# Letters to Macedonius

- Author: [Sedulius](https://sophiascriptura.com/fathers/authors/sedulius/)
- Latin title: *Epistulae ad Macedonium*
- Date: ca. 425-450 (approximate)
- Source: Johann Huemer, ed., Sedulii opera omnia, CSEL 10 (Vienna: Gerold, 1885) (Latin text: Huemer, CSEL 10, digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0)

- Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator
- Work page: https://sophiascriptura.com/fathers/sedulius-epistulae-macedonium/
- Passages: 2

## Letter 1 (preface to the Carmen paschale)

- URL: https://sophiascriptura.com/fathers/sedulius-epistulae-macedonium/1/#p-1
- Source: CSEL 10:2
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Sedulius explains to the presbyter Macedonius that, turning from secular studies to God, he wrote his Paschal Song in verse because many readers are won more readily by poetry, defends his choice of Macedonius as patron among many worthy clergy and devout women, and commends the work to him.

### Latin text

SANCTO AC BEATISSIMO PATRI MACEDONIO PRESBVTERO SEDVLIVS IN CHRISTO SALVTEM. Prius quam me, uenerabilis pater, operis nostri decurso uolumine censeas et rite forsan seueritatis obiurges, utpote qui nulla ueteris scientiae praerogatiua suffultus tam inmensum paschalis pelagus maiestatis et uiris quoque peritissimis formidandum parua tiro lintre cucurrerim: huius apud te facti causas expurgem, ut cum me non audacem fuisse probaueris sed deuotum, in pectoris tui portum blanda tranquillitate recipias, quem gubernante Deo laetaberis nulla pertulisse naufragia. cum saecularibus igitur studiis occupatus uim inpatientis ingenii, quod diuinitatis in me prouidentia generauit, non utilitati animae sed inani uitae dependerem, et litterariae sollertia disciplinae lusibus infructuosi operis, non auctori seruiret: tandem misericors Deus, rerum conditor, clementius fabricam sui iuris aspexit et stultos in me mundanae sapientiae diutius haberi sensus indoluit ac fatuum prudentiae mortalis ingenium caelesti sale condiuit. moxque ut cordis oculos interior caligo deseruit, per sentes dumosi ruris errantia in herbam florei cespitis reuolui uestigia totoque nisu melioris arbitrii cultum inlustrati pectoris Deo dicaui, non praesumptione uinum sarcinam tantae molis arripiens, sed onus Christi, quod leue nimis est, humili pronus deuotione conplectens, culpa me scilicet arbitratus silentii non carere si studiosae mentis officium, quod uanitati detulissem, ueritati denegarem: cum et diuina reuerenter adseri et humana possint honeste tractari. angebar alia rursus animi procella turbati et aegros anhelitus illa mihi saepe ratio conmouebat, qua me noueram uel tua, pater beatissime, uel aliorum, quos gratia similiter caelestis inlustrat, quiddam profecisse doctrina. quamquam ipsi cuncta monstrantes aliquem credatis igniculum in me posse lucere: sed torpor cordis obtunsi tamquam silicis uena scintillam tenuem uix emittit, et id ipsum parui fomitis nutrimentum, quod in me potuit doni caelestis oleo permanere; nefas esse pensabam muti tenacitate silentii cum nullo partiri, ne unius talenti creditam quantitatem dum nitor cautius custodire, culpa defossae pecuniae non carerem. inuidiae siquidem maculam de sese non abluit qui alteri conferre denegat, quod cum dederit non amittit. inter diuersas tamen anxiae trepidationis ambages ad iaciendum huius operis fundamentum ob hoc maxime prouocatus accessi, at alios exhortationibus ueritatis ad frugem bonae messis inuitans, si quando infirmitatis humanae uitiis forsitan lacessitus inuitans, uerbis propriae disputationis ammonitus metuam, et qui furta prohibui fur uideri uerear, et qui rectae soliditatis iter ostendi procliuioris lubrici periculosa sectari et clipeo dominicae protectionis armatus inimicae iaculationis tela facili repulsione contemnam. cur autem metrica uoluerim haec ratione conponere, non differam breuiter expedire. raro, pater optime, sicut uestra quoque peritia lectionis adsiduitate cognoscit, diuinae munera potestatis stilo quisquam huius modulationis aptauit, et multi sunt quos studiorum saecularium disciplina per poeticas magis delicias et carminum uoluptates oblectat. hi quicquid rhetoricae facundiae perlegunt, neglegentius adsequuntur, quoniam illud haud diligunt: quod autem uersuum uiderint blandimento mellitum, tanta cordis auiditate suscipiunt, ut in alta memoria saepius haec iterando constituant et reponant. horum itaque mores non repudiandos aestimo sed pro insita consuetudine uel natura tractandos, ut quisque suo magis ingenio uoluntarius adquiratur Deo. nec differt qua quis occasione inbuatur ad fidem, dum tamen uiam libertatis ingressus non repetat iniquae seruitutis laqueos, quibus ante fuerat inretitus. hae sunt, pater egregie, nostri operis causae, non superuacuae, sicut didicisti, sed commodae: quae si probabili ratione non displicent, benignitatis tuae donentur fauore, quo paululum ab scripturis celsioribus uacans humilioribus te quoque libenter inpertias. non semper aquila supra nubes elata peruolitat, sed etiam remissioribus aliquando pennis discendit ad terram. saepe belliger miles armis quibus adsuetus est dimicare delectatur et ludere. at forsitan ut ab hac te molestia perlegendi carminis in occultis abducas, talibus me blandae orationis uocibus adloqueris: cur, inquiens, adfabilis amice, quem gratia purae dilectionis amplector, dum me profusius niteris uenerari prae ceteris et fidi propositi sedulitate sectaris: alios tamquam neglectos offendas, qui dum sint doctrina non inpares et una mecum soleant religiosae fidei societate coniungi, me potissimum ac solum eligas uel secernas, cui deuotionis tuae dicta conmittas? habes antistitem plenum reuerentiae sacerdotalis Vrsinum, qui ab aetatis primaeuae tirocinio regis aeterni castra non deserens uixit inter barbaros pius, inter bella pacatus. accepit testimonium beati iam meriti euangelicae sacramento doctrinae. legimus enim: beati pacifici, quoniam ipsi filii Dei uocabuntur. habes Laurentium difficili conparatione presbyterum, qui substantiam sui patrimonii sic amauit, ut ecclesiis et egenis uniuersa distribuens tanti census effusione nihil perderet: sapientia peruigil, lenitate placabilis, quo et serpentis astutiam cum lege custodiat ei columbae simplicis animum non amittat. habes quoque meum Gallianum aeque presbyterum, non in libris saecularibus eruditum sed placida bonitate mitissimum, catholicae regulam disciplinae factis potius edocentem quam sermone monstrantem. quid Vrsini dicam quoque presbyteri annosam patientiam et in Christi famulatu non deficiendo iuuenalem senectam? quidue Felicem referam uere felicem, saeculi huius inimicum, cui crucifixus est mundus? sunt et alii memorabiles uiri quam plurimi, quos ad hoc suscipiendum idoneos esse constat officium. nec Hieronymi, diuinae legis interpretis et caelestis bibliothecae cultoris, exemplar pudeat imitari atque ad generosas quoque feminas et praeclarae indolis fama subnixas, in quarum mentibus sacrae lectionis instantia sobrium sapientiae domicilium conlocauit, propriae disputationis documenta transmittere. quis non optet et ambiat eximio Syncletices, sacrae uirginis ac ministrae, placere iudicio, quae superbi sanguinis nobilitatem sic humilitate prouexit ad gloriam, ut in caelestis patriae senatu fieri mereatur adlecta? uere dignum in quo Dominus habitet templum, ieiuniis castigatum, orationibus refectum, puritate mundissimum. scripturas autem ecclesiastici dogmatis ita sitiens epotauit, ut nisi sexus licentia defuisset posset et docere, licet in membris feminei corporis animus sit uirilis. de cotidianae uero misericordiae dispensatione reticeo, quam sic exercet ut sileat, sic largitur ut lateat. indicat tamen eius habitus pauper ubi census proficiat diues. et ut magnitudo tantae prudentiae gemina resplendens lampade plus luceret, habet germanam nomine meritoque Perpetuam, annis inparem, factis aequalem, aeuo teneram, probitate grandaeuam, quae dum nominis sui dignitate pascitur, sic uiuit ut nequeat amittere quod uocatur. inlustris maritali potentia, inlustrior religione diuina, proximam uirginitatis continet palmam in coniugii foedere manens pudica. cetera, praeter conspicuos utpote nuptae conuenientes ornatus, quae de sorore diximus, in huius quoque moribus inuenimus. ad haec ego congrua rursus ita responsione perfungar: ne quaeso, domine mi pater, quem diligere te profiteris abicias, quem fouere adsoles inuidiose deterreas. nullum siquidem ex his omnibus uito, de nullius meritis aut instructione diffido; sed in te cunctos aspicio. quosdam conlationibus adsiduae disputationis ad meliora uexisti: quosdam placidae maturitate doctrinae desiderio sanctae conuersationis implesti: quibusdam exemplum factus es ad salutem: alios intra septa tui gregis aspiciens oues fecisti: alios enutristi; omnia omnibus factus es, ut omnes saluos efficeres. cesset, obsecro, plurimorum iactura uerborum; cessent longae deinceps excusationis ambages, nec pigeat post tanti gurgitis emensa discrimina fluctuanti adhuc paginae auctoritatis tuae ancoram commodare. quatuor igitur mirabilium diuinorum libellos, quos ex pluribus pauca conplexus usque ad passionem et resurrectionem ascensionemque Domini nostri Iesu Christi quatuor euangeliorum dicta congregans ordinaui, contra omnes aemulos tuae defensioni commendo. huic autem operi fauente Domino PASCHALIS CARMINIS nomen inposui, quia PASCHA nostrum immolatus est Christus, cui honor et gloria cum Patre et Spiritu sancto per omnia saecula saeculorum. Amen.

### English translation (Claude)

TO THE HOLY AND MOST BLESSED FATHER, THE PRESBYTER MACEDONIUS, SEDULIUS SENDS GREETING IN CHRIST. Before you judge me, venerable father, having run through the volume of our work, and perhaps rightly rebuke me severely, as one who, supported by no advantage of ancient learning, have sailed as a novice in a small boat over the immense sea of the paschal majesty, which even the most skilled men would fear, let me clear before you the reasons for what I have done, so that, when you have found that I was not bold but devoted, you may receive with gentle calm into the harbor of your heart one whom, with God steering, you will rejoice to see has suffered no shipwreck. When, then, occupied with secular studies, I spent the force of a restless talent, which the providence of God begot in me, not on the good of the soul but on an empty life, and the skill of literary training served the games of fruitless work, not its author, at last merciful God, the creator of things, looked more mercifully on the handiwork that was his by right, and grieved that the foolish senses of worldly wisdom should be kept in me any longer, and seasoned the insipid talent of mortal prudence with heavenly salt. And as soon as the inner darkness left the eyes of my heart, I turned back my steps, which had wandered through the briars of a brambly countryside, to the grass of a flowering turf, and with the whole effort of a better will I dedicated to God the cultivation of an enlightened heart, not seizing so great a burden in presumption of my own strength, but embracing, bowed in humble devotion, the burden of Christ, which is very light; for I judged that I would not be free of the fault of silence if I denied to truth the service of a studious mind which I had given to vanity, since divine things can be reverently set forth and human things honestly treated. I was troubled again by another storm of a disturbed mind, and this reason often stirred anxious breaths in me: I knew that I had made some progress through your teaching, most blessed father, or that of others whom heavenly grace likewise enlightens. Although you yourselves, who showed me everything, may believe that some little spark can shine in me, yet the torpor of a dull heart, like the vein of a flint, scarcely gives off a thin spark; and that very nourishment of a little tinder which could remain in me by the oil of the heavenly gift I thought it wrong to share with no one through the stubbornness of mute silence, lest, while striving to guard more cautiously the one talent entrusted to me, I should not be free of the guilt of the buried money. For he does not wash from himself the stain of envy who refuses to give another what he does not lose when he has given it. Yet among the various windings of anxious trembling, I came to lay the foundation of this work moved most of all by this: that, while inviting others by the exhortations of truth to the fruit of a good harvest, if I should ever be assailed by the vices of human weakness, I might fear, warned by the words of my own argument; and, having forbidden theft, I might be afraid to be seen a thief; and, having shown the way of upright firmness, I might fear to follow the dangerous slope of a slippery path; and, armed with the shield of the Lord's protection, I might scorn the darts of the enemy with an easy repulse. Why I wished to compose these things in meter I will not delay to explain briefly. Rarely, best father, as your learning too knows by constant reading, has anyone fitted the gifts of divine power to the style of this kind of measure, and there are many whom the discipline of secular studies delights rather through the delights of poetry and the pleasures of song. Whatever they read of rhetorical eloquence they follow carelessly, since they do not love it; but what they see sweetened with the charm of verse they take up with such eagerness of heart that by often repeating it they set it and store it in deep memory. I think the habits of these men are not to be rejected but to be dealt with according to their ingrained custom or nature, so that each may be won for God the more willingly by his own disposition. Nor does it matter on what occasion anyone is steeped in faith, provided that, having entered the way of freedom, he does not go back to the snares of wicked slavery in which he had been entangled before. These, excellent father, are the reasons for our work, not superfluous, as you have learned, but suitable; and if they do not displease by their reasonableness, let them be granted the favor of your kindness, so that, at leisure for a little from loftier writings, you may also gladly give yourself to humbler ones. The eagle does not always fly lifted above the clouds, but sometimes with relaxed wings comes down to the earth. Often the warlike soldier delights to play with the arms with which he is used to fighting. But perhaps, to excuse yourself privately from the trouble of reading a poem, you will address me in gentle words like these: “Why, affable friend, whom I embrace with the grace of pure love, while you strive to honor me lavishly above the rest and follow me with the zeal of a faithful purpose, do you offend others as if they were neglected, who are not unequal in learning and are joined with me in the fellowship of the religious faith, by choosing or singling out me above all and alone to whom to entrust the words of your devotion? You have the bishop Ursinus, full of priestly reverence, who from the apprenticeship of his earliest years never deserted the camp of the eternal King and lived pious among barbarians, peaceful amid wars. He received the testimony of a blessed merit from the sacrament of the gospel teaching; for we read: ‘Blessed are the peacemakers, for they shall be called sons of God.’ You have Laurentius, a presbyter hard to equal, who so loved the substance of his patrimony that, distributing it all to the churches and the needy, he lost nothing by pouring out so great a fortune: watchful in wisdom, appeasable in gentleness, so that he keeps the shrewdness of the serpent along with the law and does not lose the mind of the simple dove. You have also my Gallianus, likewise a presbyter, not learned in secular books but most gentle in calm goodness, teaching the rule of catholic discipline by deeds rather than by speech. What shall I say of the long patience of the presbyter Ursinus too, and his youthful old age, unfailing in the service of Christ? Or why should I speak of Felix, truly happy, enemy of this world, to whom the world is crucified? There are also very many other memorable men who are agreed to be fit to undertake this duty. Nor should you be ashamed to imitate the example of Jerome, interpreter of the divine law and keeper of the heavenly library, and to send the proofs of your own argument also to noble women, upheld by the fame of an outstanding character, in whose minds the persistence of holy reading has set a sober dwelling of wisdom. Who would not wish and strive to please the excellent judgment of Syncletice, a holy virgin and servant of the church, who so raised the nobility of proud blood to glory by humility that she deserves to be enrolled in the senate of the heavenly fatherland? Truly a temple worthy for the Lord to dwell in, chastened by fasts, refreshed by prayers, most clean in purity. She drank in the scriptures of the church's teaching so thirstily that, had the permission of her sex not been lacking, she could also teach, for though in the limbs of a woman's body her spirit is manly. Of her dispensing of daily mercy I keep silent, which she so practices as to keep silent about it, so bestows as to hide it. Yet her poor dress shows where her rich wealth goes. And so that the greatness of such prudence might shine the more, gleaming with a twin lamp, she has a sister, Perpetua in name and merit, unequal in years, equal in deeds, young in age, aged in uprightness, who, while she feeds on the dignity of her name, so lives that she cannot lose what she is called. Illustrious through her husband's power, more illustrious through divine religion, she holds the palm next to virginity, remaining chaste in the covenant of marriage. The rest that we said of her sister, except the conspicuous ornaments befitting a married woman, we find in her character too.” To this I will answer fittingly thus: Do not, I beg, my lord father, cast off one whom you profess to love, nor drive off in displeasure one whom you are accustomed to cherish. I avoid none of all these, I distrust the merits or learning of none; but I see them all in you. Some you have brought to better things by the conferences of constant discussion; some you have filled with desire for a holy way of life by the ripeness of calm teaching; to some you have become an example unto salvation; others, gathering them within the enclosures of your flock, you have made sheep; others you have nourished; you have become all things to all, that you might save all. Let the waste of many words cease, I beg; let the windings of long excuse cease from now on; and let it not irk you, after the dangers of so great a flood have been passed, to lend the anchor of your authority to a page still tossing. The four little books of divine wonders, then, which, taking a few out of many and gathering the words of the four gospels, I have arranged up to the passion, resurrection and ascension of our Lord Jesus Christ, I commend to your defense against all rivals. To this work, with the Lord's favor, I have given the name PASCHAL SONG, because Christ our PASCH has been sacrificed, to whom be honor and glory with the Father and the Holy Spirit for all ages of ages. Amen.

### Scripture references

- Col 4:6: echo, low confidence
- Matt 11:30: allusion, high confidence
- Matt 25:18: allusion, high confidence
- Matt 25:24–30: allusion, medium confidence
- Eph 6:16: echo, medium confidence
- Matt 5:9: quotation, high confidence
- Matt 10:16: allusion, high confidence
- Gal 6:14: allusion, high confidence
- 1 Cor 9:22: allusion, high confidence
- 1 Cor 5:7: allusion, high confidence

### Translation notes

- The letter is addressed to Macedonius, a presbyter, perhaps in Italy; the persons named (Ursinus, Laurentius, Gallianus, Felix, Syncletice and Perpetua) are otherwise unknown.
- 'Servant of the church' renders ministra, perhaps meaning a deaconess; the sense is uncertain.
- 'Four little books': the gospel miracles are told in Books 2–5 of the poem, Book 1 covering the Old Testament.

### Citation (SBL)

Sedulius, Ep. Maced. 1 (CSEL 10:2; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-epistulae-macedonium/1).

## Letter 2 (preface to the Opus paschale)

- URL: https://sophiascriptura.com/fathers/sedulius-epistulae-macedonium/1/#p-2
- Source: CSEL 10:172
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Sedulius tells Macedonius that, at his command, he has turned the Paschal Song into prose, adding what meter had forced him to leave out; he defends the practice by the examples of Hermogenian and Origen, and names the verse work the Paschal Song and the prose the Paschal Work.

### Latin text

SANCTO AC BEATISSIMO PATRI MACEDONIO PRESBVTERO SEDVLIVS IN CHRISTO SALVTEM. Praecepisti, reuerende mi domine, paschalis carminis textum, quod officium purae deuotionis simpliciter exsecutus uobis obtuli perlegendum, in rhetoricum me transferre sermonem. utrum quod placuerit, ideo geminari uolueris, an quod offenderit, ut potius arbitror, stilo censueris liberiore describi: sub dubio uideor fluctuare iudicio. sanctis tamen iussionibus non resultans iniunctam suscepi prouinciam et procellosis adhuc imbribus concussae ratis uela madentia tumentis pelagi rursus fatigationi commisi per emensos cursus reuoluti discriminis et Cycladas ingentes, quas praecipitanti formidine celerius ante transiueram, longa maris circuitione discurrens, ut illos portus et litora, quae dudum praetereundo lustraui, diligentius opera nunc uiserem tarditatis. siquidem multa pro metricae necessitatis angustia priori commentario nequaquam uidentur inserta, quae postmodum linguae resolutio magis est adsecuta, dederimus hinc aliquam forsitan obtrectatoribus uiam, dicentque nonnulli fidem translationis esse corruptam, quia certa uidelicet sunt in oratione quae non habentur in carmine. si qui tamen istud obiciant, faciuntne intellegendo, ut nihil intellegant? nam si aut saeculares litteras adsecuti aut diuinis uidebuntur libris instructi, debent exempla ueterum recensere nec similia lacerare conentur iniuste. cognoscant Hermogenianum, doctissimum iuris latorem, tres editiones sui operis confecisse, cognoscant peritissimum diuinae legis Origenem, tribus nihilominus editionibus prope cuncta quae disseruit aptauisse. nec eorum quispiam mordacis linguae laceratur iniuria, cum potius inde laudis consequantur augmenta, quod prouectibus uberioris ingenii diligentiore posteros fide noscendae ueritatis instruxerint. aliud namque est mutare composita et aliud integrare non plena. quamuis spatia diuinae legis inmensa, quibus dicta semper adiciuntur et desunt, uelut mare fluuiorum penitus incrementa non sentiens, nullis terminari sensibus queant, nullis explicari linguis eualeant: sic et nostri prorsus ab sese libelli non discrepant, sed quae defuerant primis addita sunt secundis. nec impares argumento uel ordine, sed stilo uidentur et oratione dissimiles. proferant igitur sua si qui carpere nitentur aliena. promptius est omnibus iudicare quam facere et de castrensi munimine pugnantium pericula securo uultu conspicere. credo tamen, pater egregie, nullum fore quamuis inpudenter obloquum, si meruero dextrum tui pectoris adipisci iudicium. faue primus ut alii faueant, et omnium mentibus sententia se probatae iugiter auctoritatis infundat. tu facies ut delectet euasisse discrimina, cum serenior coeperis aperire tranquilla. nauigaui prius in aequore, nunc in portu iam nauigem; tandem aliquando post undas calcare liceat nos harenas! tetigimus montes ex pelago: tangamus montes ex saxo et infirmos aquis inruentibus gressus nauali positos statione firmemus. priores igitur libri, quia uersu digesti sunt, nomen PASCHALIS CARMINIS acceperunt, sequentes autem in prosam nulla cursus uarietate conuersi, PASCHALIS designantur OPERIS uocabulo nuncupati. utramque uero materiem uobis orantibus, Domino nostro Iesu Christo, qui uota non recusat humilium, congrego supplicanter et offero, cui uirtus, honor et gloria cum Patre et Spiritu sancto per omnia saecula saeculorum. Amen.

### English translation (Claude)

TO THE HOLY AND MOST BLESSED FATHER, THE PRESBYTER MACEDONIUS, SEDULIUS SENDS GREETING IN CHRIST. You have commanded, my reverend lord, that I translate into rhetorical prose the text of the Paschal Song, which, simply carrying out a duty of pure devotion, I offered you to read. Whether you wished what pleased you to be doubled, or, as I rather think, judged that what displeased you should be written in a freer style, I seem to waver in doubtful judgment. Yet, not resisting your holy commands, I have taken up the task enjoined and have once more committed the wet sails of a ship still battered by stormy rains to the toil of the swelling sea, over the courses already run of a danger revisited, sailing round the huge Cyclades in a long circuit of the sea, which before I had crossed more quickly in headlong fear, so that I might now visit more carefully, by the work of slowness, those harbors and shores which I had once surveyed in passing. For since many things, because of the narrow constraints of meter, are seen not to have been put into the former commentary, which the freedom of the tongue has afterwards better achieved, we have perhaps given some path to detractors, and some will say that the faithfulness of the translation has been corrupted, because certain things are in the prose that are not in the poem. Yet if any object this, do they not, by understanding, bring it about that they understand nothing? For if they are seen to have attained either secular letters or instruction in the divine books, they ought to review the examples of the ancients and not try unjustly to tear apart what is like them. Let them learn that Hermogenian, that most learned framer of law, produced three editions of his work; let them learn that Origen, most skilled in the divine law, likewise fitted almost everything he discussed into three editions. Nor is any of them torn by the injury of a biting tongue, since rather they gain from it an increase of praise, because by the advances of a richer talent they have instructed posterity with more careful faithfulness in the truth to be known. For it is one thing to change what is composed and another to complete what is not full. As the immense spaces of the divine law, to which words are always added and always lacking, like the sea that does not feel at all the increase of the rivers, can be bounded by no understanding and unfolded by no tongues, so too our little books do not disagree with each other at all, but what was lacking in the first has been added in the second. Nor are they seen to be unequal in argument or order, but unlike in style and speech. Let those, then, who try to carp at others' work bring forth their own. It is easier for all to judge than to do, and to watch the dangers of the fighters with an untroubled face from the defenses of the camp. Yet I believe, excellent father, that there will be no one, however shamelessly abusive, if I deserve to obtain the favorable judgment of your heart. Favor me first, so that others may favor me, and let the sentence of your proven authority pour itself continually into the minds of all. You will make it delightful to have escaped the dangers when, more serene, you begin to open calm waters. I sailed before on the open sea; now let me sail in harbor; at last, after the waves, let us be allowed to tread the sands! We have touched mountains from the sea: let us touch mountains of rock, and let us strengthen steps weakened by rushing waters by setting them in a harbor station. The former books, then, because they are set out in verse, received the name PASCHAL SONG, but the following ones, turned into prose with no change of course, are designated by the name PASCHAL WORK. Both these materials, with your prayers, I gather and offer as a suppliant to our Lord Jesus Christ, who does not refuse the prayers of the humble, to whom be power, honor and glory with the Father and the Holy Spirit for all ages of ages. Amen.

### Translation notes

- Hermogenian was a Roman jurist (fl. ca. 300), compiler of the Hermogenian Code.

### Citation (SBL)

Sedulius, Ep. Maced. 2 (CSEL 10:172; trans. Sophia Scriptura, https://sophiascriptura.com/p/sedulius-epistulae-macedonium/2).