A letter from Germanus of Paris, bishop (575)

Translated letter:

To the most merciful and excellent, and always most pious towards us, lady and daughter in Christ of the holy church, queen Brunhild, Germanus a sinner. Since charity rejoices in truth and sustains all things and never transgresses, therefore with a troubled heart but deepest love from the spirit, we dare to make a suggestion. At the time when the number of the Christian people was smaller and with the help of God they could remain quiet, they used to say with the apostle: “Behold, now is the acceptable time, now is the day of salvation.” In contrast, having now before our eyes deadly and mournful days, weeping we say: Behold the days of tribulation and perdition have come upon us; alas for us that we have sinned. If bitterness and tribulations had not terrified us and brought infirmity to the body, we should have come ourselves to your piety since, if it is not forbidden to say it, we carry in our breast singular love for you and thirsting especially in spiritual desire for your presence, as worshipers and particular sons of God, we desire most zealously that you live and succeed piously in all things. When one loves someone in spirit, even if he can see him little with carnal eyes, he should not be reticent in any way or by letter about what pertains to his soul or the prosperity of his body. Repeating the words that are circulating, which greatly frighten us, we make known to your piety that this is being said — the mouths of the eloquent are removed — as if by your desire, counsel, and instigation, the most glorious lord king Sigibert wishes ardently to destroy this region. We do not say this because we believe it; but we beg that no occasion for saying it be given, from which you might engender such great and dangerous blasphemy to yourselves. Though we may infer that this region lacks happiness and has reached the term of its perdition, we have not despaired of mercy for the divine hand of revenge has been suspended until now while we await the remedy of correction, if the intention which brings death does not rule, “cupidity, the root of all evils,” wrath, which removes the sense of prudence. Our saviour, seeing that the time of his passion was imminent said: “Alas for the man through whom temptation comes.” What he cursed from his own mouth we believe can not remain unpunished; we cry out to all to consider all the thoughts and actions of his conscience, lest the judgment of this condemnation be his lot with Judas the betrayor. It is sufficient for God to know: I wanted to die for them so they could live, or to end life by whatever accident before their destruction that we would not see the destruction of them or the region. But each uses another excuse and none of them places the judgment of God before his eyes nor reserves any power of judging to God, nor do they believe that they are already under God’s notice. Since we do not merit hearing from anyone, we entreat you that, if they destroy that kingdom, neither you nor your children will derive great triumph. This region rejoiced to have received you, for it seemed to see salvation not destruction through you. You allay the words of the people in this if you mitigate the rage and see that the judgment of God is awaited. In truth I suggest, if you do not scorn my humble entreaty, up to now you rejoice in the fullness of your desires. I write this in sorrow for I see how king and peoples are thrown down who incur the enmity of God. So we read: whoever hoped in the strength of his arm, deserved confusion rather than victory; whoever trusted that his support could help his people, deserved the danger of death rather than safety/salvation; whoever was lifted in pride through an abundance of gold and silver will sustain the shame of desolation before he is mindful of the appetite of greed. Let the eternal judge now judge who possesses perpetual judiciary power; he is not corrupted by bribes or swayed by the vows of the impious, but considers the thoughts of the heart and “gives back to each according to his deed.” It is a dishonorable victory to conquer a brother, to humiliate the members of one’s family, to overturn a possession constructed by relatives; they fight against themselves and abolish their own happiness; the hastening enemy rejoices in their destruction. With what faith, from what spirit and devotion we write this, it is enough for God to know, so that you prepare future goods for yourself and we may feel absolved by God, at least a little. But since it is ordered to priests: “Like a trumpet raise your voice and declare their works to my people,” therefore, most pious lady, understand the mystery and heed the example. In the beginning for two brothers . . .(1) One of them, Cain, committed fratricide and received a sevenfold sentence of punishment. Joseph’s brothers sold him through envy and afterwards were subjected to him in servitude. Saul tried to kill holy David through envy, who afterwards showed mercy to him. Absalom killed his brother and wanted to remove his father from the kingdom and what destruction he received is not unknown to anyone, especially with the prophet David saying: “Since those who do evil will be cut off, those who await the Lord will inherit the earth.” The apostle proclaims: “Who hates his brother is a murderer and walks in shadows and does not know where he goes”; the saviour declares: “Blessed are the peaceful for they will be called the children of God; my peace I give to you, my peace I leave to you.” Where there is peace and charity, there is the piety of God. We read that through queen Esther salvation was granted to her people. Show your prudence and the vigor and perfection of your faith towards this region so you can remove the king’s home from God’s enmity, and let the people of his region live in quiet until the eternal judge determines his customary justice. Since it is evident to all: who disregards fraternal charity, despises his consort, does not assent to truth; all the prophets speak against him, all the apostles abominate him, and almighty God himself judges what he did. Having set forth his obedience in greeting, we beg that you hold the bearer of the presents, your servant Gundulf, commended and whatever we charge orally through him, you may believe without hesitation and do not scorn to carry it out and endeavor to prepare the joys of your salvation for us. We ask this, that we may deserve to be gladdened in all things by the written answer of your piety. The end.

Original letter:

Domine clementissimae atque praecellentissimae et nobis semper piissimae domne et in Christo sancte ecclesiae filiae, Brunehildae regine, Germanus peccator. Quia “caritas congaudet veritati et omnia sustinet et numquam excedit,” propterea et contribulato corde, sed ex intima animi dilectione audemus suggerere: Eo tempore, quando minus erat numerus populi christiani et cum Dei auxilio licebat resedere quietum, cum apostolo dicebant: “Ecce nunc tempus acceptabile, ecce nunc dies salutis”; ex contrario tam funestos et luctuosos ante oculos habentes dies, flentes dicimus: Ecce dies tribulationis et perditionis nostre adveniunt; ve nobis, quia peccavimus. Si nos iste non conterruissent amaritudines et tribulationes et corpori exiguissent infirmitatem, per nosmet ipsos vestre debuimus occurrere pietati, quia, si fas dici non est, singulariter et vestre dilectioni in nostro gestamus pectore et unice de vestre praesentiae spiritali desiderio sitientis, sicut cultores et peculiares filii Dei, ambientissime vivere atque proficere in omnibus piae optamus; sed quicumque hominem in animam diligit, si minus oculis carnalibus eum valet intuere, quae ad animae et corporis vel prosperitatem pertineat et salutem, omnimodis vel litterario officio reticere non debet. Vulgi verba iterantes, quae nos maxime terrent, vestrae pietati in notitiam deponimus, quae ita disseminat — eloquentium ora detrahuntur --, quasi vestro voto, consilio et instigatione domnus gloriosissimus Sigibertus rex tam arduae hanc vellit perdere regionem. Non propterea haec dicimus, quasi a nobis credatur; sed supplicamus, ut nulla occansio tribuatur dicendi, unde vobis tam maximum et periculosum generetis blasphemium. Licet haec regio iam caruisse felicitatem et perditionis nostrae concludamur terminum, sed de misericordia non desperabamus divinam adhuc ultionis suspendendi manum, dum emendationis expectatur remedium, si non dominaretur intentio, qua mortem operatur, “cupiditas, quae radix est omnium malorum,” iracundia, quae sensum aufert prudentiae. Salvator noster, passionis suae perspiciens inminere tempus, dixit: “Vae homini, per quem scandalum venit.” Quod ore proprio detestavit, inpune non posse manere credimus, omnibus clamamus, omnes conscientiae suae cogitationes et actiones consideret et caveat, ne cum Iuda proditore huius condemnationis sortiatur iudicium. Deo sufficit nosse: optabam aut pro ipsis mori, ut illi viverent, aut ante aeorum interitum quocumque casu vitam finire, ut nee eorum nee regionis cerneremus interitum. Sed alter ab alterutrum excusatione utitur, et nullus ex ipsis ante Dei oculos ponit iudicium neque aliquid Dei reservat potestati iudicandum, nec credent se iam sub Dei esse notitiam. Quia a nullo audire meremur, vobis et ideo supplicamus, quia, si illi regnum perdiderint, nec vos nec filii vestri magnum possidebitis triumphum. Ad hoc vos haec regio suscepisse gratuletur, ut per vos salutem, non interitum percipere videatur. In hoc populi restinguitis verba, si mitigatis furorem, si Dei facitis expectare iudicium. In veritati suggero, si meam humilem non dispicitis supplicationem, adhuc de votorum vestrorum gaudetis plenitudine. Propterea haec dolens scribo, quia video, qualiter praecipitantur et reges et populi, ut Dei incurrant offensam. Ita legimus: Quicumque in brachii sui fortitudine speravit, antea confusionem quam victoriam promeruit; quicumque adminiculum gentes sibi adiuvare posse confidit, antea periculum mortis quam salutem promeruit; quicumque propter copiam auri et argenti elevatur in superbiam, antea desolationis obprobrium sustinebit, quam suae cupiditatis consulissit aviditate. Ipse iudex aeternus nunc iudicat, perpetuam iudiciariam possidet potestatem: non corrumpitur praemiis et aspicit ad vota impiorum, sed considerat cogitationes cordium “et reddet unicuique secundum opera sua.” Inhonesta victoria est fratrem vincere, domesticos domos humiliare et possessionem a parentibus constructam evertere; contra semetipsos pugnant suamque felicitatem exterminant: de sua perditione gaudet accelerans inimicus. Qua fide et ex quo animo, qua devotione haec scribimus, Deo sufficit nosse, ut vobis bona futura praeparetis, et nos cum Deo absolutos esse vel paululum sentiamus. Sed quia sacerdotibus praeceptum est: “Ut tuba exalta vocem tuam et adnuntia populo meo opera eorum,” ergo, piissima domna, intellegite mysterium et cavete exemplum. In principio duobus fratribus . . . . . . . . . . erat mundus. Unus ex ipsis, Cain, fratricidium perpetravit et usque septuplum punitionis sententiam suscepit. Ioseph fratres sui per invidiam vendiderunt et postea servituti ipsius subiugati sunt. Saul sanctum David per invidiam nitebatur occidere, ipse postea in eo cum misericordiam exercuit. Abessalon fratrem interfecit, patrem a regno voluit removere, et, qualem suscepit interitum, nulli habetur incognitum, praecipue quoque David propheta dicente: “Quoniam, qui nequiter agunt, exterminabuntur; qui vero expectant Dominum, ipsi hereditabunt terram”; apostolus clamat: “Qui odit fratrem suum, homicida est et in tenebris ambulat et nescit, quo vadat”; salvator denuntiat: “Beati pacifici, quoniam filii Dei vocabuntur; pacem meam do vobis, pacem meam relinquo vobis.” Ubi est pax et caritas, ibidem est Dei pietas. Legimus per Hester reginam populo fuisse concessam salutem. In hac parte et vestram ostendite prudentiam et fidei vestre salubritatem adque perfectionem, ut et domnum regem a Dei revocetis offensam, et populum a parte sua vivere liceat quietum, donec iudex aeternus consuetam discernet iustitiam; quia evidentissime omnibus patet: Qui caritatem fraternam postponit, dispicit consortium, non adquiescit veritati; omnes prophete contra ipsum loquuntur, omnes apostoli ipsum detestantur, et Deus omnipotens ipse, quod constituit, iudicavit. Praemissa salutatione obsequia supplicamus, ut latorem praesentium, servum vestrum Gundulfum, commendatum habeatis et, quae per eodem verbo mandamus, absque hesitatione credentes recipiatis et implere non dispiciatis et elaboretis, qualiter de vestra salute nobis gaudia praeparetis. Illud petimus, ut per vestrae pietatis rescripto ex omnibus iocundare mereamur. Explicit.

Historical context:

The bishop appeals to Brunhild as a woman in the cause of peace to dissuade her husband from hostility to his brother, Chilperic. But he does not mention one cause for the hostility, Chilperic’s murder of his wife, Galswinth, Brunhild’s sister, though he does allude to the part Brunhild may have played in encouraging the hostility.

Scholarly notes:

(1) There is something missing in the text which makes it impossible to know if the next two words, “erat mundus” mean “was the world” or “was pure.” In the next sentence, Germanus says Cain received the sevenfold punishment, but in fact it was laid on any who killed Cain (Genesis 4:15).

Printed source:

MGH MK Epistolae Austrasicae, ep.9 p.122-24, and HGF4 ep.47 p.80-81.

Date:

575