OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book I/Chapter 15

Epistle XIX.
To Natalis, Bishop of Salona.
Gregory to Natalis, &c.
The acts of your synod which you have transmitted to us, in which the Archdeacon Honoratus is condemned, we perceive to be full of the seed of strifes, seeing that the same person is at one and the same time advanced to the dignity of the priesthood against his will, and removed from the office of the diaconate as though unworthy of it. And, as it is just that no one who is unwilling should be advanced by compulsion, so I think we must be of opinion that no one who is innocent should be deposed from the ministry of his order unjustly. Nevertheless, since discord hateful to God excuses thy part in the transaction, we admonish thee to restore his place and administration to the Archdeacon Honoratus, and agree to supply him with attendance sufficient for his divine ministry. If cause of offence is still fomented between you, let the aforesaid Archdeacon submit himself to our audience and enquiry, when admonished to do so, and let thy love send to us a person instructed in the case, that in the presence of both, the Lord assisting us, we may be able to decide what justice approves without respect of persons.

## Footnotes

* ↑ Salona was the metropolis of the province of Dalmatia in Western Illyricum. The misdoings of its bishop, Natalis, gave rise to a lengthy correspondence. See, in addition to this letter, I. 20; II. 18, 19, 20, 52; III. 8, 32. He had, as appears from this letter and others, desired to get rid of his archdeacon Honoratus, having apparently some grudge against him, and with this a few would have ordained him priest against his will, none but deacons being then capable of holding the office of archdeacon. He was accused also of addiction to unbecoming conviviality, and of neglecting his episcopal duties. Eventually, after continued contumacy, he appears to have satisfied Gregory in the matter of Honoratus, and also to have reformed his own habits of life, after writing what appears from Gregory’s reply to it to have been a racy letter in defence of conviviality, which was taken in good part and replied to in a good-humoured vein (II. 52). Gregory subsequently said of him, “I was at one time much distressed concerning our brother and fellow bishop Natalis, having experienced proud behaviour from him. But since he has himself corrected his manners, he has overcome me, and comforted my sadness” (II. 46).
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book I
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26
* Chapter 27
* Chapter 28
* Chapter 29
* Chapter 30
* Chapter 31
* Chapter 32
* Chapter 33
* Chapter 34
* Chapter 35
* Chapter 36
* Chapter 37
* Chapter 38
* Chapter 39
* Chapter 40
* Chapter 41
* Chapter 42
* Chapter 43
* Chapter 44
* Chapter 45
* Chapter 46
* Chapter 47
* Chapter 48
* Chapter 49
* Chapter 50
* Chapter 51
* Chapter 52
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book I/Chapter 11

Epistle XII.
To John, Bishop of Urbs Vetus (Orvieto).
Gregory to John, &c.
Agapitus, abbot of the monastery of St. George, informs us that he endures many grievances from your Holiness; and not only in things that might be of service to the monastery in time of need, but that you even prohibit the celebration of masses in the said monastery, and also interdict burial of the dead there. Now, if this is so, we exhort you to desist from such inhumanity, and allow the dead to be buried, and masses to be celebrated there without any further opposition, lest the aforesaid venerable Agapitus should be compelled to complain anew concerning the matters referred to.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book I/Chapter 12

Epistle XVI.
To Severus, Bishop of Aquileia.
Gregory to Severus, &c.
As, when one who walks through devious ways takes anew the right path, the Lord embraces him with all eagerness, so afterwards, when one deserts the way of truth, He is more saddened with grief for him than He rejoiced over him with joy when he turned from error; since it is a less degree of sin not to know the truth than not to abide in it when known: and what is committed in error is one thing, but what is perpetrated knowingly is another. And we, from having formerly rejoiced in thy being incorporated in the unity of the Church, are now the more abundantly distressed for thy dissociation from the catholic society.  Accordingly we desire thee, at the instance of the bearer of these presents, according to the command of the most Christian and most serene Emperor, to come with thy adherents to the threshold of the blessed Apostle Peter, that, a synod being assembled by the will of God, judgment may be passed concerning the doubt that is entertained among you.

## Footnotes

* ↑ The bishops of Istria, of whom the bishop Aquilea was Metropolitan, still refused to accept the decree of the fifth Œcumenical Council, which had, under the dictation of the Emperor Justinian, condemned certain writings of three deceased prelates, Theodore of Mopsuesta, Theodoret and Ibas, called “the three chapters” (tria capitula). Severus the Metropolitan, summoned in this letter with his suffragans to Rome, disregarded the summons, going instead, at the instance of the Exarch Smaragdus, to Ravenna, where he remained a year. On his return to his See he still held out, though many of his bishops conformed. A schism hence ensued in Istria, which continued during the life of Gregory (Joan. Diac. Vit. S. Greg. iv. 37, 38). Other Epistles referring to the Istrian schism are II. 46, 51; V. 51; IX. 9, 10; XIII. 33.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book I/Chapter 13

Epistle XVII.
To all the Bishops of Italy.
Gregory to all, &c.
Inasmuch as the abominable Autharit during this Easter solemnity which has been lately completed, forbade children of Lombards being baptized in the catholic faith, for which sin the Divine Majesty cut him off, so that he should not see the solemnity of another Easter, it becomes your Fraternity to warn all the Lombards in your districts, seeing that grievous mortality is everywhere
imminent, that they should reconcile these their children who have been baptized in Arian heresy to the catholic faith, and so appease the wrath of the Almighty Lord which hangs over them. Warn, then, those whom you can; with all the power of persuasion you possess seize on them, and bring them to a right faith; preach to them eternal life without end; that, when you shall come into the sight of the strict judge, you may be able, in consequence of your solicitude, to shew in your own persons a shepherd’s gains.

## Footnotes

* ↑ Autharit (al. Autharith, called by Paul. Diac. Authari), who died at Pavia in this year (a.d. 591) had been king of the Lombards for six years, having effected extensive conquests in Italy. “Rex Authari apud Ticinum Nonas Septembris veneno, ut tradunt, accepto moritur, postquam sex regnaverat annos.” (Paul. Diac. de gestis Longob. iii. 36). It is he who is said to have advanced to Rhegium at the toe of Italy. and there, riding up to a pillar in the sea, to have touched it with the point of his spear, and said, “As far as this shall the boundaries of the Lombards extend.” (Paul. Diac. iii. 33.) He had been a determined Arian. He was succeeded by Agilulph, whom his widow Theodelinda, a Catholic Bavarian princess, selected as her consort. With her Gregory carried on a very friendly correspondence and probably through her influence, Agilulph himself, originally an Arian, is said to have been converted to Catholicity. Gregory’s letters to Theodelinda are IV. 4, 38; IX. 43; XIV. 12.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book I/Chapter 14

Epistle XVIII.
To Peter the Subdeacon.
Gregory to Peter, &c.
We have been informed that Marcellus of the Barutanian Church, who has had penance assigned him in the monastery of Saint Adrian in the same city of Panormus, not only is in want of food, but also suffers inconvenience from scarcity of clothing.  Therefore we hold it necessary to enjoin your Activity by this present order to appoint for him as much as you may see to be needful in the way of food, clothing and bedding for his own maintenance, and provision for his servant; so that his want and nakedness may be provided for with such timely care that what you assign to this same man may be reckoned afterwards to your own account. So act, therefore, that you may both fulfil our command, and also by ordering this very thing well you may be able yourself to partake of the profit of the same. Further, there is this other matter that we enjoin you to look to without regard to the old custom that has now grown up; namely, that if any cities in the province of Sicily, for their sins, are known to be without pastoral government through the lapses of their priests, you should see whether there be any worthy of the office of priesthood among the clergy of the churches themselves, or out of the monasteries, and, after first enquiring into the gravity of their behaviour, send them to us, that the flock of each place may not be found destitute for any length of time through the lapse of its pastor. But if you should discover any vacant place in which no one of the same church is found fitted for such a dignity, send us word after the like careful enquiry, that some one may be provided whom God may have judged worthy of such ordination. For it is not right that from the deviation of one the Lord’s flock should be in danger of wandering abroad among precipices without a shepherd. For thus both the administration of places will go on, and there will remain no suspicion of the lapsed being restored to their former rank; and so may they repent the better.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book I/Chapter 10

Epistle XI.
To Clementina, Patrician.
Gregory to Clementina, &c.
Having received your Glory’s letter speaking of the passing away of the late Eutherius of magnificent memory, we give you to understand that our mind no less than yours is disturbed by such a sorrow, in that we see how men of approved repute are by degrees removed from this world, whose ruin is already evidenced in the actual effects of the causes thereof. But it becomes us to withdraw ourselves from it by the wise precaution of conversion, lest it involve us too in its own ruin. And indeed our sorrow for the loss of friends ought to be the more tolerable as our condition of mortality requires from us that we should lose them. Nevertheless, for the loss of aid to our carnal life He Who granted permission for its removal is powerful to console, and to come Himself as a comforter into the vacant place.
That we are unable to accede to your request that the deacon Anatholius should be sent to you is due to the circumstances of the case, and not to any rigorous austerity. For we have appointed him our steward, having committed our episcopal residence to his management.

## Footnotes

* ↑ Another Epistle, X. 15, is addressed to the same lady.
* ↑ The word conversio commonly denotes entering a monastery.
* ↑ Vicedominum.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles
## Contents

* Book I
* Book II
* Book III
* Book IV
* Book V
* Book VI
* Book VII
* Book VIII
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book IX/Letter 58

Epistle CXXIII.
To Venantius and Italica.
Gregory to the lord Venantius, Patrician, and Italica his wife.
I have taken care, with due affection, to enquire of certain persons who have come from Sicily about your Excellency’s health. But they have given me a sad report of the frequency of your ailments. Now, when I say this, neither do I find anything to tell you about myself, except that, for my sins, lo it is now eleven months since it has been a very rare case with me if I have been able now and then to rise from my bed. For I am afflicted by so great sufferings from gout, and so great from troubles, that my life is to me most grievous pain. For every day I faint under my sufferings, and sigh in expectation of the relief of death. Indeed among the clergy and people of this city there has been such an invasion of feverous sicknesses that hardly any freeman, hardly any slave, remains fit for any office or ministry.  Moreover, from the neighbouring cities we have news daily of havocs and of mortality. Then, how Africa is being wasted by mortality and sickness I believe that you know more accurately than we do, insomuch as you are nearer to it. But of the East those who come from thence report still more grievous desolations. In the midst of all these things, therefore, since you perceive that there is a general smiting as the end of the world draws near, you ought not to be too much afflicted for your own troubles. But, as becomes wise nobles, bring ye back your whole heart to the care of your souls, and fear the strict judgment all the more as it is so much nearer at hand. Devote yourselves to piety, of which it is written that It hath promise of the life that now is, and of that which is to come (1 Tim. iv. 8). But Almighty God is powerful both to preserve the life of your Excellency for a long time here, and to bring you after many courses of years to eternal joys. I beg my most sweet daughters, the lady Barbara and the lady Antonina, to be greeted in my name; whom I pray that heavenly grace may protect, and grant them to be prospered in all things.

## Footnotes

* ↑ See I. 34, note 8.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book IX/Letter 53

Epistle CXVI.
To Theoderic and Theodebert, Kings of the Franks.
Gregory to Theoderic, &c.
It is the chief good in kings to cultivate justice, and to preserve to every man his rights, and not to suffer subjects to have done to them what there is power to do, but what is equitable.  Our trust that you both love and altogether aim at this invites us to indicate to your Excellency things that call for amendment, that so we may be able by our letters both to succour the oppressed and to acquire reward for you.
Now they say that our brother and fellow-bishop Ursicinus, bishop of the city of Taurini (Turin), suffers very serious prejudice in his parishes that are within the limits of your kingdom, in such sort that, contrary to ecclesiastical observance, contrary to priestly gravity, and contrary to the definitions of the sacred canons, no crime of his requiring it, another has not feared to be ordained bishop there. And, it being thought not enough unless unlawfulness were added to unlawfulness, even the property of his church, as is said, has been taken away. If the truth is so, it being exceedingly intolerable that one should be oppressed by force whom guilt has not harmed, we beg of you, addressing you in the first place with a greeting of paternal charity, that what out of reverence for the Church and regard to equity your Excellency might of your own accord bestow, you would study to grant all the more kindly on our intercession, and would cause justice to be observed towards him in all respects according to the trust we have in the goodness of your equity; and that, having ascertained the truth, you would order what has been unlawfully done to be corrected, and the property that has been wrongfully taken from him to be equitably restored to him. Nor should the fact of his church being detained for the present by his enemies be at all to his disadvantage: but this ought to move more and more the disposition of your Christianity to succour him, that, being consoled by the gifts of your bounty, he may not feel the loss arising from the captivity which he has endured. For the good, then, of your soul let this our exhortation find place with you, that to your own reward you may lift up again his dejection with the outstretched hand of justice, to the end that from your observance of equity towards priests you may ever flourish through their prayers before the eyes of God.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book IX/Letter 55

Epistle CXX.
To Claudius in Spain.
Gregory to Claudius, &c.
The renown of good deeds being fragrant after the manner of ointment, the odour of your glory has extended from the Western parts as far as here. Besprinkled by the sweetness of which breath of air, I declare that I greatly loved one whom I knew not, and within the bosom of my heart seized thee with the hand of love; nor did I love without already knowing him to be one whose good qualities I had learnt. For of him who is known to me by great intenseness of feeling, but remains unknown by bodily vision, I undoubtedly can say truly that I know his person, though I know not his home. Now herein is a great assertion of your good repute, that your Glory is said to cleave sedulously to the excellent king of the Goths; since, while good men always displease bad ones, it is certain that you are good, who have pleased one that is good. For this reason, addressing you with the greeting that is due to you, I hope that you are being exercised in these things which you have begun, so that that true sentence of Solomon may be fulfilled in you—The path of the just is as a shining light, and groweth unto the perfect day (Prov. iv. 18). For, now that the light of truth shines upon us, and the sweetness of the heavenly kingdom discloses itself to our minds, it is indeed already day, but not yet perfect day. But it will then be perfect day, when there shall be no longer anything of the night of sin in our souls. But do you grow unto the perfect day, that, until such time as the heavenly country shall appear, there may be spreading increase of good works here; to the end that in the retribution hereafter the fruit of reward may be by so much the greater as earnestness in labour has been increasing now. Wherefore we commend to your Glory our most beloved son Cyriacus, the Father of our monastery, that, after he has accomplished what has been enjoined him, there be no hindrance to delay his return. May Almighty God guard you by the protection of His heavenly arm, and grant unto you to be glorious both now among men and after long courses of years among the angels.

## Footnotes

* ↑ This Claudius appears to have been a person of influence in the court of King Reccared, and no doubt a good Catholic, of whose virtues Gregory may have heard from his friend Leander of Seville. The object of this very complimentary letter to him was to commend to his favour the abbot Cyriacus, who, as appears from preceding epistles, had been sent into Gaul to bring about the assembling of a synod there, and who appears from this epistle to have been sent on into Spain, though for what particular purpose does not appear. Cf. Proleg., p. xi.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book IX/Letter 54

Epistle CXVII.
To Brunichild, Queen of the Franks.
Gregory to Brunichild, &c.
Whereas for the government of a kingdom valour stands in need of justice, and power of equity, nor for this purpose can one suffice without the other, with what great love your care for these things is resplendent is shewn plainly enough by the fact of your governing crowds of nations so laudably. Who then, considering this, can distrust the goodness of your Excellency, or be doubtful of obtaining his request, when he thinks it right to ask for what he knows you would willingly bestow upon your subjects? The bearer, then, of these presents, Hilarius, a servant of your Excellency, supposing that our intervention with your power will aid him, has requested to be supported by letters of commendation from us; holding it as certain that he will more abundantly obtain such favours as you grant to others if our intercession should speak for him.  Accordingly, paying you our address of greeting with the affection of paternal charity, we beg that, as he states that he is labouring under adversities from the iniquity of certain persons, the protection of your Excellence may defend him; and, lest he should possibly be oppressed against reason, that by your command you would order him to be kept safe; that so, while no one’s opposition shall have place unjustly and of mere will, both we may return thanks for having obtained what rather for your own reward we request, and that the blessed Peter, Prince of the Apostles, whom you will venerate in us with Christian devotion by granting what we ask, may recompense your Excellency.

## Footnotes

* ↑ Who this Hilarius was, and what were his grievances, does not appear.
# Original Stories from Real Life/Chapter 25

CHAP. XXV.
Mrs. Maſon's farewel Advice to her young Friends.
THE day before Mrs. Maſon was to leave her pupils, ſhe took a hand of each, and preſſing them tenderly in her own, tears ſtarted into her eyes—I tremble for you, my dear girls, for you muſt now practiſe by yourſelves ſome of the virtues which I have been endeavouring to inculcate; and I ſhall anxiouſly wait for the ſummer, to ſee what progreſs you have made by yourſelves.
We have converſed on ſeveral very important ſubjects; pray do not forget the concluſions I have drawn.
​I now, as my laſt preſent, give you a book, in which I have written the ſubjects that we have diſcuſſed. Recur frequently to it, for the ſtories illuſtrating the inſtruction it contains, you will not feel in ſuch a great degree the want of my perſonal advice. Some of the reaſoning you may not thoroughly comprehend, but, as your underſtandings ripen, you will feel its full force.
Avoid anger; exerciſe compaſſion; and love truth. Recollect, that from religion your chief comfort must ſpring, and never neglect the duty of prayer. Learn from experience the comfort that ariſes from making known your wants and ſorrows to the wiſeſt and beſt of Beings, in whoſe hands are the iſſues, not only of this life, but of that which is to come.
Your father will allow you a certain ſtipend; you have already felt the pleaſure of doing good; ever recollect that the wild purſuits of fancy muſt be conquered, to enable you to gratify benevolent wiſhes, and that you must practiſe œconomy in ​trifles to have it in your power to be generous on great occaſions. And the good you intend to do, do quickly; for know that a trifling duty neglected is a great fault, and the preſent time only is at your command.
You are now candidates for my friendſhip, and on your advancement in virtue my regard will in future depend. Write often to me, I will punctually anſwer your letters; but let me have the genuine ſentiments of your hearts. In expreſſions of affection and reſpect, do not deviate from truth to gain what you wiſh for, or to turn a period prettily.
Adieu! when you think of your friend, obſerve her precepts; and let the recollection of my affection give additional weight to the truths which I have endeavoured to inſtill; and, to reward my care, let me hear that you love and practiſe virtue.
FINIS.