The Two Books of St. Ambrose, Bishop of Milan, on the Decease of His Brother Satyrus.

 Book I.

 1. We have brought hither, dearest brethren, my sacrifice, a sacrifice undefiled, a sacrifice well pleasing to God, my lord and brother Satyrus. I did

 11. He wept for what affected us, not Himself for the Godhead sheds no tears but He wept in that nature in which He was sad He wept in that in whic

 21. I feel, indeed, that my mind is touched by the repetition of thy services and the enumeration of thy virtues, and yet in being thus affected I fin

 31. So then, brother, I esteem thee happy both in the beauty of thy life and in the opportuneness of thy death. For thou wast snatched away not from u

 41. For if at any time there was a discussion between me and my holy sister on any matter, as to which was the preferable opinion, we used to take the

 51. But in what words can I set forth his simplicity? By this I mean a certain moderation of character and soberness of mind. Pardon me, I beseech you

 61. So that one may rightly say that the Holy Spirit has this day told us by the voice of the boy reader: “He that is innocent in his hands and of a c

 71. And certainly if they have ever found any consolation who have thought that death is the end of sensation and the failing of our nature, how much

 Book II.

 1. In the former book I indulged my longing to some extent, lest too sharp remedies applied to a burning wound might rather increase than assuage the

 11. Let, then, grief be patient, let there be that moderation in adversity which is required in prosperity. If it be not seemly to rejoice immoderatel

 21. We know, however, that it survives the body, and that being set free from the bars of the body, it sees with clear gaze those things which before,

 31. And who said this but he who asked for and obtained wisdom, to know how the world was made, and the power of the elements, the course of the year,

 41. But what remedy? “Who shall deliver me out of the body of this death? Thanks be to God through Jesus Christ our Lord.” We have a physician, let us

 51. All things, indeed, are believed to be, either because of experience, or on grounds of reason, or from similar instances, or because it is fitting

 61. However, before the season comes, those things also are not believed, for every season is not suited for the raising of seeds. Wheat is sown at on

 71. But let us now hear the prophet himself, who speaks thus: “The hand of the Lord was upon me, and the Lord led me forth in the Spirit, and placed m

 81. And this was not the only instance which our Lord Jesus Christ set forth, but He raised others also, that we might at any rate believe more numero

 91. So, then, man rose because man died man was raised again, but God raised him. Then it was man according to the Flesh, now God is all in all. For

 101. We see, then, that heaven is open to virtue, and that this is the privilege not only of a few: “For many shall come from the east and from the we

 111. Yet it is not every one’s business to sound each trumpet, nor every one’s business to call together the whole assembly, but that prerogative is g

 121. And therefore “blessed is he who keepeth the words of this prophecy,” which has revealed the resurrection to us by clearer testimony, saying: “An

 131. But I have seen what you, Gentiles, think of each other, and indeed it ought not to seem strange that you who worship beasts should believe that

131. But I have seen what you, Gentiles, think of each other, and indeed it ought not to seem strange that you who worship beasts should believe that you can be changed into beasts. But I had rather that you judged better concerning what is due to you, that you may believe that you will be not in the company of wild beasts, but in the companionship of angels.

132. The soul has to depart from the surroundings of this life, and the pollutions of the earthly body, and to press on to those heavenly companies, though it is for the saints alone, to attain to them, and to sing praise to God (as in the prophet’s words we hear of those who are harping202    Rev. xiv. 2. and saying: “For great are Thy marvellous works, O Lord God Almighty, just and true are Thy ways, Thou King of the nations; who shall not fear and magnify Thy Name, for Thou only art holy, for all nations shall come and worship before Thee”),203    Rev. xv. 3, 4. and to see Thy marriage feast, O Lord Jesus, in which the Bride is led from earthly to heavenly things, while all rejoice in harmony, for “to Thee shall all flesh come,”204    Ps. lxv. [lxiv.] 3. now no longer subject to transitory things, but joined to the Spirit, to see the chambers adorned with linen, roses, lilies, and garlands. Of whom else is the marriage so adorned? For it is adorned with the purple stripes of confessors, the blood of martyrs, the lilies of virgins, and the crowns of priests.

133. Holy David desired beyond all else for himself that he might behold and gaze upon this, for he says: “One thing have I asked of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, and see the pleasure of the Lord.”205    Ps. xxvii. [xxvi.] 4.

134. It is a pleasure to believe this, a joy to hope for it; and certainly, not to have believed it is a pain, to have lived in this hope a grace. But if I am mistaken in this, that I prefer to be associated after death with angels rather than with beasts, I am gladly mistaken, and so long as I live will never suffer myself to be cheated of this hope.

135. For what comfort have I left but that I hope to come quickly to thee, my brother, and that thy departure will not cause a long severance between us, and that it may be granted me, through thy intercessions, that thou mayest quickly call me who long for thee. For who is there who ought not to wish for himself beyond all else that “this corruptible should put on incorruption, and this mortal put on immortality”?206    1 Cor. xv. 53. that we who succumb to death through the frailty of the body, being raised above nature, may no longer have to fear death.

131. Sed videro quid vos de vobis, gentes, opinionis habeatis; neque enim mirum debet videri, quod creditis vos in bestias posse mutari, qui bestias adoratis. Ego tamen malim de vestro merito melius judicetis; ut non inter coetus ferarum, sed inter angelorum consortia vos credatis futuros.

132. Habet animus ex hoc jam vitae anfractu, et 1354A terreni corporis colluvione discedere, et ad illa concilia superna contendere, etsi sanctorum sit pervenire, laudem dicere Deo (quam 1170 citharizantes illos (Apoc. XIV, 2) dicere prophetica lectione (Apoc. XV, 3, 4) comperimus: Quia magna mirabilia opera tua, Domine Deus omnipotens: justae et verae viae tuae,Rex gentium! Quis non timebit et magnificabit nomen tuum; quia solus sanctus es, quia omnes gentes venient et adorabunt ante te; videre quoque tuas, Jesu, nuptias, in quibus de terrenis ad coelestia, concinentibus omnium gaudiis sponsa deducitur; ad te enim omnis caro veniet (Psal. LXIV, 3), jam non saeculo obnoxia, sed spiritui copulata: videre thalamos ornatos byssino, rosis, liliis, et coronis. Cujus enim alterius sic ornantur nuptiae? Ornantur 1354B enim confessorum livore, martyrum sanguine, lillis virginum, coronis etiam sacerdotum?

133. Hoc sibi prae caeteris David sanctus optavit, ut haec spectaret et cerneret. Denique ait: Unam petivi a Domino, hanc requiram; ut inhabitem in domo Domini omnes dies vitae meae, et videam voluptatem Domini (Ps. XXVI, 4, 5).

134. Juvat hoc credere, sperare delectat: certe non credidisse poena est, sperasse gratia. Quod si in hoc erro, quia angelis me post mortem sociari malo, quam bestiis; libenter in hoc erro, neque umquam hac me opinione, dum vivo, fraudari patiar.

135. Quid enim mihi superest solatii, quam quod me citius ad te, frater, spero venturum, nec digressus 1354C tui inter nos longa divortia fore; tuisque intercessionibus mihi hoc posse conferri, ut citius desiderantem tui advoces. Quis enim est, qui non sibi debeat istud optare prae caeteris; ut corruptibile hoc induat incorruptelam, et mortale hoc induat immortalitatem (I Cor. XV, 53)? ut qui nunc morti corporis fragilitate succumbimus, supra naturam siti, mortem jam timere nequeamus.