Here begins the epistle of the blessed Gregory pope of the city of Rome, in exposition of various matters, which he sent into transmarine Saxony to Augustine, whom he had himself sent in his own stead to preach.
Preface. -- Through my most beloved son Laurentius, the presbyter, and Peter the monk, I received thy Fraternity's letter, in which thou hast been at pains to question me on many points. But, inasmuch as my aforesaid sons found me afflicted with the pains of gout, and on their urging me to dismiss them speedily were allowed to go, leaving me under the same painful affliction; I have not been able to reply, as I ought to have done, at greater length on every single point.
Augustine's first question.
I ask, most blessed father, concerning bishops, how they should live with their clergy: And concerning the offerings of the faithful which are received at the altars, both into what portions they should be divided, and how the bishop ought to deal with them in the Church.
Answer of Saint Gregory, pope of the city of Rome.
Holy Scripture, which no doubt thou knowest well, bears witness, and especially the epistles of the blessed Paul to Timothy, in which he studied to instruct him how he ought to behave himself in the house of God. Now it is the custom of the Apostolic See to deliver an injunction to bishops when ordained, that of all emoluments that come in four divisions should be made: to wit, one for the bishop and his household on account of hospitality and entertainment; another for the clergy; a third for the poor; and a fourth for the reparation of Churches. But, inasmuch as thy Fraternity, having been trained in the rules of a monastery, ought not to live apart from thy clergy in the Church of the Angli, which by the guidance of God has lately been brought to the faith, it will be right to institute that manner of life which in the beginning of the infant Church was that of our Fathers, among whom none said that aught of the things which he possessed was his own, but they had all things common (Acts iv.).
Augustine's second question  .
I wish to be taught whether clerics who cannot contain may marry; and, if they marry, whether they should return to the world.
Answer of the blessed pope Gregory.
If, however, there are any clerics, not in sacred orders, who cannot contain themselves, they ought to take to themselves wives, and receive their stipends separately, since we know that it is written of those same Fathers whom we have before mentioned, that distribution was made unto every man according as he had need. Wherefore thought should be taken and provision made for their stipends, and they should be kept under ecclesiastical rule, that they may lead good lives, and give attention to the singing of psalms, and by the help of God preserve their heart and tongue and body from all that is unlawful. But as to those who live in community, what is there more for us to say with regard to assigning portions, or shewing hospitality, or executing mercy, seeing that what remains over and above their needs is to be expended for pious and religious uses, as the Lord and Master of us all says, Of what is over give alms, and behold all things are clean unto you (Luke xi.41)?
Augustine's third question.
Since there is but one faith, why are the uses of Churches so different, one use of Mass being observed in the Roman Church, and another in the Churches of Gaul?
Answer of the blessed pope Gregory.
Thy Fraternity knows the use of the Roman Church, in which thou hast been nurtured. But I approve of thy selecting carefully anything thou hast found that may be more pleasing to Almighty God, whether in the Roman Church or that of Gaul, or in any Church whatever, and introducing in the Church of the Angli, which is as yet new in the faith, by a special institution, what thou hast been able to collect from many Churches. For we ought not to love things for places, but places for things. Wherefore choose from each several Church such things as are pious, religious, and right, and, collecting them as it were into a bundle, plant them in the minds of the Angli for their use.
Augustine's fourth question.
Pray tell me what any one ought to suffer who may have abstracted anything from a church by theft?
Answer of the blessed pope Gregory.
In this case thy Fraternity can consider, with regard to the person of the thief, how he may be best corrected. For there are some who commit theft though they have resources, and there are others who transgress in this matter out of want. Hence it is needful that some should be corrected by fines, but some by stripes, and some more severely, but some more lightly. And, when any one is somewhat severely dealt with, he should be dealt with in charity, and not in anger; since to the man himself who is corrected the punishment is assigned lest he should be given up to the fires of hell. For we ought so to maintain discipline towards believers as good fathers are wont to do towards their sons, whom they both smite with blows for their faults, and yet seek to have as their heirs the very persons on whom they inflict pain, and keep what they possess for the very same whom they seem to assail in anger. This charity, then, should be retained in the mind, so that nothing at all be done beyond the rule of reason.
Thou askest also how they ought to restore what they have abstracted by theft from churches. But far be it from us that the Church should receive back with increase what it seems to lose of its earthly things, and seek gain out of losses. [al., for de damnis, de vanis. So Bede.]
Augustine's fifth question.
I beg to know whether two brothers may marry two sisters, who are far removed from them in descent.
Answer of the blessed pope Gregory.
This by all means may be done. For nothing at all is found in Holy Writ which seems to be opposed to it.
Augustine's sixth question.
As far as what generation believers ought to be joined in marriage with their kin, and whether it is lawful to be joined in marriage with stepmothers and brothers' wives?
Answer of the blessed pope Gregory.
A certain earthly law in the Roman republic allows the son and daughter, whether of a brother and sister, or of two brothers, or of two sisters, to marry together. But we have learnt by experience that progeny cannot ensue from such marriages. And the sacred law forbids to uncover the nakedness of kindred. Whence it follows that only the third or fourth generations of believers may be lawfully joined together  . For the second which we have spoken of, ought by all means to abstain from each other. But to have intercourse with a stepmother is a grave offence, seeing that is also written in the law, thou shalt not uncover the nakedness of thy father (Lev. xviii.7). Not indeed that a son can uncover his father's nakedness; but, since it is written in the law, They too shall be one flesh (Gen. ii.24), he who has presumed to uncover the nakedness of his stepmother, who has been one flesh with his father, has in truth uncovered his father's nakedness. It is also forbidden to have intercourse with a brother's wife, who, through her former conjunction, has become the flesh of the brother. For which thing also John the Baptist was beheaded, and crowned with holy martyrdom. He was not bidden to deny Christ; and yet for confessing Christ he was slain; because the same our Lord Jesus Christ had said, I am the truth (John xiv.6); and because John was slain for the truth, he shed his blood for Christ.
Augustine's seventh question  .
I request to have it declared whether to such as are thus foully joined together separation should be enjoined, and the oblation of sacred communion denied them?
Answer of the blessed pope Gregory.
But, since there are many in the nation of the Angli who while they were yet in unbelief are said to have been associated in such unholy marriages, they should be admonished, when they come to the faith, to abstain from each other, and be made to understand that this is a grievous sin. Let them fear God's tremendous judgment, lest for carnal delight they incur the pains of eternal torment. Yet they should not on this account be deprived of the communion of the Lord's body and blood, lest we should seem to punish them for what they had bound themselves in through ignorance before the laver of baptism. For at this time holy Church corrects some things with fervour, tolerates some things with gentleness, connives at and bears some things with consideration, so as often to repress what she opposes by bearing and conniving. But all who come to the faith are to be warned not to dare to perpetrate any such thing: and if any should perpetrate it, they must be deprived of the communion of the Lord's body and blood, since, as in those who have done it in ignorance the fault should be to a certain extent tolerated, so it should be severely visited in those who are not afraid to sin in spite of knowledge.
Augustine's eighth question.
I ask whether, if length of way intervenes, and bishops are not able to assemble easily, a bishop should be ordained without the presence of other bishops.
Answer of the blessed pope Gregory.
Indeed in the Church of the Angli, wherein thou art so far the only bishop, thou canst not ordain a bishop otherwise than without bishops. For, when bishops shall come from Gaul they will attend thee as witnesses for the ordination of a bishop  . But we desire thy Fraternity so to ordain bishops in England that the bishops themselves be not separated from one another by long distances, to the end that there be no necessary cause why they should not come together in the case of the ordination of any bishop. For the presence of some other pastors also is exceedingly advantageous; and hence they ought to be able to come together as easily as possible. When therefore, God granting it, bishops shall have been ordained in places not far from each other, an ordination of bishops should in no case take place without three or four bishops being assembled. For in spiritual things themselves, that they may be ordered wisely and maturely, we may draw an example even from carnal things. For assuredly, when marriages are celebrated in the world, some married persons are called together, that those who have gone before in the way of marriage may be associated also in the ensuing joy. Why then, in this spiritual ordination too, wherein man is joined to God through a sacred mystery, should not such come together as may both rejoice in the advancement of him who is ordained bishop and pour forth prayers to the Almighty Lord for His protection?
Augustine's ninth question.
I ask also how we should deal with the bishops of Gaul and of the Britons.
Answer of the blessed pope Gregory.
Over the bishops of Gaul we give thee no authority, since from the ancient times of my predecessors the bishop of Arelate (Arles) has received the pallium, and we ought by no means to deprive him of the authority that he has acquired. If therefore it should happen that thy Fraternity should pass into the provinces of Gaul, thou shouldest act with the same bishop of Arelate in such a way that vices in bishops, if any, may be corrected. And, if he should by chance be lukewarm in the vigour of discipline, he must be stirred up by the zeal of thy Fraternity. To him we have also written letters  , bidding him aid thee with his whole soul, whenever thy Holiness may be present in Gaul, that you may together repress in the manners of bishops all that is contrary to the command of our Creator. But thou thyself wilt not have power to judge the bishops of Gaul by authority of thine own; but by persuading, alluring, and also exhibiting thine own good works for their imitation, and so moulding the dispositions of the vicious to concern for holiness; seeing that it is written in the law, One passing through the standing corn of another must not put in a sickle, but rub the ears with his hand and eat (Deut. xxxii.25). Thou canst not, then, put in the sickle of judgment into the crop that is seen to be committed to another; but by kindly good offices thou canst strip the corn of the Lord from the chaff of its defects, and by admonishing and persuading, convert it, as it were by chewing, into the body of the Church. But whatever is to be done authoritatively, let it be done with the aforesaid bishop of Arelate, lest there should be any disregard of what the ancient institution of the Fathers has provided. But of all British bishops we commit the charge to thy Fraternity, that the unlearned may be taught, the weak strengthened by persuasion, the perverse corrected by authority.
I request that the relics of Saint Sixtus the martyr may be sent to us  .
The grant of Gregory.
We have done what thou hast requested, to the end that the people who formerly said that they venerated in a certain place the body of Saint Sixtus the martyr, which seems to thy Fraternity to be neither the true body nor truly holy, may receive certain benefits from the most holy and approved martyr, and not reverence what is uncertain. Yet it seems to me that, if the body which is believed by the people to be that of some martyr is distinguished among them by no miracles, and if further there are none of the more aged who declare that they had heard the order of his passion from progenitors, the relics which thou hast asked for should be so deposited apart that the place in which the aforesaid body lies, be entirely blocked up, and that the people be not allowed to desert what is certain, and venerate what is uncertain.
Augustine's tenth question.
Whether a pregnant woman should be baptized, or, when she has brought forth, after what length of time she should be allowed to enter the church. Or, to guard also against her issue being surprised by death, after how many days it may receive the sacrament of holy baptism. Or after what length of time her husband may have carnal intercourse with her. Or, if she is in her sickness after the manner of women, whether she may enter the church, or receive the sacrament of sacred communion. Or whether a man after intercourse with his wife, before he has been washed with water, may enter the church, or even go to the ministry (ministerium: in Bede, mysterium) of sacred communion. All these things it is right we should have made known to us for the rude nation of the Angli.
Answer of the blessed pope Gregory.
I doubt not that thy Fraternity has been asked these questions, and I think that I have supplied thee with answers to them. But I believe that thou wishest what thou art able of thyself to say and think to be confirmed by my reply. For why should not a pregnant woman be baptized, fecundity of the flesh being no fault before the eyes of Almighty God? For, when our first parents had transgressed in Paradise, they lost by the just judgment of God the immortality which they had received. Therefore, because Almighty God would not utterly extinguish the human race for their fault, He took away immortality from man for his sin, and yet, in the kindness of His pity, reserved to him fruitfulness in offspring. With what reason then can what has been preserved to the human race by the gift of Almighty God be debarred from the grace of holy baptism? For indeed it is very foolish to suppose that a gift of grace can possibly be inconsistent with that mystery wherein all human sin is entirely extinguished.
But as to how many days after her delivery a woman may enter the church, thou hast learnt that by the direction of the Old Testament she ought to keep away xxxiii. days for a male child, but lxvi. for a female. It should be known, however, that this is understood mystically. For, if in the same hour in which she has been delivered she enters the church, she subjects herself to no burden of sin. For it is the pleasure of the flesh, not the pain, that is in fault. But it is in the carnal intercourse that the pleasure lies; for in bringing forth of offspring there is pain and groaning. Whence even to the first mother of all it is said, In sorrow thou shalt bring forth children (Gen. iii.16). If, therefore, we forbid a woman after her delivery to enter the church, we reckon her very penalty to her for a fault. Moreover, it is by no means forbidden that either a woman after delivery or that which she has brought forth should be baptized without delay, if in peril of death; she even in the same hour in which she is delivered, or it in the same hour in which it is born. For, as in the case of those who live and have discretion the grace of the holy mystery should be seen to with great discernment, so to those who are in imminent danger of death it should be offered without any delay, lest, while time is being sought for administering the mystery of redemption, death should shortly intervene, and no way be found of redeeming the time that has been lost.
Further, her husband ought not to cohabit with her till that which is brought forth be weaned. But an evil custom has arisen in the ways of married persons, that women scorn to nurse the children whom they bring forth, and deliver them to other women to be nursed. Which custom appears to have been devised for the sole cause of incontinency, in that, being unwilling to contain themselves, they think scorn to suckle their offspring. Those women therefore who, after an evil custom, deliver their children to others to be nursed ought not to have intercourse with their husbands unless the time of their purification has passed, seeing that, even without the reason of childbirth, they are forbidden to have intercourse with their husbands while held of their accustomed sicknesses; so much so that the sacred law smites with death any man who shall go into a woman having her sickness (Lev. xx.18). Yet still a woman, while suffering from her accustomed sickness, ought not to be prohibited from entering the church, since the superfluity of nature cannot be imputed to her for guilt, and it is not just that she should be deprived of entrance into the church on account of what she suffers unwillingly. For we know that the woman who suffered from an issue of blood, coming humbly behind the Lord, touched the hem of his garment, and immediately her infirmity departed from her (Luke viii.). If then one who had an issue of blood could laudably touch the Lord's garment, why should it be unlawful for one who suffers from a menstruum of blood to enter in the Lord's Church?
But that woman, thou wilt say, was compelled by infirmity; but these are held of their accustomed sicknesses. Yet consider, dearest brother, how all that we suffer in this mortal flesh is of infirmity of nature, ordained after guilt by the fitting judgment of God. For to hunger and to thirst, to be hot, to be cold, to be weary, is of infirmity of nature. And to seek food against hunger, and drink against thirst, and cool air against heat, and clothing against cold, and rest against weariness, what is it but to search out certain healing appliances against sicknesses? For in females also the menstruous flow of their blood is a sickness. If therefore she presumed well who in her state of feebleness touched the Lord's garment, why should not what is granted to one person in infirmity be granted to all women who through defect of their nature are in infirmity?
Further, she ought not to be prohibited during these same days from receiving the mystery of holy communion. If, however, out of great reverence, she does not presume to receive, she is to be commended; but, if she should receive, she is not to be judged. For it is the part of good dispositions in some way to acknowledge their sins, even where there is no sin, since often without sin a thing is done which comes of sin. Whence also, when we hunger, we eat without sin, though it has come of the sin of the first man that we do hunger. For the menstruous habit in women is no sin, seeing that it occurs naturally; yet still that nature itself has been so vitiated as to be seen to be polluted even without the intention of the will is a defect that comes of sin, whereby human nature may perceive what through judgment it has come to be, so that man who voluntarily committed sin may bear the guilt of sin involuntarily. And so females, when they consider themselves as being in their habit of sickness, if they presume not to approach the sacrament of the body and blood of the Lord, are to be commended for their right consideration. But when, out of the habit of a religious life, they are seized with a love of the same mystery, they are not to be restrained, as we have said. For, as in the old Testament outward acts were attended to, so in the New Testament it is not so much what is done outwardly as what is thought inwardly that is regarded with close attention, that it may be punished with searching judgment. For while the law forbids the eating of many things as being unclean, the Lord nevertheless says in the Gospel, Not that which goeth into the mouth defileth a man, but the things which come forth from the heart, these are they which defile a man (Matth. xv.11). And soon after He added in explanation, Out of the heart proceed evil thoughts (Ib.19). Hence it is abundantly indicated that what is shewn by Almighty God to be polluted in act is that which is engendered of the root of polluted thought. Whence also Paul the Apostle says, All things are pure to the pure; but unto them that are defiled and unbelieving is nothing pure (Tit. i.15). And immediately, to declare the cause of this defilement, he subjoins, For their mind and conscience is defiled. If, then, food is not impure to one whose mind is not impure, why should what with a pure mind a woman suffers from nature be reckoned to her for impurity?
Further, a man after sleeping with his own wife ought not to enter the church unless washed with water, nor, even when washed, enter immediately. Now the law enjoined on the ancient people that a man after intercourse with a woman should both be washed with water and not enter the church before sunset. Which may be understood spiritually as meaning that a man has intercourse with a woman when his mind is joined with delight in thought to illicit concupiscence, and that, unless the fire of concupiscence in his mind should cool, he ought not to think himself worthy of the congregation of his brethren, seeing himself to be burdened with by lewdness of wrong desire. For, although in this matter different nations of men have different notions, and some are seen to observe one practice and some another, yet the usage of the Romans from ancient times has always been for a man after intercourse with his own wife both to seek the purification of the bath and to refrain reverently for a while from entering the church.
Nor do we, in saying these things, account wedlock as sin. But, since even the lawful intercourse of the wedded cannot take place without pleasure of the flesh, entrance into a sacred place should be abstained from, because the pleasure itself can by no means be without sin. For he had not been born of adultery or fornication, but of lawful wedlock, who said, Behold I was conceived in iniquities, and in sin my mother brought me forth (Ps. l.7). For, knowing himself to have been conceived in iniquities, he groaned for having been born in sin, because the tree bears in its branch the vicious humour which it has drawn from its root. Yet in these words he does not call the intercourse of the wedded iniquity in itself, but in truth only the pleasure of the intercourse. For there are many things which are allowed and legitimate, and yet we are to some extent defiled in the doing of them; as often we attack faults with anger, and disturb the tranquillity of our own mind. And, though what is done is right, yet it is not to be approved that the mind is therein disturbed. For instance, he had been angry against the vices of transgressors who said, Mine eye is disturbed because of anger (Ps. vi.8). For, since the mind cannot, unless it be tranquil, lift itself up to the light of contemplation, he grieved that his eye was disturbed in anger, because, though assailing evil doings from above, he still could not help being confused and disturbed from contemplation of the highest things. And therefore his anger against vice is laudable, and yet it troubles him, because he felt that he had incurred some guilt in being disturbed. Lawful copulation of the flesh ought therefore to be for the purpose of offspring, not of pleasure; and intercourse of the flesh should be for the sake of producing children, and not a satisfaction of frailties. If, then, any one makes use of his wife not as seized by the desire of pleasure, but only for the sake of producing children, he certainly, with regard to entering the church or taking the mystery of the body and blood of the Lord, is to be left to his own judgment, since by us he ought not to be prohibited from receiving it who knows no burning though in the midst of fire. But, when not the love of producing offspring but pleasure dominates in the act of intercourse, married persons have something to mourn over in their intercourse. For holy preaching concedes them this, and yet in the very concession shakes the mind with fear. For, when the Apostle Paul said, Who cannot contain let him have his own wife, he straightway took care to add, But I speak this by way of indulgence, not by way of command (1 Cor. vii.7). For what is just and right is not indulged: what he spoke of as indulged he shewed to be a fault.
Furthermore it is to be attentively considered that the Lord in mount Sinai, when about to speak to the people, first charged the same people to abstain from women. And if there, where the Lord spoke to men through a subject creature, purity of body was required with such careful provision that they who were to hear the words of God might not have intercourse with women, how much more ought those who receive the Body of the Almighty Lord to keep purity of the flesh in themselves, lest they be weighed down by the greatness of the inestimable mystery! Hence also it is said through the priest to David concerning his servants, that if they were pure from women they might eat the shew bread; which they might not receive at all unless David first declared them to be pure from women. Still a man who after intercourse with his wife has been washed with water may receive even the mystery of sacred communion, since according to the opinion above expressed it was allowable for him to enter the church.
Augustine's eleventh question.
I ask also whether after an illusion, such is accustomed to occur in dreams, any one may receive the body of the Lord, or, if he be a priest, celebrate the sacred mysteries?
Answer of the blessed Pope Gregory.
Such a one the Testament of the old law, as we have already said in the last section, declares indeed to be polluted, and does not allow to enter the church until the evening, or without being washed with water. But one who understands this not only with special reference to that people at that time, but also spiritually, will regard it under the same intellectual conception that we have spoken of before; namely, that he has, as it were, an illusion in a dream who, being tempted by uncleanness, is defiled in thought by true images. But he is to be washed with water in the sense of washing away the sins of thought with tears. And, unless the fire of temptation has passed away, he should feel himself to be guilty, as it were, until the evening.
But in this same illusion discrimination is very necessary, since it ought to be nicely considered from what cause it occurs to the mind of the sleeper. For sometimes it happens from surfeit, sometimes from superfluity or infirmity of nature, sometimes from cogitation. And indeed when it has come to pass from superfluity or infirmity of nature, it is by no means to be viewed with alarm, since the mind is to be commiserated as having endured it unwittingly rather than as having done it. But when the appetite of gluttony in taking food is carried beyond measure, and consequently the receptacles of the humours are loaded, the mind has therefore some guilt, yet not to the extent of prohibition from receiving the sacred mystery, or celebrating the solemnities of mass, when perchance a festival day demands it, or necessity itself requires the mystery to be exhibited by reason of there being no other priest in the place. For, if others competent to execute the mystery are present, an illusion caused by surfeit ought not to debar from receiving the sacred mystery, though immolation of the sacred mystery ought, as I think, to be humbly abstained from; provided only that foul imagination has not shaken the soul of the sleeper. For there are some to whom the illusion for the most part so arises that their mind, though in the body which sleeps, is not defiled by foul imaginations. With regard to this, there is one case in which it is shewn that the soul itself is guilty, not being free even from its own judgment; that is where, while it remembers having seen nothing when the body was asleep, it still remembers having fallen into lewdness when the body was awake. But, if the illusion arises in the soul of the sleeper from foul cogitation while he was awake, the mind's guilt is patent to itself. For a man sees from what root that defilement proceeded, if he has endured unwittingly what he wittingly cogitated. But it is to be considered whether the cogitation ensued from suggestion, or delight, or sinful consent. For there are three ways in which all sin is accomplished; to wit, by suggestion, by delight, and by consent. Suggestion is through the devil, delight through the flesh, consent through the spirit; since, in the case of the first sin, the serpent suggested it, Eve, as the flesh, delighted in it, but Adam, as the spirit, consented to it. And great discernment is needed, that the mind may sit as judge of itself to distinguish between suggestion and delight, between delight and consent. For, when the evil spirit suggests sin in the soul, if no delight in sin should follow, no sin is in any wise committed. But, when the flesh has begun to take delight, then sin has its commencement. But, if it sinks to deliberate consent, then sin is known to be completed. In suggestion therefore is the seed of sin, in delight its nutriment, in consent its completion. And it often happens that what the evil spirit sows in the thought the flesh draws into delight, and yet the mind does not consent to this delight. And, while the flesh cannot be delighted without the soul, still the mind, though struggling against the pleasures of the flesh, is in some way bound against its will in carnal delight, so as by force of reason to protest against it and not consent to it, and yet to be bound by the delight, but still to groan exceedingly for being bound. Whence even that chief soldier of the heavenly army groaned, saying, I see another law in my members fighting against the law of my mind, and bringing me into captivity to the law of sin which is in my members (Rom. vii.23). Yet, if he was a captive, he did not fight. But he did fight too, and therefore he was not a captive. And therefore he fought by the law of the mind, which the law which is in the members fought against. If he thus fought, he was not a captive. Behold then man is, so to speak, both a captive and free: free with regard to the righteousness which he loves; a captive with regard to the delight which he endures unwillingly.
 This important epistle is given below as published in the Benedictine edition, with notes pointing out its main variations from Bede (H. E. i. 27), and with addition of the Preface, first published by Mansi (Supplem. ad Concil. tom. vi., p. 385) from a ms. Codex of the eighth century (Cod. Lucen.). Bede's copy may be regarded as the most authentic, having been brought to him from Rome by Nothelm, a.d. 715-731 (Bede H. E. Præf.). However, he does not give the Preface, which has internal evidence of authenticity. Subsequently to Nothelm's visit to Rome, it would seem that the whole epistle had been mislaid there, not having been kept among the rest of Gregory's letters. For St. Boniface, a.d. 736 (Epist. XL. ad Nothelm. Episc Cantuar.) requests Nothelm to send him a copy of these Questions and Answers from England, saying that no copy of them could at that time be found at Rome. They were, we may conclude, discovered subsequently. Internal evidence, as well as historic probability, supports the superior genuineness of Bede's copy (Cf. Councils, &c., relating to Great Britain and Ireland, Oxf., 1871. Vol. III., p. 32.) The edition of the Epistle (Cod. Lucen.) above referred to as published by Mansi, though containing several variations, agrees in many respects with that of Bede, and especially in the absence of "the request of Augustine" (obsecratio Augustini) and "the grant of Gregory" (Concessio Gregorii) after the answer to the ninth question. See note there.  In Bede, and Cod. Luc , this question does not appear, what follows as a reply to it being in continuation of the answer to Question I. The form of the beginning of the reply, "Si qui vero sunt clerici," favors it having been so.  This allowance of marriage between second cousins seems to have caused surprise in some quarters. Cf. Epistle of Felix of Messana to Gregory (XIV. 16). The motive of St. Boniface in his letter to Nothelm, referred to above under note 1, in which he asked for a copy of these Questions and Answers, seems to have been a desire to ascertain whether Gregory had really allowed such marriages. He writes, "in qua inter cætera capitula continetur quod in tertia generatione propinquitatis fidelibus liceat matrimonia copulare."  This question is not in Bede, or in Cod. Lucens., what follows being given as a continuation of the preceding answer. It begins with "Quia vero." Cf. note 2.  It is to be observed that Gregory, though aware of the existence of British bishops, as his answer to the following questions shews, does not contemplate their taking part in ordinations. He may have been unwilling to invite their co-operation till assured of their orthodoxy and submission to the Roman See. The failure of Augustine's negotiations with them has been attributed to his own imperious attitude towards them. But it is at least a question whether his instructions did not justify the position he assumed (see Bede, H. E. II. 2.).  Cf. XI. 68.  This question, with the answer to it, is absent from Bede, and Cod. Lucens , and may be regarded as an interpolation.
 In Bede, and Cod. Luc , this question does not appear, what follows as a reply to it being in continuation of the answer to Question I. The form of the beginning of the reply, "Si qui vero sunt clerici," favors it having been so.
 This allowance of marriage between second cousins seems to have caused surprise in some quarters. Cf. Epistle of Felix of Messana to Gregory (XIV. 16). The motive of St. Boniface in his letter to Nothelm, referred to above under note 1, in which he asked for a copy of these Questions and Answers, seems to have been a desire to ascertain whether Gregory had really allowed such marriages. He writes, "in qua inter cætera capitula continetur quod in tertia generatione propinquitatis fidelibus liceat matrimonia copulare."
 This question is not in Bede, or in Cod. Lucens., what follows being given as a continuation of the preceding answer. It begins with "Quia vero." Cf. note 2.
 It is to be observed that Gregory, though aware of the existence of British bishops, as his answer to the following questions shews, does not contemplate their taking part in ordinations. He may have been unwilling to invite their co-operation till assured of their orthodoxy and submission to the Roman See. The failure of Augustine's negotiations with them has been attributed to his own imperious attitude towards them. But it is at least a question whether his instructions did not justify the position he assumed (see Bede, H. E. II. 2.).
 Cf. XI. 68.
 This question, with the answer to it, is absent from Bede, and Cod. Lucens , and may be regarded as an interpolation.