To the Emperor Maurice, on Being Called Simple

Gregory to Maurice, and so on. [a]

In their most serene commands the Piety of my lords, while setting out to refute me on certain matters, has by no means spared me in sparing me. For by using the word “simplicity” there, they politely call me a fool. It is true that in Holy Scripture, when simplicity is spoken of in a good sense, it is often carefully joined with prudence and uprightness. That is why it is written of the blessed Job, “The man was simple and upright.” And the blessed apostle Paul admonishes us, saying, “Be simple in evil and prudent in good.” And the Truth in person admonishes us, saying, “Be prudent as serpents, and simple as doves.” He shows by this that it is very unprofitable if either prudence is lacking to simplicity or simplicity to prudence. So, to make his servants instructed for everything, he wanted them to be both simple as doves and prudent as serpents, so that the cunning of the serpent might sharpen the simplicity of the dove in them, and the simplicity of the dove might temper the cunning of the serpent. [b]

So I, who am denounced in the most serene commands of my lords as simple without the addition of prudence, as one deceived by the cunning of Ariulph, am plainly and undoubtedly called a fool; and I myself admit that this is so. For even if your piety were silent, the facts cry out. For if I had not been a fool, I would never have come to endure what I suffer in this place among the swords of the Lombards. Moreover, in what I reported about Ariulph, that he was ready with all his heart to come to terms with the state, I am also reproved as having lied, since I am not believed. But although I am not a priest, I know it is a grave injury to a priest that, being a servant of the truth, he should be believed to be a deceiver. And I have known for some time that Nordulf is believed before me, and Leo before me, and that easy credence is now given to those who seem to be in your confidence rather than to what I say. [c]

And indeed, if the captivity of my land were not growing day by day, I would gladly pass over in silence the contempt and ridicule of myself. But this does grieve me exceedingly: that because I bear the charge of falsehood, Italy is also led captive every day under the yoke of the Lombards. And while my reports are not believed at all, the strength of the enemy is growing enormously. But this I put before my most pious lord: let him think anything bad of me he likes, but where the good of the state and the cause of rescuing Italy are concerned, let him not easily lend his pious ears to anyone, but believe facts rather than words. Moreover, let not our lord, because of his earthly power, too hastily disdain priests, but with excellent consideration, for the sake of him whose servants they are, so rule over them as also to pay them the reverence due to them. For in Holy Scripture priests are sometimes called gods and sometimes angels. For even through Moses it is said of the man who is to be put on his oath, “Bring him to the gods,” that is, to the priests. And again it is written, “You shall not revile the gods,” that is, the priests. And the prophet says, “The priest’s lips shall keep knowledge, and they shall seek the law at his mouth; for he is the angel of the Lord of hosts.” Why, then, should it be strange if your piety were to stoop to honor those to whom even God himself in his word gives honor, calling them angels or gods? [d]

Church history also testifies that when written accusations against bishops had been presented to the emperor Constantine of pious memory, he did indeed receive the bills of accusation; but he called together the bishops who had been accused and burned before their eyes the bills he had received, saying: “You are gods, appointed by the true God. Go and settle your cases among yourselves, for it is not fitting that we should judge gods.” Yet by this sentence, my pious lord, he conferred more on himself by his humility than on them by the reverence he paid them. For before him there were pagan princes in the state who did not know the true God but worshiped gods of wood and stone; and yet they paid the greatest honor to their priests. What wonder, then, if a Christian emperor should stoop to honor the priests of the true God, when pagan princes, as we have already said, knew how to give honor to priests who served gods of wood and stone? These things, then, I put before the piety of my lords, not on my own behalf but on behalf of all priests. For I am a sinful man. And since I offend against Almighty God without ceasing every day, I suppose that it will be some amends for this at the fearful judgment that I am struck by blows without ceasing every day. And I believe that you appease the same Almighty God all the more, the more severely you afflict me, who serve him badly. For I had already received many blows, and when the commands of my lords came on top of them, I found consolations I was not hoping for. For, if I can, I will briefly list these blows. [e]

First, the peace that I had made, without any cost to the state, with the Lombards who were in Tuscany was taken away from me. Then, once the peace was broken, the soldiers were removed from the city of Rome. Some of them were killed by the enemy, while others were stationed at Narni and Perugia; and Rome was abandoned so that Perugia might be held. After this a still heavier blow was the arrival of Agilulf, so that I saw with my own eyes Romans tied by the neck with ropes like dogs, to be taken to the land of the Franks for sale. And because we who were inside the city escaped his hands under the protection of God, a ground was then sought for making us appear guilty: namely, that grain ran short, which cannot in any way be stored in large quantities for long in this city, as I have shown more fully in another report. On my own account I was not disturbed at all, since I declare, with my conscience as my witness, that I was ready to suffer any hardship whatever, so long as I came out of all these things with my soul safe. But for the glorious men Gregory the prefect and Castorius the master of the soldiers I have been distressed not a little. For they in no way neglected to do all that could be done, and they endured very hard toil in watching and guarding the city during the siege; and after all this they were struck by the heavy displeasure of my lords. As for them, I clearly understand that it is not their conduct but my person that tells against them. For having labored with me in trouble, they are troubled with me after the labor. [f]

Now as for the Piety of my lords holding over me the fearful and terrible judgment of Almighty God, I beg you by the same Almighty God to do this no more. For we do not yet know how any of us will stand there. And Paul, the excellent preacher, says, “Judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and make known the counsels of the hearts.” Yet this I say briefly: unworthy sinner that I am, I rely more on the mercy of Jesus when he comes than on the justice of your piety. And there are many things about this judgment that people do not know; for perhaps he will blame what you praise, and praise what you blame. So among all these uncertainties I turn back to tears alone, praying that the same Almighty God may both guide our most pious lord with his hand and, in that terrible judgment, find him free from all faults. And may he make me please men, if need be, in such a way that I do not offend against his eternal grace. [h]