Gregory to Rusticiana, &c.
I have received the letters of your Excellency, which altogether relieved me, while I was in a state of most grievous sickness, with regard to your health, your devotion, and your sweetness. One thing however I took amiss, namely that in the same epistles to me what might have been said once was said repeatedly; "Your handmaiden," and "your handmaiden." For, I having been made the servant of all through the burdens of episcopacy, with what reason does she call herself my handmaid whose own I was before I undertook the episcopate? And so I beseech you by Almighty God, that I may never find this word in what you write to me. Further, the gifts which out of a most pure and sincere heart you sent to the blessed Peter, Prince of the apostles, have been received and hung up there  in the presence of all the clergy. But my son, the magnificent lord Symmachus, finding me ill from pains of gout and almost despaired of, deferred giving me your letters, and gave them long after the veils had been received: and I found afterwards in your Excellence's letters that they were to have been borne to the Church of the blessed Peter with a litany. And so this was not done, because, as I have already said, we received the veils before the letters. Nevertheless the aforesaid Symmachus did with your whole household what you wished us to do with the clergy. But, even if the voices of men were wanting, your offering itself has its own voice before Almighty God. In His loving-kindness I trust that the intercession of him whose body you have covered on earth may protect you in heaven from all sins, and in his provision rule your house, and in his watchfulness guard it.
With regard to the affliction of gout which you signify to us has come upon you, I am both distressed and rejoiced exceedingly: rejoiced, because the noxious humour, attacking the lower parts of your body, has entirely left the higher ones; but distressed, because I fear you suffer excessive pain in so very slender a body. For where there is a deficiency of flesh, what strength can there be to resist pain? For as to myself, you know what I used to be: but now bitterness of soul and continual exasperation, and besides this the affliction of gout so affects me that my body is dried up even as if in burial. Hence it comes to pass that I can rarely now rise from bed. If, then, the pain of gout has reduced the mass of my body to such dryness, what must I think of your body, which was too dry before the pains came on?
As to the alms which you have bestowed on the monastery of the blessed Apostle Andrew, there is no need for me to say anything, since it is written, Hide thine alms in the bosom of a poor man, and it shall pray for thee (Ecclus. xxix.15). If then the good deed itself has its voice in the secret ears of God, whether we cry aloud or keep silence, this very thing which you have well done cries aloud. Moreover I declare that there are so great miracles, there is so great care and custody of the monks in this same monastery of the said apostle that it is as if he himself were specially the abbot of the monastery. For, to speak of a few things out of many which I have learnt from the narration of the abbot and the prior of the monastery, two brethren were one day sent out thence to buy something for the use of the monastery, one a junior who seemed to be distinguished for prudence, the other a senior, sent to be the guardian of the junior. Both went forth, and from the money they received as the price of what they were to purchase, he who had been sent as the guardian of the junior purloined something without the knowledge of the other. Having both of them presently returned to the monastery, and come to the threshold of the oratory, he who had committed the theft fell down seized by a demon, and began to be vexed. And, when the demon had let him go, he was asked by the monks who came round him whether perchance he had purloined anything from what he had received: he denied, and was a second time vexed. Eight times he denied, and eight times was vexed. But after his eighth denial he confessed how much money he had purloined. And repenting he acknowledged, prostrate on the earth, that he had sinned, and when he had undergone penance, the demon came to him no more.
At another time also, on the anniversary of the same apostle, while the brethren were resting during the mid-day hours, suddenly a certain brother, having become blind with his eyes open, began to tremble, to utter loud cries, testifying by these cries that he could not bear what he was suffering. The brethren ran together to him, saw him blind with his eyes open, trembling, and crying out, abstracted from the scene around him, and having no sense of anything that could be done externally. They lifted him in their hands, and cast him before the altar of Saint Andrew the Apostle, prostrating themselves also in prayer for him. And he at once, coming to himself again, declared what he had suffered; namely that a certain old man appeared to him, and set a black dog at him to tear him, saying, Why wouldest thou flee from this monastery? And, when I could by no means have escaped (said he) from the bites of the dog, certain monks came, and besought that old man for me, who straightway bade the dog depart, and then I came to myself. And he often afterwards confessed, saying, On the day on which I suffered these things I had had a design of flying from this same monastery.
Another monk also secretly desired to depart from the same monastery. And, having considered the matter in his mind, he would have entered the oratory; but he was immediately delivered to a demon and most sorely vexed. But he used to be left by the demon and if he remained outside the oratory, he would suffer no harm; but, if he attempted to enter it, he was at once delivered to the evil spirit and vexed. And, when this took place frequently, he confessed his fault, namely that he was thinking of going away from the monastery. Then the brethren, assembled in his behalf, bound themselves to continue in prayer for him for three days, and he was so cured that the evil spirit never came to him afterwards. He used to say also that he had seen the same blessed apostle while he was being vexed, and had been reproached by him for wishing to depart from the monastery.
Two other brethren also fled from the same monastery, and gave some intimations previously to the brethren in conversation that they were going down by the Appian way, to make for Jerusalem; but, when they had gone out, they turned aside from the road. And, that there might be no possibility of their being found by any that might follow them, finding some retired crypts near the Flaminian gate, they hid themselves therein. But when they had been looked for in the evening, and not found in the monastery, certain brethren followed them on horseback, going out by the gate of Metronus, to follow them along the Latin or Appian way. But suddenly they conceived the design of looking further for them on the Salarian way: and so, in proceeding outside the city, they turned their course into the Salarian way. But, failing to find them, they decided to return through the Flaminian gate. And, as they were returning, presently when their horses came in front of the crypts in which the men were hidden, they stood still, and, though beaten and urged, refused to move. The monks considered that such a thing could not be without some mystery. They observed the crypts, and saw the entrance to them to be blocked by a piled heap of stones, but, as their horses would not go in any direction, they dismounted. They displaced the stones which were placed at the mouth of the crypts, entered, and found the men in a state of consternation within these dark subterranean hiding-places. They were taken back to the monastery, and were so improved by this miracle that it was of great advantage to them to have fled for a short time from the monastery.
I have told you these things that it may be known to your Excellency whose oratory it is on which you have bestowed your alms. Now may Almighty God keep you under His heavenly protection both in soul and in body and all your house, and grant you to live long for our consolation. I beg that my most beloved son the Lord Strategius  with his glorious parents your children may be greeted in my name.
 See II. 27, note 2.  The gifts that had been sent were, as appears below, veils or hangings (vela) for the shrine of St. Peter in the Vatican basilica.  Strategius (as appears from other letters) was the young grandson of Rusticiana, being the child of Appio and Eusebia. See II. 27, note 2.
 The gifts that had been sent were, as appears below, veils or hangings (vela) for the shrine of St. Peter in the Vatican basilica.
 Strategius (as appears from other letters) was the young grandson of Rusticiana, being the child of Appio and Eusebia. See II. 27, note 2.