelde; ac gehyradh nu dhone sodhan God, eowerne Scyppend, the on heofonum eardadh; and ne gelyfe ge heonon-fordh on idele anlicnyssa: and gif ge willadh thaet ic eow to Gode gedhingige, and thaet dhas untruman haeldhe underfon, towurpadh thonne dhas anlicnysse, and tobrecadh. Gif ge dhis dodh, thonne halgige ic dhis tempel on Cristes naman, and eow dhaer on-innan mid his fulluhte fram eallum synnum adhwea." Tha het se cyning dha anlicnysse towurpan. Hwaet thaet folc dha caflice mid rapum hi bewurpon, and mid stengum awegdon; ac hi ne mihton for dham deofle tha anlicnysse styrian.

Tha het se apostol tolysan dha rapas, and cwaedh to dham awyrgedan gaste dhe hire on sticode, "Gyf dhu wylle thaet ic dhe on niwelnysse ne asende, gewit of dhyssere anlicnysse, and tobrec h['i], and far to westene, thaer nan fugel ne flyhdh, ne yrdhling ne eradh, ne mannes stemn ne swegdh." He dhaerrihte ['u]t-gew['a]t, and sticmaelum tobraec dha anlicnysse, and ealle dha graeftas binnon dham temple tobrytte. Thaet folc dha mid anre stemne clypode, "An Aelmihtig God is, dhone dhe Bartholomeus bodadh." Se apostol dha astrehte his handa widh heofonas weard, thus biddende, "Thu Aelmihtiga God, on dham dhe Abraham gelyfde, and Isaac, and Iacob; thu dhe asendest dhinne ancennedan Sunu, thaet he us alysde mid his deorwurdhan blode fram deofles dheowdome, and haefdh us geworht dhe to bearnum; thu eart unacenned Faeder, he is Sunu of dhe aefre acenned, and se Halga Gast is aefre fordhstaeppende of dhe and of dhinum {466} Bearne, se forgeaf us on his naman dhas mihte, thaet we untrume gehaelon, and blinde onlihton, hreoflige geclaensian deoflu aflian, deade araeran, and cwaedh to ['u]s, Sodh ic eow secge, Swa hwaet swa ge biddadh on minum naman aet minum Faeder, hit bidh eow getidhod. Nu bidde ic on his naman thaet theos untrume menigu sy gehaeled, thaet hi ealle oncnawon thaet dhu eart ana God on heofonan, and on eordhan, and on s['ae], thu dhe haeldhe ge-edstadhelast dhurh dhone ylcan urne Drihten, sedhe mid dhe and mid tham Halgan Gaste leofadh and rixadh on ealra worulda woruld." Mid tham dhe h['i] andwyrdon, "Amen," tha weardh eall seo untrume menigu gehaeled: and dhaer com dha fleogende Godes engel scinende swa swa sunne, and fleah geond dha feower hwemmas thaes temples, and agrof mid his fingre rode-tacn on dham fydherscytum st['a]num, and cwaedh, "Se God dhe me sende cwaedh, Thaet swa swa dhas untruman synd gehaelede fram eallum codhum, swa he geclaensode this templ fram thaes deofles fulnyssum, dhone dhe se apostol het to westene gewitan. And God bebead me thaet ic dhone deofol eowrum gesihdhum aer aeteowige. Ne beo ge afyrhte thurh his gesihdhe, ac mearciadh rode-tacen on eowrum foreheafdum, and aelc yfel gewit fram eow."

And se engel dha aeteowde tham folce dhone awyrigedan gast on dhyssere gelicnysse. He weardh dha aeteowod swylce ormaete Silhearwa, mid scearpum nebbe, mid sidum bearde. His loccas hangodon to dham anccleowum, his eagan waeron fyrene spearcan sprengende; him st['o]d swaeflen l['i]g of dham mudhe, he waes egeslice gefidherhamod, and his handa to his baece gebundene. Tha cwaedh se Godes engel to dham atelican deofle, "Fordhan dhe dhu waere gehyrsum dhaes apostoles haesum, and tobraece thas deofellican anlicnysse, nu aefter his behate ic dhe unbinde, thaet thu fare to westene, thaer dhaer nanes mannes drohtnung nis; and dhu thaer wunige odh thone micclan dom." And se engel hine dha unband, and he mid hreowlicere w['a]nunge aweg-gew['a]t, and nawar sidhdhan ne aeteowde. Se engel dha, him eallum onlocigendum, fleah to heofonum.

{468} Hwaet dha se cyning Polimius, mid his wife and his twam sunum, and mid ealre his leode, gelyfde on dhone sodhan God, and weardh gefullod, and awearp his cynehelm samod mid his purpuran gyrlum, and nolde dhone Godes apostol forlaetan, Aefter dhisum gesamnodon gehwylce dhwyrlice widhercoran, and wrehton dhone cyning to his bredher Astrigem, se waes cyning on odhrum leodscipe, and cwaedon, "Thin brodher is geworden anes dryes folgere, se geagnadh him ure tempel, and ure godas tobrycdh." Tha weardh se cyning Astriges gehathyrt, and sende dhusend gewaepnodra cempena, thaet hi dhone apostol gebundenne to him bringan sceoldon. Thadha se apostol him to gelaed waes, dha cwaedh se cyning, "Hw['i] amyrdest dhu minne brodhor mid thinum drycraefte?" Bartholomeus andwyrde, "Ne amyrde ic hine, ac ic hine awende fram haedhenum gylde to dham sodhan Gode." Se cyning him to cwaedh, "Hw['i] towurpe dhu ure godas?" He andwyrde, "Ic sealde dha mihte dham deoflum, thaet h['i] tocwysdon dha idelan anlicnysse the h['i] on wunodon, thaet thaet mennisce folc fram heora gedwyldum gecyrde, and on dhone ecan God gelyfde." Tha cwaedh se cyning, "Swa swa dhu dydest minne brodhor his god forlaetan, and on dhinne god gelyfan, swa do ic eac dhe forlaetan dhinne god, and on minne gelyfan." Tha andwyrde se apostol, "Ic aeteowode thone god dhe dhin brodhor wurdhode him gebundenne, and ic het thaet he sylf his anlicnysse tobraece. Gif dhu miht dhis d['o]n minum Gode, thonne gebigst dhu me to dhines godes biggengum: gif dhu dhonne this minum Gode d['o]n ne miht, ic tobryte ealle dhine godas, and dhu dhonne gelyf on dhone sodhan God the ic bodige."

Mid tham dhe h['i] dhis spraecon, tha cydde sum man tham cyninge thaet his maesta god Baldadh feolle, and sticmaelum toburste. Se cyning dha totaer his purpuran reaf, and het mid stidhum saglum dhone apostol beatan, and sidhdhan beheafdian. And he dha on dhisum daege swa gemartyrod to dham ecan life gew['a]t. Witodlice aefter dhisum com se brodhor mid his folce, and dhone halgan lichaman mid wulderfullum lofsangum {470} aweg ferodon, and getimbrodon mynster wundorlicere micelnysse, and on dham his halgan reliquias arwurdhlice gelogedon. Eornostlice on dham thrittigodhan daege, se cyning Astriges, dhe dhone apostol ofslean het, weardh mid feondlicum gaste gegripen, and egeslice awedde: swa eac ealle dha dhwyran haedhengyldan, the dhone apostol mid nidhe to dham cyninge gewregdon, aweddon samod mid him, and urnon h['i] and he to his byrgene, and dhaer wedende swulton. Tha aspr['a]ng micel ['o]ga and gryre ofer ealle dha ungeleaffullan, and hi dha gelyfdon, and gefullode wurdon aet dhaera maessepreosta handum, dhe se apostol ['ae]r geh['a]dode. Tha onwreah se apostol Bartholomeus be dham geleaffullan cyninge Polimius, thaet he biscoph['a]d underfenge; and dha Godes dheowan and thaet geleaffulle folc hine anmodlice to dham h['a]de gecuron. Hit gelamp dha, aefter dhaere h['a]dunge, thaet he worhte fela t['a]cna on Godes naman, dhurh his geleafan, and dhurhwunode twentig geara on dham biscopdome, and on godre drohtnunge; and fulfremedum gedhincdhum gew['a]t to Drihtne, tham is wurdhmynt and wuldor ['a] on worulde.

We magon niman bysne be dhaere apostolican lare, thaet nan cristen mann ne sceal his haele gefeccan buton aet dham Aelmihtigan Scyppende, dham dhe gehyrsumiadh lif and deadh, untrumnys and gesundfulnys, sedhe cwaedh on his godspelle, thaet ['a]n lytel fugel ne befyldh on deadh butan Godes dihte. He is swa mihtig, thaet he ealle dhing gediht and gefadadh butan geswince; ac he beswincgdh mid untrumnyssum his gecorenan, swa swa he sylf cwaedh, "Tha dhe ic lufige, dha ic dhreage and beswinge." For mislicum intingum beodh cristene men geuntrumode, hwilon for heora synnum, hwilon for fandunge, hwilon for Godes wundrum, hwilon for gehealdsumnysse g['o]dra drohtnunga, thaet h['i] dhy eadmodran beon; ac on eallum dhisum thingum is gedhyld nyd-behefe. Hwilon eac thurh Godes wrace becymdh tham arleasan menn swidhe egeslic yfel, swa thaet his wite ongindh on dhyssere worulde, and his sawul gewit to dham ecum witum for his waelhreawnysse; swa swa {472} Herodes dhe dha unscaedhdhigan cild acwealde on Cristes acennednysse, and manega odhre to-eacan him. Gif se synfulla bidh gebrocod for his unrihtwisnysse, thonne gif he mid gedhylde his Drihten heradh, and his miltsunge bitt, he bidh dhonne adhwogen fram his synnum dhurh dha untrumnysse, swa swa horig hraegl thurh sapan. Gif he rihtwis bidh, he haefdh thonne maran gedhincdhe thurh his brocunge, gif he gedhyldig bidh. Se dhe bidh ungethyldig, and mid gealgum mode ceoradh ongean God on his untrumnysse, he haefdh twyfealde genidherunge, fordhan dhe he geycdh his synna mid thaere ceorunge, and dhrowadh nadhelaes.

God is se sodha laece, the dhurh mislice swingla his folces synna gehaeldh. Nis se woruld-laece waelhreow, dheah dhe he thone gewundodan mid baernette, odhdhe mid ceorfsexe gel['a]cnige. Se laece cyrfdh odhdhe baerndh, and se untruma hrymdh, theah-hwaedhere ne miltsadh he thaes odhres w['a]nunge, fordhan gif se laece geswicdh his craeftes, thonne losadh se forwundoda. Swa eac God gel['a]cnadh his gecorenra gyltas mid mislicum brocum; and theah dhe hit hefigtyme sy dham dhrowigendum, theah-hwaedhere wyle se g['o]da Laece to ecere haeldhe hine gel['a]cnigan. Witodlice se dhe n['a]ne brocunge for dhisum life ne dhrowadh, he faerdh to dhrowunge. For agenum synnum bidh se mann geuntrumod, swa swa Drihten cwaedh to sumum bedridan, dhe him to geboren waes, "Min bearn, dhe synd thine synna forgifene: aris nu, and ber ham dhin leger-bed."