The Letters of St. Jerome 10
10.0 To Paul, an Old Man of Concordia PL 22, 329
Jerome writes to Paul of Concordia, a centenarian (§2), and the owner of a good theological library (§3), to lend him some commentaries. In return he sends him his life (newly written) of Paul the hermit. The date of the letter is 374 a.d.
10.1 To Paul, an Old Man of Concordia PL 22, 343
1. The shortness of man’s life is the punishment for man’s sin; and the fact that even on the very threshold of the light death constantly overtakes the new-born child proves that the times are continually sinking into deeper depravity. For when the first tiller of paradise had been entangled by the serpent in his snaky coils, and had been forced in consequence to migrate earthwards, although his deathless state was changed for a mortal one, yet the sentence of man’s curse was put off for nine hundred years, or even more, a period so long that it may be called a second immortality. Afterwards sin gradually grew more and more virulent, till the ungodliness of the giants brought in its train the shipwreck of the whole world. Then when the world had been cleansed by the baptism—if I may so call it—of the deluge, human life was contracted to a short span. Yet even this we have almost altogether wasted, so continually do our iniquities fight against the divine purposes. For how few there are, either who go beyond their hundredth year, or who, going beyond it, do not regret that they have done so; according to that which the Scripture witnesses in the book of Psalms: “the days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labor and sorrow.”
Humanae vitae brevitas, damnatio delictorum est. Et in ipso saepe lucis exordio, mors secuta nascentem, labentia quotidie in vitium saecula profitetur. Nam cum primum Paradisi colonum, viperinis nexibus praepeditum, coluber deduxisset ad terras, aeternitas mortalitate mutata, et in nongentos et eo amplius annos, secundam quodammodo immortalitatem maledicti hominis distulerat elogium. Exinde paulatim recrudescente peccato, totius orbis naufragium Gigantum adduxit impietas. Post illud, ut ita dixerim, purgati baptisma mundi, in breve tempus hominum vita contracta est. Hoc quoque spatium, sceleribus nostris semper contra divina pugnantibus, pene perdidimus. Quotus enim quisque aut centenariam transgreditur aetatem, aut non ad eam sic pervenit, ut pervenisse poeniteat, secundum quod in libro Psalmorum Scriptura testatur: Dies vitae nostrae septuaginta anni: si autem multum, octoginta: quidquid reliquum est, labor et dolor . 24
10.2 PL 22, 343
2. Why, say you, these opening reflections so remote and so far fetched that one might use against them the Horatian witticism:
Back to the eggs which Leda laid for Zeus,
The bard is fain to trace the war of Troy?
Simply that I may describe in fitting terms your great age and hoary head as white as Christ’s. For see, the hundredth circling year is already passing over you, and yet, always keeping the commandments of the Lord, amid the circumstances of your present life you think over the blessedness of that which is to come. Your eyes are bright and keen, your steps steady, your hearing good, your teeth are white, your voice musical, your flesh firm and full of sap; your ruddy cheeks belie your white hairs, your strength is not that of your age. Advancing years have not, as we too often see them do, impaired the tenacity of your memory; the coldness of your blood has not blunted an intellect at once warm and wary. Your face is not wrinkled nor your brow furrowed. Lastly, no tremors palsy your hand or cause it to travel in crooked pathways over the wax on which you write. The Lord shows us in you the bloom of the resurrection that is to be ours; so that whereas in others who die by inches whilst yet living, we recognize the results of sin, in your case we ascribe it to righteousness that you still simulate youth at an age to which it is foreign. And although we see the like haleness of body in many even of those who are sinners, in their case it is a grant of the devil to lead them into sin, whilst in yours it is a gift of God to make you rejoice.
Quorsum, ais, ista tam alto repetita principio, et ita procul coepta ut merito quis Horatiano de nobis possit sale ludere: Et gemino bellum Trojanum orditur ab ovo ? Videlicet ut senectutem tuam, et caput ad Christi similitudinem candidum , dignis vocibus praedicemus. Ecce jam centenus aetatis circulus volvitur, et tu semper Domini praecepta custodiens, futurae beatitudinem vitae per praesentia exempla meditaris. Oculi puro lumine vigent; pedes imprimunt certa vestigia; auditus penetrabilis; dentes candidi, vox canora ; corpus solidum, et succi plenum; cani cum rubore discrepant; vires cum aetate dissentiunt. Non memoriae tenacitatem, ut in plerisque cernimus, antiquior senecta dissolvit. Non calidi acumen ingenii, frigidus sanguis obtundit. Non contractam rugis faciem, arata frons asperat. Non denique tremula manus per curvos cerae tramites errantem stylum ducit. Futurae nobis resurrectionis virorem [ Ms. vigorem ] in te nobis Dominus ostendit, ut peccati sciamus esse, quod caeteri adhuc viventes praemoriuntur in carne; justitiae, quod tu adolescentiam in aliena aetate mentiris. Et quanquam multis istam corporis sanitatem, etiam peccatoribus evenire videamus, tamen illis hoc diabolus ministrat, ut peccent: tibi Dominus praestat, ut gaudeas.
10.3 PL 22, 344
3. Tully in his brilliant speech on behalf of Flaccus describes the learning of the Greeks as “innate frivolity and accomplished vanity.”
Certainly their ablest literary men used to receive money for pronouncing eulogies upon their kings or princes. Following their example, I set a price upon my praise. Nor must you suppose my demand a small one. You are asked to give me the pearl of the Gospel, “the words of the Lord,” “pure words, even as the silver which from the earth is tried, and purified seven times in the fire,” I mean the commentaries of Fortunatian and—for its account of the persecutors—the History of Aurelius Victor, and with these the Letters of Novatian; so that, learning the poison set forth by this schismatic, we may the more gladly drink of the antidote supplied by the holy martyr Cyprian. In the mean time I have sent to you, that is to say, to Paul the aged, a Paul that is older still. I have taken great pains to bring my language down to the level of the simpler sort. But, somehow or other, though you fill it with water, the jar retains the odor which it acquired when first used. If my little gift should please you, I have others also in store which (if the Holy Spirit shall breathe favorably), shall sail across the sea to you with all kinds of eastern merchandise.
Doctissimi quique Graecorum (de quibus pro Flacco agens luculenter Tullius ait: Ingenita levitas et erudita vanitas) regum suorum, vel principum laudes, accepta mercede, dicebant. Hoc ego nunc faciens, pretium posco pro laudibus. Et ne putes modica esse, quae deprecor, margaritam de Evangelio postularis. Eloquia Domini, eloquia casta, argentum igne examinatum, probatum terrae, purgatum septuplum : scilicet Commentarios Fortunatiani, et propter notitiam persecutorum, Aurelii Victoris Historiam, simulque Epistolas Novatiani, ut dum schismatici hominis 25 venena cognoscimus, libentius sancti Martyris Cypriani bibamus antidotum. Misimus interim te tibi, id est, Paulo seni Paulum seniorem; in quo propter simpliciores quosque multum in dejiciendo sermone laboravimus. Sed nescio quomodo, etiam si aqua plena sit, tamen eumdem odorem lagena servat, quo dum rudis esset, imbuta est. Si hoc munusculum placuerit, habemus etiam alia condita, quae cum plurimis orientalibus mercibus ad te, si Spiritus Sanctus afflaverit, navigabunt.