say is, that the question as to the genuineness and authenticity of the
works by which the tradition is said to have been preserved, is far more
difficult and complicated, than {309} those writers must have believed,
who appeal to such testimony without any doubt or qualification. The
result of my own inquiries I submit to your candid acceptance.

The earliest author in whose reputed writings I have found the
tradition, is John Damascenus, a monk of Jerusalem, who flourished
somewhat before the middle of the eighth century. The passage is found
in the second of three homilies on the "Sleep of the Virgin," a term
generally used by the Greeks as an equivalent for the Latin word
"Assumptio." The original publication of these homilies in Greek and
Latin is comparatively of a late date. Lambecius, whose work is dated
1665, says he was not aware that any one had so published them before
his time[116]. But not to raise the question of their genuineness, the
preacher's introduction of this passage into his homily is preceded by a
very remarkable section, affording a striking example of the manner in
which Christian orators used to indulge in addresses and appeals not
only to the spirits of departed men, but even to things which never had
life. The speaker here in his sermon addresses the tomb of Mary, as
though it had ears to hear, and an understanding to comprehend; and then
represents the tomb as having a tongue to answer, and as calling forth
from the preacher and his congregation an address of admiration and
reverence. Such apostrophes as these cannot be too steadily borne in
mind, or too carefully weighed, when any argument is sought to be drawn
from similar salutations offered by ancient Christian orators to saint,
or angel, or the Virgin.

[Footnote 116: Vol. viii. p. 281. Le Quien, who published them
in 1712, refers to earlier homilies on the Dormitio Virginis.