The Homilies of the Anglo-Saxon Church Part 28

Swa bi eac se digla dea aere sawle eaelicor to ar?renne, e on geafunge digelice synga, onne synd a openan leahtras to gehaelenne. one cniht he araerde on ealles folces gesihe, and mid ysum wordum getrymede, "u cniht, ic secge e, Aris." a diglan gyltas man sceal digelice betan, and a openan openlice, aet a beon getimbrode urh his behreowsunge, e ?r waeron urh his mandaeda geaeswicode.

Drihten aa he Lazarum stincendne araerde, a gedrefde he hine sylfne, and tearas ageat, and mid micelre stemne clypode, "Lazare, ga for:" a he geswutelode aet se e swie langlice and gewunelice synG.o.de, aet he eac mid micelre behreowsunge and wope sceal his yfelan gewunan to G.o.des rihtwisnysse geweman. Nis nan synn swa micel aet man ne maege gebetan, gif he mid inneweardre heortan be aes gyltes maee on sore d?dbote urhwuna.

Is eah-hwaeere micel smeagung be anum worde e Crist cwae: he cwae, "aelc synn and tal bi forgifen behreowsigendum mannum, ac aes Halgan Gastes tal ne bi naefre forgifen. eah e hwa cwee tallic word ongean me, him bi forgifen, gif he de d?dbote; solice se e cwe word ongan one Halgan Gast, ne bi hit him forgifen on yssere worulde, ne on aere towerdan." Nis nan synna forgifenys buton urh one Halgan Gast. An aelmihtig Faeder is, se gestrynde aenne Sunu of him sylfum. Nis se Faeder gehaefd gemaenelice Faeder fram am Suna and am Halgan Gaste, foran e he nis heora begra sunu. Se Halga Gast solice is gemaenelice gehaefd fram am Faeder and am Suna, foran e he is heora begra Gast, aet is heora begra Lufu and Willa, urh one beo synna forgyfene. Witodlice aere Halgan rynnysse weorc is aefre untodaeledlic, eah-hwaeere {500} belimp aelc forgifenys to am Halgan Gaste, swa swa seo acennednys belimp to Criste anum.

Hi ne magon beon togaedere genemnede, Faeder, and Sunu, and Halig Gast, ac hi ne beo mid aenigum faece fram him sylfum awar totwaemede. On eallum weorc.u.m hi beo togaedere, eah e to am Faeder synderlice belimpe aet he Bearn gestrynde, and to am Suna belimpe seo acennednys, and to am Halgan Gaste seo forstaeppung. Se Sunu is aes Faeder Wisdom aefre of am Faeder acenned; se Halga Gast nis na acenned, foran e he nis na sunu, ac he is heora begra Lufu and Willa, aefre of him bam forstaeppende, urh one we habba synna forgyfenysse, swa swa we habba urh Crist alysednysse; and eah-hwaeere on aegrum weorce is seo Halige rynnys wyrcende untodaeledlice.

Se cwy tal ongean one Halgan Gast, see mid unbehreowsigendre heortan urhwuna on mandaedum, and forsih a forgyfenysse e stent on aes Halgan Gastes gife: onne bi his scyld unalysendlic, foran e he sylf him belic aere forgifenysse weg mid his heardheortnysse. Behreowsigendum bi forgifen, forseondum naefre. Uton we biddan one aelmihtigan Faeder, see us urh his wisdom geworhte, and urh his Halgan Gast geliffaeste, aet he urh one ylcan Gast us do ure synna forgyfenysse, swa swa he us urh his aenne ancennedan Sunu fram deofles eowte alysde.

Sy lof and wuldor am ecan Faeder, see naefre ne ongann, and his anum Bearne, see aefre of him is, and am Halgan Gaste, see aefre is of him bam, hi ry an aelmihtig G.o.d untodaeledlic, a on ecnysse rixigende. Amen.

THE SEVENTEENTH SUNDAY AFTER PENTECOST.

Ibat Jesus in civitatem quae vocatur Naim: et reliqua.

Our Lord went to a city which is called Nain, and his disciples with him, and a copious mult.i.tude. When he approached the port-gate, the corpse of a young man was borne to the grave, etc.

Beda the expositor said, that the city of Nain is interpreted {493} 'inundation' or 'agitation.' The dead youth, who was borne in sight of many men, betokens every sinful man who in the inward man is fordone with deadly sins, and his evilness is known to men. The youth was the only-born son of his mother, so is also every christian man spiritually a son of the holy church, which is the mother of us all, and, nevertheless, an undefiled maiden; for her family is not bodily but spiritual. Every servant of G.o.d, when he learns, is called a child: afterwards, when he teaches another, he is a mother, as the apostle Paul said of the fallen men, "Ye are my children, whom I now a second time conceive, until Christ is renewed in you." The port-gate betokens some bodily sense through which men sin. The man that sows dissension among christian men, or who speaks unrighteousness in high places through his mouth's gate, he is borne dead. He who beholds a woman with libidinous eye and foul l.u.s.t, through his eyes' gate, manifests his soul's death. He who with delight hears idle discourse or contumelious words, makes his ear a gate of death to himself. So is it also to be understood of the other senses.

Jesus was moved with compa.s.sion for the mother, that he might give us an example of his piety; and he afterwards raised the dead, that he might confirm us to his faith. He approached and touched the bier, and the biermen stood still. The bier which bare the dead is the heedless mind of the hopeless sinful. But the bearers, who bare him to the grave, are the blandishments of flattering companions, who with blandishment and envenomed suavities stimulate and praise the sinful, as the prophet said, "The sinful is praised in his l.u.s.ts, and the unrighteous is blessed: when he is surrounded by empty fame and flatteries, then is it as though he were overwhelmed by a mould-heap." Of such Jesus said to one of his chosen, when he would bury his father's corpse: he said, "Allow the dead to bury their dead: go thou, and {495} preach G.o.d's kingdom." Verily the dead bury other dead, when sinful men court others their like with pernicious praise, and oppress with the acc.u.mulated weight of the worst flattery. Of such it is said in another place, "The tongues of flatterers bind the souls of men in sins."

When the Lord touched the bier, the biermen stood still. So also, if the mind of the sinful is touched by fear of the heavenly doom, then he withstands evil l.u.s.ts and false flatteries, and to the Lord calling to eternal life promptly answers, as if he had arisen from death. The Lord said to the youth, "I say unto thee, Arise. And he forthwith sat and spake, and Jesus delivered him to his mother." The requickened sits, when the sinful with divine stimulation quickens. He speaks, when he employs his mouth with G.o.d's praises, and with true confession seeks G.o.d's mercy. He is delivered to his mother, when through the priest's authority he is a.s.sociated in communion of the holy church. The folk was astonished with great awe; for so as a man turns from great sins to G.o.d's mercy, and corrects his conduct after G.o.d's commandments, so more men will be turned through his example to the praise of G.o.d.

The folk said, "That a great prophet hath arisen among us," and, "That G.o.d hath visited his folk." Truly they said of Christ, that he is a great prophet; for he is a Prophet of prophets, and the prophecy of them all; for they all prophesied of him, and by his advent he fulfilled the prophecy of them all. We say now with great faith, that he is a great prophet, for he knows all things, and also prophesied many, and he is true G.o.d of true G.o.d, Almighty Son of the Almighty Father, who visited his folk through his humanity, and relieved them from the thraldom of the devil.

We read everywhere in books, that Jesus raised many dead to life, but yet there is no gospel composed of any of them {497} save three only. One is the youth of whom we have just spoken, the second was an ealdorman's daughter, the third was Lazarus, the brother of Martha and Mary. The resurrection of these three persons betokens the threefold resurrection of sinful souls. The soul's death is of three kinds: one is evil a.s.sent, the second is evil work, the third is evil habit. The ealdorman's daughter lay at the point of death, and the father called Jesus thereto, because he was at that time there in the neighbourhood. She had departed before he came to her. When he came, he took her by the hand, and said, "Thou maiden, I say unto thee, Arise. And she straightways arose, and asked for meat."

This maiden, who lay therein sleeping in death, betokens the death of the sinful soul, which delights secretly in evil pleasures, and it is not yet known to men, that it, through sins, is dead; but Christ manifested that he would quicken so sinful a soul, if with fervent prayers he be thereto called, when he raised the maiden within the house, like as secret sin lurking in the human heart. Now there are other sinful, who delight in pernicious l.u.s.ts by a.s.sent, and also manifest their evilness by works; such the dead youth betokened, who was borne in sight of the people. Such sinners Christ raises, if they repent of their sins, and delivers them to their mother, that is, he a.s.sociates them in the unity of his church.

Some sinful men a.s.sent to their l.u.s.ts, and by evil deeds manifest their sins to men, and also habitually sinning defile themselves: such Lazarus betokened, who lay four days foully stinking in the sepulchre. Verily G.o.d's name is Almighty, for he can accomplish all things. He can through his grace quicken the sinful soul, though it foully stink in habitual sins, if with careful conduct it seek G.o.d's mercy; but the more it is wounded so much more medicament does it require. That Jesus manifested, when with clear voice he raised the maiden in sight of few persons; for he allowed {499} not more persons to be therein than the father, and the mother, and his three disciples: and he said then, "Thou maiden, Arise."

So also is the secret death of the soul, which sins secretly by a.s.sent, easier to raise than open vices are to be healed. He raised the youth in sight of all the people, and confirmed by these words, "Thou youth, I say unto thee, Arise." Secret sins shall be expiated secretly, and open openly, that those may be edified by his repentance, who had ere been seduced by his sins.

The Lord when he raised the stinking Lazarus was troubled and shed tears, and with a loud voice cried, "Lazarus, go forth:" he then manifested that he who has very long and habitually sinned, shall also with great repentance and weeping turn his evil habits to G.o.d's righteousness. There is no sin so great that a man may not expiate it, if, with inward heart, according to the degree of the sin, he continue in true penitence. There is, nevertheless, great disquisition concerning one sentence which Christ said: he said, "Every sin and calumny shall be forgiven to repenting men, but calumny of the Holy Ghost shall never be forgiven. Though any one speak a calumnious word against me, he shall be forgiven, if he do penance; but he who says a word against the Holy Ghost, shall not be forgiven in this world nor in that to come." There is no forgiveness of sins but through the Holy Ghost. There is one Almighty Father, who begot a Son of himself. The Father is not called Father in common from the Son and the Holy Ghost, for the latter is not the son of them both. But the Holy Ghost is called in common from the Father and the Son, for he is the Spirit of them both, that is the Love and Will of them both, through whom sins are forgiven. Verily the work of the Holy Trinity {501} is ever indivisible, yet all forgiveness belongs to the Holy Ghost, as birth belongs to Christ alone.

They may not be named together, Father, and Son, and Holy Ghost, but they are not by any s.p.a.ce anywhere separated from themselves. In all works they are together, though to the Father it exclusively belongs that he begot a Son, and to the Son belongs birth, and to the Holy Ghost procession. The Son is the Wisdom of the Father ever begotten of the Father; the Holy Ghost is not begotten, for he is not a son, but is the Love and Will of them both, ever proceeding from them both, through whom we have forgiveness of sins, as through Christ we have redemption; and yet in either work is the Holy Trinity working indivisibly.

He speaks calumny against the Holy Ghost, who with unrepenting heart continues in deeds of wickedness, and despises the forgiveness which stands in the grace of the Holy Ghost: then shall his sin be unredeemable, for he himself besets the way of forgiveness with his hardheartedness. The repenting shall be forgiven, the despising never. Let us pray to the Almighty Father, who hath through his Wisdom made us, and through his Holy Spirit quickened us, that he through the same Spirit grant us forgiveness of our sins, as, through his only begotten Son, he has redeemed us from the thraldom of the devil.

Be praise and glory to the eternal Father who never began, and to his only Son who ever is of him, and to the Holy Ghost who ever is of them both, those three one Almighty G.o.d indivisible, reigning ever to eternity. Amen.

{502} III. K[=AL]. OCTOB.

DEDICATIO AECCLESIE S[=CI] MICHAELIS ARCHANGELI.

Manegum mannum is cu seo halige stow S[=ce] Michaheles, on aere dune e is gehaten Garga.n.u.s. Seo dun stent on Campania landes gemaeron, wi a s?

Adriatic.u.m, twelf mila on upstige fram anre byrig e is gehaten Sepontina.

Of aere stowe wear araered ises daeges freols geond geleaffulle gelaunge.

aer eardode sum urhspedig mann Garga.n.u.s gehaten: of his gelimpe wear seo dun swa geciged. Hit gelamp, aa seo ormaete micelnyss his orfes on aere dune laeswede, aet sum modig fearr wear angencga, and aere heorde-drafe oferhoG.o.de. Hwaet se hlaford a Garga.n.u.s gegaderode micele menigu his in-cnihta, and one fearr gehwaer on am westene sohte, and aet nextan hine gemette standan uppon am cnolle aere healican dune, aet anes scraefes inngange; and he a mid graman wear astyred, hwi se fearr angenga his heorde forsawe, and gebende his bogan, and mid geaettrode flan hine ofsceotan wolde; ac seo geaettrode fla wende ongean swilce mid windes blaede arawen, and one e hi sceat aerrihte ofsloh.

His magas a and nehgeburas wurdon earle urh a daede ablicgede, and heora nan ne dorste am fearre genealaecan. Hi a heora biscop r?des befrunon, hwaet him be am to donne waere. Se biscop a funde him to r?de, aet hi mid reora daga faestene, swutelunge aes wundres aet G.o.de baedon. a on aere riddan nihte aes faestenes aeteowde se heah-engel Michahel hine sylfne am biscope on gastlicere gesihe, us cweende, "Wislice ge dydon, aet ge to G.o.de sohton aet aet mannum digle waes. Wite u gewislice, aet se mann e mid his agenre flan ofscoten waes, aet hit is mid minum willan gedon. Ic eom Michahel se heah-engel G.o.des aelmihtiges, and ic symle on his gesihe wunige. Ic secge e, aet ic a stowe e se fearr geealG.o.de synderlice lufige, {504} and ic wolde mid aere gebicnunge geswutelian aet ic eom aere stowe hyrde; and ealra aera tacna e aer gelimpa, ic eom sceawere and gymend." And se heah-engel mid isum wordum to heofonum gewat.

Se biscop rehte his gesihe am burhwarum, and hi a syan gewunelice ider sohton, and one lifigendan G.o.d and his heah-engel Michahel geornlice baedon. Twa dura hi gesawon on aere cyrcan, and waes seo su duru sume daele mare, fram aere lagon stapas to am west-daele; ac hi ne dorston aet halige hus mid ingange geneosian, ac daeghwomlice geornlice aet aere dura hi gebaedon.

a on aere ylcan tide Neapolite, e waeron a-gyt on haeenscipe wunigende, cwaedon gefeoht togeanes aere burhware Sepontiniscre ceastre, e a halgan stowe wurodon, and togeanes Beneuentanos. Hi a, mid heora biscopes mynegungum gelaerde, baedon reora daga faec, aet hi binnon am rim dagum mid faestene aes heah-engles Michaheles fultum baedon. a haeenan eac swilce mid lac.u.m and offrungum heora leasra G.o.da gecneordlice munde and gescyldnysse baedon.

Efne a on aere nihte e aet gefeoht on merigen toweard waes, aeteowde se heah-engel Michahel hine sylfne am biscope, and cwae, aet he heora bena gehyrde, and his fultum him behet, and het aet hi ane tid ofer undern hi getrymedon ongean heora fynd. Hi a on merigen blie and orsorge, urh aes engles behat, and mid truwan his fultumes, ferdon togeanes am haeenum. a sona on anginne aes gefeohtes waes se munt Garga.n.u.s bifigende mid ormaetre cwacunge, and micel liget fleah of aere dune swilce flan wi aes haeenan folces, and aes muntes cnoll mid eosterlic.u.m genipum eal oferhangen waes.

Hwaet a haeenan a forhtmode fleames cepton, and gelice hi wurdon mid am fyrenum {506} flanum ofscotene, gelice mid aera cristenra waepnum hindan ofsette, oaet hi heora burh Neapolim samcuce gesohton. Solice a e a frecednyssa aetflugon, oncneowon aet G.o.des engel am cristenum to fultume becom, and hi aerrihte heora swuran Criste undereoddon, and mid his geleafan gewaepnode wurdon. Witodlice aes waeles waes geteald six hund manna mid am fyrenum flanum ofsceotene. a cristenan a sigefaeste mid micelre bylde and blisse ham gecyrdon, and am aelmihtigan G.o.de and his heah-engle Michahele heora behat to am temple gebrohton. a gesawon hi aetforan aere cyrcan nor-dura, on am marmanstane, swilce mannes fotlaesta faestlice on am stane geyde, and hi a undergeaton aet se heah-engel Michahel aet tacen his andwerdnysse geswutelian wolde. Hi a sona aer-ofer cyrcan ar?rdon and weofod, am heah-engle to lofe, e him on am stede fylstende stod.

a wear micel twynung betwux aere burhware be aere cyrcan, hwaeer hi inn-eodon, oe hi halgian sceoldon. Hwaet hi a on am east-daele aere stowe cyrcan araerdon, and am apostole Petre to wurmynte gehalG.o.don, and aer-binnan S[=ce] Marian, and Iohanne am Fulluhtere weofod asetton. a aet nextan sende se biscop to am papan, and hine befran, hu him embe aes heah-engles getimbrunge to donne waere. Se papa isum aerende us geandwyrde, "Gif mannum alyfed is aet hi a cyrcan e se heah-engel sylf getimbrode halgian moton, onne gebyra seo halgung on am daege e he eow sige forgeaf, urh unnan aes aelmihtigan. Gif onne hwaet elles am heah-engle gelicige, axia his willan on am ylcan daege." aa eos andswaru am biscope gecydd waes, a bead he his ceastergewarum reora daga faesten, and b?don a Halgan rynnysse aet him wurde geswutelod sum gewiss beacn embe heora twynunge. Se heah-engel a Michahel, on aere riddan nihte aes faestenes, cwae to am biscope on swefne, "Nis eow nan neod aet ge a cyrcan halgion e ic getimbrode. Ic sylf hi getimbrode {508} and gehalG.o.de. Ac ga eow into aere cyrcan unforhtlice, and me aetstandendum geneosia a stowe aefter gewunan mid gebedum; and u aer to-merigen maessan gesing, and aet folc aefter G.o.dcundum eawe to husle gange; and ic onne geswutelige hu ic a stowe urh me sylfne gehalG.o.de."

Hi a sona aes on merigen ider mid heora offrungum blie comon, and mid micelre anraednysse heora bena on am su-daele inn-eodon. Efne a hi gesawon an lang portic on am nor-daele astreht for nean to am marmanstane e se engel onstandende his fotlaeste aeteowde. On am east-daele waes gesewen micel cyrce to aere hi staepmaelum astigon. Seo cyrce mid hire portice mihte fif hund manna eaelice befon on hire rymette: and aer stod, gesett wi middan aes su-wages, arwure weofod, mid readum paelle gescrydd. Naes aet hus aefter manna gewunan getimbrod, ac mid mislic.u.m torrum gehwemmed, to gelicnysse sumes scraefes. Se hrof eac swylce haefde mislice heahnysse: on sumere stowe hine man mihte mid heafde ger?can, on sumere mid handa earfolice. Ic gelyfe aet se heah-engel mid am geswutelode aet he micele swior sohte and lufode aere heortan claennysse onne aera stana fraetwunge. aes muntes cnoll wiutan is sticmaelum mid wuda oferwexen, and eft sticmaelum mid grenum felda oferbraeded.

Solice aefter aere maessan and am halgan husel-gange gecyrde gehwa mid micclum gefean to his agenum. Se biscop a aer G.o.des eowas geloG.o.de, sangeras, and raederas, and sacerdas, aet hi daeghwomlice aer G.o.des enunge mid aeslicere endebyrdnysse gefyldon; and him aer mynsterlic botl timbrian het. Nis eah-hwaeere nan mann to am dyrstig aet he on nihtlicere tide binnan aere cyrcan c.u.man durre, ac on d?grede, a G.o.des eowas aer-binnan G.o.des lof singa. Of am hrof-stane on nor-daele aes halgan weofodes yrn dropmaelum swie hluttor waeter, and wered, aet gecigdon a e on aere stowe wunodon, stillam, aet is, {510} dropa. aer is ahangen sum glaesen f?t mid sylfrenne racenteage, and aes wynsuman waetan onfeh. aes folces gewuna is, aet hi aefter am halgan husel-gange staepmaelum to am faete astiga, and aes heofonlican waetan onbyria. Se waeta is swie wynsum on swaecce, and swie halwende on hrepunge. Witodlice forwel menige aefter langsumum fefere and mislic.u.m mettrumnyssum, urh ises waetan igene hraedlice heora haele bruca.

Eac swilce on orum gemete, ungerime untruman aer beo oft and gelome gehaelede, and menigfealde wundra urh aes heah-engles mihte aer beo gefremode; and eah swiost on ysum daege, onne aet folc of gehwilc.u.m leodscipe a stowe geneosia, and aes engles andwerdnyss mid sumum gemete aer swiost bi, aet aes apostoles cwyde beo lichamlice gefylled, aet aet he gastlice gecwae: he cwae, aet "englas beo to ening-gastum fram G.o.de hider on worulde asende, aet hi beon on fultume his gecorenum, aet hi one ecan eel onfon mid him."

EUANGELIUM.

Accesserunt ad Iesum discipuli dicentes, Quis putas maior in regno clorum: et reliqua.

is daegerlice G.o.dspell cwy, aet "Drihtnes leorning-cnihtas to him genealaehton, us cweende, La leof, hwa is fyrmest manna on heofenan rice?

Se Haelend him a to clypode sum gehw?de cild:" et reliqua.

Haegmon trahtna is G.o.dspell, and seg, hu aes caseres tolleras axodon Petrus one apostol, aa hi geond ealne middangeard am casere toll gegaderodon; hi cwaedon, "Wyle eower lareow Crist aenig toll syllan? a cwae Petrus, aet he wolde. a mid am e Petrus wolde befrinan one Haelend, a forsceat se Haelend hine, e ealle ing wat, us cweende, Hwaet inc e, Petrus, aet hwam nima eorlice cynegas gafol oe toll, aet heora gesiblingum, oe aet aelfremedum? Petrus cwae, aet aelfremedum. {512} Se Haelend cwae, Hwaet la synd heora siblingas frige? e l?s e we hi aeswicion, ga to aere s?, and wurpe ut inne angel, and one fisc e hine hraost forswelh, geopena his mu, onne fintst u aer-on aenne gyldenne wecg: nim one, and syle to tolle for me and for e."

a for am intingan e he cwae, "Syle for me and for e," wendon a apostolas aet Petrus waere fyrmest, and axodon a one Haelend, "Hwa waere fyrmest manna on heofonan rice?" a wolde se Haelend heora dwollican geohtas mid sore eadmodnysse gehaelan, and cwae, aet hi ne mihton bec.u.man to heofonan rice, buton hi waeron swa eadmode, and swa unscaeige swa aet cild waes e he him to clypode. Bilewite cild ne gewilna ora manna aehta, ne wlitiges wifes; eah e hit beo gegremod, hit ne hylt langsume ungewaernysse to am e him derode, ne hit ne hiwa mid wordum, aet hit oer ence, and oer sprece. Swa eac sceolon G.o.des folgeras, aet synd a cristenan, habban a unscaeignysse on heora mode e cild haef on ylde.

Se Haelend cwae, "So ic eow secge, Ne bec.u.me ge to heofonan rice, buton ge beon awende, and gewordene swa swa lyttlingas." Ne bebead he his gingrum aet hi on lichaman cild waeron, ac aet hi heoldon bilewitra cildra unscaeignysse on heora eawum. On sumere stowe he cwae, aa him man to baer cild to bletsigenne, and his gingran aet bemaendon, "Geafia aet as cild to me c.u.mon; swilcera is solice heofonan rice." Be isum manode se apostol Paulus his undereoddan, and cwae, "Ne beo ge cild on andgite, ac on yfelnyssum: beo on andgite fulfremede." Se Haelend cwae, "Swa hwa swa hine sylfne geeadmet, swa swa is cild, he bi fyrmest on heofonan rice."

Uton habban a soan eadmodnysse on urum life, gif we willa habban a healican geince on G.o.des rice; swa swa se Haelend cwae, "aelc aera e hine onhef bi geeadmet, and se e hine geeadmet, he bi ahafen." Se haef bilewites cildes unscaeignysse, e him sylfum mislica to i aet he G.o.de gelicige; {514} and he bi swa micele wlitegra aetforan G.o.des gesihe, swa he swior aetforan him sylfum eadmodra bi. "Se e underfeh aenne swilcne lyttling on minum naman, he underfeh me sylfne." Eallum G.o.des earfum man sceall wel-d?da enian, ac eah swiost am eadmodum and lium, e mid heora lifes eawum Cristes bebodum gewaeria; foram him bi geenod mid his earfena enunge, and he sylf bi underfangen on heora anfenge.

He cwae eac on ore stowe, "Se e witegan underfeh, he haef witegan mede; se e rihtwisne underfeh, he haef rihtwises mannes edlean." aet is, Se e witegan, oe sumne rihtwisne G.o.des eow underfeh, and him for G.o.des lufon bigwiste foresceawa, onne haef he swa micele mede his cystignysse aet G.o.de, swilce he him sylf witega waere, oe rihtwis G.o.des eow. "Se e ge?swica anum yssera lyttlinga, e on me gelyfa, selre him waere aet him waere getiged an ormaete cwyrnstan to his swuran, and he swa wurde on deoppre s? besenced." Se ?swica orum e hine on G.o.des daele beswic, aet his sawul forloren beo. Se cwyrnstan e tyrn singallice, and naenne faereld ne urhtih, getacna woruld-lufe, e on gedwyldum hwyrftla, and naenne staepe on G.o.des wege ne gefaestna. Be swylc.u.m cwae se witega, "a arleasan turnia on ymbhwyrfte." Se e genealaeh halgum hade on G.o.des gelaunge, and sian mid yfelre tihtinge oe mid leahterfullre drohtnunge orum yfele bysna, and heora ingehyd towyrp, onne waere him selre aet he on woruldlicere drohtnunge ana losode, onne he on halgum hiwe ore mid him urh his wyrlican eawas to forwyrde getuge.

"Wa middangearde for ?swicungum." Middangeard is her gecweden a e isne ateorigendlican middangeard lufia swior onne aet ece lif, and mid mislic.u.m swicdomum hi sylfe and ore forpaera. "Neod is aet aeswicunga c.u.mon, eah-hwaeere wa am menn e hi ofc.u.ma." eos woruld is swa mid gedwyldum afylled, aet heo ne maeg beon butan {516} ?swicungum, and eah wa am menn e oerne aet his aehtum, oe aet his feore beswic, and am bi wyrs, e mid yfelum tihtingum ores mannes sawle to ec.u.m forwyrdum beswic.

"Gif in hand oe in fot e ?swicige, ceorf of aet lim, and awurp fram e." is is gecweden aefter gastlicere getacnunge, na aefter lichamlicere gesetnysse. Ne bebead G.o.d nanum menn aet he his lima awyrde. Seo hand getacna urne nydbehefan freond, e us daeghwomlice mid weorce and fultume ure neode de; ac eah, gif swilc freond us fram G.o.des wege gewem, onne bi us selre aet we his flaesclican lufe fram us aceorfon, and mid tw?minge awurpon, onne we, urh his yfelan tihtinge, samod mid him on ece forwyrd befeallon. Ealswa is be am fet and be am eagan. Gif hwilc sibling e bi swa deorwure swa in eage, and oer swa behefe swa in hand, and sum swa geensum swilce in agen fot, gif hi onne e wyrlice tihta to inre sawle forwyrde, onne bi e selre aet u heora geeodraedene forbuge, onne hi e for mid him to am ecan forwyrde gelaedon. "Behealda aet ge ne forseon aenne of ysum lytlingum." Se e bepaeh aenne G.o.des eowena, he ge?bilig one Hlaford, swa swa he sylf urh his witegan cwae, "Se e eow hrepa, hit bi me swa egle swilce he hreppe mines eagan seo."

"Ic secge eow aet heora englas symle geseo mines Faeder ansyne see on heofonum is." Mid isum wordum is geswutelod aet aelc.u.m geleaffullum men is engel to hyrde geset, e hine wi deofles syrwunge gescylt, and on halgum maegnum gefultuma, swa swa se sealm-scop be gehwilc.u.m rihtwisum cwae, "G.o.d bebead his englum be e, aet hi e healdon, and on heora handum hebban, el?s e u aet stane inne fot aetspurne." Micel wurscipe is cristenra manna, aet gehwilc haebbe fram his acennednysse him betaehtne engel to hyrdraedene, swa swa be am apostole Petre awriten is, aa se engel hine of am cwearterne gelaedde, and he to his geferum becom, and cnucigende inganges baed. a cwaedon a {518} geleaffullan, "Nis. .h.i.t na Petrus aet aer cnuca, ac is his engel." a englas solice e G.o.d gesette to hyrdum his gecorenum, hi ne gewita naefre fram his andweardnysse; foran e G.o.d is aeghwaer, and swa hwider swa a englas fleo, aefre hi beo binnan his andwerdnysse, and his wuldres bruca. Hi bodia ure weorc and gebedu am aelmihtigan, eah e him nan ing digle ne sy, swa swa se heah-engel Raphahel cwae to am G.o.des menn, Tobian, "aa ge eow gebaedon, ic offrode eower gebedu aetforan G.o.de."

Seo Ealde ae us saeg, aet heah-englas sind gesette ofer gehwilce leodsc.i.p.as, aet hi aes folces gymon, ofer a ore englas, swa swa Moyses, on aere fiftan bec aere Ealdan ae, ysum wordum geswutelode, "aa se healica G.o.d todaelde and tostencte Adames ofspring, a sette he eoda gemaeru aefter getele his engla." isum andgite gewaerlaec se witega Danihel on his witegunge. Sum G.o.des engel spraec to Danihele embe one heah-engel e Perscisce eode bewiste, and cwae, "Me com to se heah-engel, Greciscre eode ealdor, and nis heora nan min gefylsta, buton Michahel, Ebreisces folces ealdor. Efne nu Michahel, an aera fyrmestra ealdra, com me to fultume, and ic wunode aer wi one cyning Persciscre eode." Mid isum wordum is geswutelod hu micele care a heah-englas habba heora ealdordomes ofer mancynn, aa he cwae, aet Michahel him come to fultume.

Is nu geleaflic aet se heah-engel Michahel haebbe gymene cristenra manna, see waes aes Ebreiscan folces ealdor, a hwile e hi on G.o.d belyfdon; and aet he geswutelode, aa he him sylfum cyrcan getimbrode betwux geleaffulre eode, on am munte Gargano, swa swa we hwene ?r raeddon. aet is gedon be G.o.des fadunge, aet se m?ra heofonlica engel beo singallice cristenra manna gefylsta on eoran, and ingere on heofonum to am aelmihtigan G.o.de, see leofa and rixa a on ecnysse. Amen.

{503} SEPTEMBER XXIX.

DEDICATION OF THE CHURCH OF ST. MICHAEL THE ARCHANGEL.

To many men is known the holy place of St. Michael, on the mountain which is called Garga.n.u.s. The mountain stands on the borders of the land of Campania, towards the Adriatic sea, twelve miles in ascent from a town which is called Sepontina. From that place originated this day's festival throughout the faithful church. There dwelt a very rich man called Garga.n.u.s: from his adventure the mountain was so named. It happened when the immense mult.i.tude of his cattle was grazing on the mountain, that an unruly bull wandered alone and despised the drove. Hereupon the master Garga.n.u.s gathered a great many of his household servants, and sought the bull everywhere in the waste, and at last found him standing on the knoll of the high mountain, at the entrance of a cavern; and he was then moved with anger, because the solitary bull had despised his herd, and bent his bow, and would shoot him with a poisoned arrow; but the poisoned arrow turned back as if thrown by the wind's blast, and instantly slew him who had shot it.