ON SAINT ROBERT,
ABBOT OF LA CHAISE-DIEU, OF THE BENEDICTINE ORDER, IN GAUL.
ABOUT THE YEAR 1067.
PrefaceRobert, Abbot of La Chaise-Dieu, of the Benedictine Order, in Gaul (St.)
By G. H.
La Chaise-Dieu is the most celebrated monastery among the Auvergnats in the diocese of Clermont, distant about sixteen leagues from the city itself, across the river Allier going toward Le Puy. Which St. Rotbert or Robert, himself also a native of Auvergne, founded; he had before been Canon of the Church of St. Julian of Brioude in the same jurisdiction. Concerning whom these things are said to be read in the old Martyrology of the said Church of St. Julian: Eulogy of St. Robert from the Martyrology of St. Julian of Brioude: "In the territory of Auvergne, the deposition of St. Robert the Abbot. This glorious Confessor was Canon of the Church of Blessed Julian of Brioude, and in it exercised the office of Treasurer; and progressing there in the increase of virtues, and raised higher by the grace of merits, he transferred himself to the mountain which is now called La Chaise-Dieu. In which place, having gathered disciples, he built a monastery in the time of Leo IX, the Pontiff of the Roman See, and Henry King of France, who began to reign in the year of the Lord's Incarnation 1031. At last, shining with examples of life and with doctrine, he sought heavenly things; illuminating the earth also with miracles, he is there buried." He is also mentioned in the second edition of Molanus in his addition to Usuard, and in the monastic Martyrologies of Wion, Dorgani, Menardus and Bucelinus, also in the General Catalogue of Ferrarius. An old MS Breviary of Béziers commands the same St. Robert to be venerated with an office of three lessons.
[2] Philip Labbe in his Collection of Aquitanian Matters, which is in volume 2 of the New Library of Manuscript Books, has very many things about this Saint, and first in the Chronicle of St. Maxentius brings forth these things: La Chaise-Dieu built by him: "In the year 1043 Blessed Robert began to build his monastery of La Chaise-Dieu in honor of Saints Agricola and Vitalis, which he himself first built and ruled for fifteen years. Of how great a life and how great merit he was, the miracles testify. But he died in peace full of sanctity on the 8th day before the Kalends of May." In the Catalogue of the Abbots p. 659 these things are noted: "St. Robert, born of free parents, of Auvergne by nation, was the first Abbot and Founder of La Chaise-Dieu, who presided there for fifteen years, and fell asleep in the Lord in the year of the Lord's Incarnation 1068 and on April 24, buried in the same place: whose Translation is celebrated on October 19. This divine Confessor was famous for life and for miracles, as is more fully declared in the description of his divine works." Thus there. But if the monastery was begun to be built in 1043, and he only presided for fifteen years, he would have died not in 1068, but in 1058, or certainly the monastery was begun ten years later. From each of these differs the tripartite book on the Life, Conversation and Miracles of Blessed Robert reported below, where in distinction 1 chapter 18 he is said to have ascended on high on the Resurrection, after the Octaves, on the third day, He seems to have died April 17, buried April 24, in the year 1067. on the 15th day before the Kalends of May, and was given to burial on the 8th day — that is, the 8th day before the Kalends of May. These things, which clearly agree for the year 1067, in which with the Lunar cycle 8, Solar 12, and Dominical letter G, Easter was celebrated on the 8th day of April; the Octave of Easter or Low Sunday on April 15; and the following Tuesday falls on the 15th day before the Kalends of May, when he would have died; and on the 8th day before the Kalends of May or April 24, when he is venerated, he would have been buried. But the temple afterwards built was dedicated by Pope Urban II, in 1095 on August 18.
[3] In distinction 2 of the tripartite book chapter 6 these things are read: "Gerald of Venna, disciple and Chaplain of Blessed
Robert, wrote the Life and miracles of the same; Gerald first wrote the Life, and so, going to Rome, he approached the Apostolic Lord, and to him he opened in detail and diligently the whole sanctity of the deed. Hearing which, the Pope and the whole college of Cardinals gave thanks to God, and even rising from the Apostolic See, he blessed the Gauls, in which Blessed Robert had flourished, for his sanctity and reverence; and by Apostolic authority ordained that the day of his passing should henceforth be held festive and solemn in the order of the Holy Confessors. And so the pupil of Blessed Robert, Gerald, And procured his canonization: returned happy to La Chaise-Dieu; and when an assembly had been held, it was commanded that through all the places of La Chaise-Dieu and everywhere in the world, the festivity of the blessed Master should be worthily and praiseworthily celebrated before God and men. Which, when all had most gratefully received, each returned to his entrusted place. Thus there.
[4] The same was adorned by Marbodius before the year 1096, But the Life and miracles which Gerald wrote in a difficult and prolix style, Marbodius, Archdeacon of Angers, amended and explained in simple and brief narration, therefore before the year 1096, in which he was made Bishop of Rennes. He distinguished his treatise into two books, of which one is on the life and death, the other on the miracles after death; whose second book's prologue indicates that both this and the earlier book were written at the request of Stephen, Abbot of La Chaise-Dieu, whose predecessors and successors you have in the Catalogue in Labbe page 660, where this Stephen is numbered in the order of Abbots as sixth. We have a parchment Codex of such ancient character Book 1 is given from 5 MSS. that it seems to have been written either in the time of the said Marbodius, or not long after his death; in which several Lives of Saints written by Marbodius are contained, and among others the Life of St. Robert, divided into two books, with this title: "Here begins the Prologue of Marbodius on the Life of St. Robert the Abbot": which Life is also ascribed to Marbodius in distinction 2 of the tripartite book chapter 2. The same Life we ourselves copied in the Cistercian Archimonastery. The same we received sent by Peter Francis Chifflet from the MS Codices of Mont-Sainte-Marie and the monastery of Acey, and we collated it with the noble codex of the monastery of Bonfont. Some abridgment of it Surius published. Book 2 from the MS and the Labbean edition. But we collated the second book, on the virtues and miracles of the same St. Robert, with the edition of the aforementioned Philip Labbe page 652.
[5] But in the year 1160 was composed the tripartite Book, by the author Bertrand the monk, in whose first distinction are contained the wonders Likewise the tripartite Book, by the author Bertrand the monk. which God caused to shine through the blessed man while he lived in the body. In the second are described the miracles wrought after his death. In the third are indicated the successors and illustrious monks of the said monastery. All of which the said Labbe published from the copy of Jacques Sirmond, and we append to the others: because the author relates things omitted by the others, which, as he hands down in his Prologue, he learned from those who conversed with him, or even what he himself, by seeing or hearing, was truly able to grasp.
LIFE
By the author Marbodius, Archdeacon of Angers, afterwards Bishop of Rennes in Brittany.
Robert, Abbot of La Chaise-Dieu, of the Benedictine Order, in Gaul (St.)
BHL Number: 7261, 7262
By MARBODIUS FROM A MS.
BOOK I.
The acts in life and at death,
From five ancient MSS.
PROLOGUE.
The Life of Blessed Robert, which one of his disciples a narrated in a truthful indeed, as we believe, but difficult and prolix style, The author strives for clarity and brevity: with simple and brief discourse, with God helping, we shall try to explain: so that both the brief narration may drive away weariness, and the simple expression may admit an easy understanding. Not that we derogate anything from the genius of that writer: but because we very much prefer the religion and authority of those who impose this business on us; whom reason seems to have drawn to this bidding. For, since the deeds of the saints are for this reason committed to writing, that the intent of all readers or hearers may be enkindled to imitate them, the writer must take utmost care that, as far as possible, he exceed no one's capacity, since this pertains to the utility of all. Otherwise the whole business is cut short of its due end, if a hateful difficulty of letters excludes those whom the grace of the matters invites to hear; or if a superfluous prolongation renders languid those whom the letter admits in any way. Wherefore it is fitting neither that effort be given to unusual or foreign diction, nor that the reading be extended with various applications. Nor indeed is it to be feared that the poverty of discourse should exhaust the riches of the matters; since rather it is to be hoped that the indigence of the poor tongue should be enriched by the liberality of matters — in a kind of cause so honorable, namely, where, if every veil be removed, the dignity of the matter guards itself. We therefore invite the reader's benevolence and attention equally, about to receive all the greater reward, the more our labor, by God's cooperation, shall have pleased. For it will profit those to whom it shall please: but to us also it will greatly please what shall profit: and so our labor becomes the cause of another's advancement, and another's advancement the cause of our reward. But we shall endeavor with all our strength that it may please, by giving effort, as we have said, to brevity — not by which we may defraud of necessary things, but by which we may cut off superfluous ones; giving effort also to mildness, not by which the dignity of the matter may be lessened, but by which facility of understanding may be conferred. But if our discourse, little refined, shall displease the readers, let at least the prompt devotion of the writer please, He asserts the truth of the report. let the truth of the report please, let the recent memory of sanctity please. For although in any time the memory of good deeds is pleasing to the faithful, yet the more vehemently it affects the hearer, since, as placed before the eyes, the present proof absolves it from suspicion of falsity. Now since enough has been said of these things, let us come to the narration.
ANNOTATIONS.
CHAPTER I.
Birth, pious education: the priesthood, the desire for the monastic life.
[2] Robert, by race an Auvergnat, by condition free, was born of Christian parents, with a mother Raingarde and father Girald, who, as is believed, drew his ancient origin from the stock of Blessed Gerald of Aurillac a. From the stock of Blessed Gerald, That he would be a servant of God from earliest infancy was shown by certain signs, which it seems not absurd to insert into the reading. His mother, pregnant with him, when, as the time of childbirth approached, she was going to a certain castle, not without God's will, urging necessity, poured out her delivery in the solitude; Born in a solitude, doubtless he was to be a lover of solitude, and to reckon this life, into which he was being born, as a way, not a fatherland. He was thence carried with his mother to the castle, and, as is usually done, was handed over to a certain woman to be nursed. When she put him to her breast, he refused to taste, not so much detesting the odor of the milk He shrinks from the milk of an unchaste nurse: as the horror of the hidden sin. This appeared at once, when he both willingly sucked his mother's breasts, and, brought for the sake of testing to the former one again, again despised her. For that woman was a harlot, and therefore the infant, when he refused the milk, damned the sin: he did not indeed know what he was damning, but God's virtue works even in those who do not know.
[3] The divine mercy therefore grew with the infant, and when he was now made a boy, he was handed over to instruction in the village b of Brioude, in the church of the Martyr Julian c, where, made a Cleric, he was also numbered among the Canons: In the church of St. Julian of Brioude he piously grows up, proceeding afterwards in time through the ecclesiastical orders until he reached the priesthood. The times of his boyhood he so passed that he escaped unhurt from those evils by which tender age, either by its own vice or another's, is for the most part infected: nay rather, meditating innocence even in his beginnings, with the fresh savor of virtues he steeped the pure vessel of his breast, so that, prevented by God in the blessings of sweetness, he could admit no bitterness of vices. Now then, full of faith in eternal things, despising all temporal things, devoted to prayer, he had placed his whole hope in the Lord, and though small, loved him with no small affection. For in the church he often passed whole nights with tears in watching, to the wonder of those who found him so, since he was unknown to the very guards. He prayed more frequently and read, so that in the one he might commend God to himself, in the other himself to God. He pursued humility and obedience, by which he so met men In humble obedience, that he might not incur the offense of God. The poor and afflicted he followed with the bowels of mercy: showing help as he could, and compassion to all. In works of mercy: The bodies of the sick, full of sores, while others shrank from them, he himself more than once handled with his hands, washed with his hands, bearing with equanimity the outward uncleanness, since he was thinking rather of the inward gains. Whence also it was believed that by the pious touch of his hands, sickness was often put to flight.
[4] Such a boyhood was followed by a better adolescence, when he used both the increases of resources and of strength for God's service. He keeps a chaste heart: For, what is wont to happen to many, at the fervent threshold of that age, when, with the wind of new suggestion striking the mind, they suffer the shipwrecks of flattering modesty, this he, foreseeing, had anticipated, and had long ago drunk in the love of chastity, so that a breast steeped in virtues could in no wise be disturbed by any foul thought. He added therefore virtues to virtues, and built up unceasingly the tower whose foundations he had laid in boyhood. The trees which he had planted in his heart were growing and bearing fruit unto eternal life. More manifestly day by day divine grace shone in him, and now not a few were stirred to live well by his word and example alike. He fasted more eagerly and prayed, He builds an almshouse: and, as much as he could, distributed with a generous hand to the poor. For he also built an almshouse in the village, that in it, as in a gymnasium of sanctity, ministering to the poor, he might be exercised continually. It is certain that, when he had given all to the poor for their use, he often added his cloak or his pallium. He clearly attended to Christ in the poor, and, reckoning little of his own, hastened to cover his nakedness. Thus once Martin, dividing his cloak with a poor man, deserved to see Christ covered with the same garment; and although I dare not compare him to Martin, I am nonetheless not afraid to compare the matter to the matter.
[5] Made a priest, he profits many by word, Meanwhile he was vigorously performing the priesthood, attending at fixed hours in the church, and offering frequently to God the Hosts for the safety of the Christian people, whom, as all one man, he bore with the ample bosom of charity. He invited sinners to penance, now striking the terror of punishments, now proposing the joys of rewards, teaching that no one should despair of pardon who, worthily converted, should groan. He promised besides the suffrages of his prayers, and by this he gained not a few continually. But even when his voice was silent, his life spoke, although when his voice spoke, his life was silent: for when he showed in himself the form of living well, And by the example of virtues: he by no means made a show of himself. He displayed gravity of manners in his countenance, modesty of mind in his walk and dress
he professed: he showed himself affable to all, while yet to each he presented the proper affection according to the diversity of condition, age, or even manners. For by this discretion the prudent man provided for the salvation of all, so that he might, as if more neighborly and more familiarly, persuade all, when he had transformed the persons of each one into himself. Finally, although he surpassed all by the merit of his life, he wished to be believed inferior to all. Amid these things he burned with love of contemplation, so that he who always wished to add better things to good things, best things to better. He had tasted as in passage how sweet the Lord is, and with the whole marrow of his heart he desired to be free for God alone, that he might drink down with the full throat of his mind the sweetness which had been, as it were, foretasted.
[6] He resolved therefore to change his place, and, leaving all, to follow Christ. He had chosen the monastery of Cluny, About to go to Cluny, he secretly departs: moved by the fame of the religion and discipline of the place. Therefore having taken with him only one companion of the road, not of counsel, he set out unexpectedly on the journey, fearing — what also happened — lest, if he should become manifest, he should be detained from his undertaking. For who of all would want to lack such a patron, who had so often met the needs of so many? He was an eye to the blind, a foot to the lame, clothing to the naked, food to the fasting, a man and father to orphans and widows, an opening to the closed, a roof to pilgrims, medicine to the sick, burial to the dead. When therefore it was discovered that he was secretly departing (for the household, marveling at their departing lord's solitude and taciturnity, Unwilling he is brought back: had a little later divulged the matter), they all hastily, as if anxious for the public safety, followed the fugitive, held him, brought him back.
[7] The holy man blushed, and grieving that his purpose was not so much impeded as made manifest, from sickness of mind he contracted a disease; whence, when he had begun to recover, understanding that he had been called back by God's will from the place to which he had intended — because perhaps elsewhere he could profit more — He goes on pilgrimage to Rome. he tried whether he could fulfill what he desired even among his own. But since none of his domestics gave assent to his saving admonitions, pressing his purpose irrevocably, he set out for Rome, that by the intercession of the Apostles he might obtain from God the counsel which he desired: but what he desired was this, that, removed from the frequency of men, he might build a monastery in solitude, where, under the habit of religion, he might lead the canonical life with two or three, professed to God alone. Returning from Rome, hesitating nothing in faith, he awaited what he had asked for; but he was delayed somewhat, I believe so that by delay desire might grow.
ANNOTATIONS.
CHAPTER II.
Two companions taken: departure to the desert.
[8] Meanwhile a certain soldier, compunct by God's inspiration, came to the man of God to ask counsel, He receives a penitent soldier: how he could, by worthy satisfaction, blot out the magnitude of his sins, by whose conscience he was tortured: saying nothing was so hard which, for recovering God's grace, he would not undertake. He received from the Saint that, leaving all, he should transfer himself to Christ's military service. When he answered that he would indeed do this, if it could be done with him, most willingly, the man filled with God understood that he was divinely destined to be his companion and the minister of his will. Rejoicing therefore not a little, he opened the whole secret of his desire, promised himself as companion, He takes up a companion of the solitary life: confirmed the pact, dismissed the man glad, giving him the business of seeking a place fitting to this purpose, and of taking on, if possible, a third companion for himself. He dictates the fitness of the place, namely some church in the desert, though deserted and in ruins, yet parochial, where from the labor of the hands or from the roots of herbs some kind of food could be acquired — parochial, as I believe, lest, if they should place a new oratory in another's place, they should seem to bring injury on the old places; nor indeed was it fitting that what they had disposed to take up only for the cause of heavenly reward should be darkened by even the shadow of any earthly cupidity. The soldier therefore, now full of faith and constancy, that God's clemency might prosper his undertaking, resolved to go to the memorial of the blessed Virgin at Le Puy (Anicium), knowing that nothing was more effective for obtaining than if he should use the patronage of the Mother with the Son. He rejoices at a fit place found by him, Hastening there, behold, on the road by God's command he finds prepared what he sought: that is, an old church, surrounded by a vast solitude, answering to his wishes in all respects. His pious desire was heard before his prayers; and by the merits of the Saint the effect preceded the petition of the minister. Yet he pressed on where he had begun, so that in the place of prayers he might render thanks: he adds also prayers, that God's mercy might bring to an end what he had begun in them. Returning to his Master, he announces what he was bringing, sets forth the solitude of the place and the other opportune discomforts for living a strict life. The man of God, rejoicing, gives thanks, and exhorts the brother's diligence to pursue the rest vigorously. One thing was lacking to his wishes, that they should find a third companion of so great a purpose; for among two the third is wont to be as it were the bond of charity, and under this number they seemed more fittingly about to serve the three-and-one God, unanimous. Shortly there was added what was lacking, Indeed also another companion acquired: the divine grace following the industry of the Soldier; for while he, having returned to his own, was thinking about acquiring a companion as had been said, and did not hide in his face the habit of his changed mind, he was asked by a certain intimate friend of his, also a Soldier, why, contrary to custom, he appeared thoughtful: "I would tell you," he said, "if I knew that you would faithfully keep what I entrusted to you." He at once gives the faith which was asked, and hears in order what he asked: he conceives, in the midst of hearing, the love of virtue, and, provoked by the example of his comrade, he is vehemently enkindled to undertake the purpose of so great a perfection. At last with submissive prayers he asks that the man of God might introduce him, a sinner, and that he might not be judged unworthy of the fellowship of such great praise: he offers himself, not as a companion, but as a minister; and promises, under the pledge of faith, that he will never desist from the tenor of this profession.
[9] So the first Soldier, having won the next, returns glad with his companion to the Master. He rejoices at the spiritual increase, He sets before them the troubles of this life: and commending to God with prayers the fruit of the seeds which he had cast, addresses the new recruits of the divine warfare: "I congratulate, O sons, your ready devotion; and, conscious of my own infirmity in the way of God, which he himself asserts is exceedingly strait and arduous, I desire to have you as companions and supporters. But I understand that we must greatly fear lest rashly we bind ourselves to a most laborious service, while we consider only the first things: for it is not to begin good things, but to complete them, that is praiseworthy, because the one happens sometimes by impulse, but the other always by virtue. To this, not to propose the highest things is tolerable, on account of human frailty; but to fall from one's purpose is damnable, on account of diabolical transgression. See therefore diligently, and again and again consider with yourselves, lest, while you strive for the summit of perfection, you become to yourselves, which God forbid, the cause of greater damnation. Set before your mind, while it is permitted, all the comforts which you are disposing to lack; and on the other side, the many and great injuries to which, bidding farewell to the world, you deliver yourselves. Hunger, thirst, cold, nakedness, vigils, labor, abjection, contumelies, and finally whatever men flee, you are to pursue: beware lest, while those things pursue you, you flee." He said such things, not to deter them from the saving undertaking, but to fortify them beforehand against all things to come, and by this to render them robust for enduring, whom no variety of temptation should find unprepared. But they, nothing moved from their purpose, nay, much more animated by the holy man's discourses, promise, Christ helping, that they will not be broken by any adversities, And finding them well resolved, nor will they waver by any memory of pleasures; that it is enough for them that they had sufficiently experienced the difficult ways of sin, and understood that they had wearied themselves without cause: that they wish henceforth to serve Christ, whom one cannot serve without reward, since this very thing — not to serve sin — is a great reward. Moreover, God had utterly provided for their infirmity and ignorance, who had given them such a Master, by whose word they could both be taught and by whose example they could be confirmed: for he knew both to insinuate what is to be done, and to do the things insinuated; wherefore they promise that they will cling to him and devoutly serve him in all things. To this the holy man, assigning all to God, nothing to himself, says: "God is able to stabilize those who waver, to instruct those who do not know: nor is any incursion of a contrary power to be feared by those whom the supreme power shall protect. He will protect, no doubt, those serving him, who is wont to protect even those not serving him, that they may serve him. Wherefore, if you have firmly decided to cling to God, you have me as a companion or minister — would that I were as necessary as I am devoted. But beware of the inconstancy of the human mind, and yet, unless it be troublesome, entering the church, through the intervention of the Martyr Julian, implore God that he may provide for you more useful things." They enter the church, pray prostrate, return more firm.
[10] He approaches the place obtained from its own lords, He had sufficiently tested their faith; the time had now come for departure. This only remained, that the place granted to him by God should also be handed over by its earthly lords. Having therefore taken with him one of the two, he goes to Le Puy. There the lords were staying, two noble brothers, both Canons, one also an Abbot; one named Arbertus, the other Rostagnus. The Abbot Arbertus was afterwards the disciple and monk of the blessed man himself. With these he easily obtained what he wished, whom the fame of his sanctity, on account of the nearness of places, could not hide. All things therefore being prepared according to his wishes, on the appointed day he seeks the desert with two disciples, of whom the first was called Stephen, the following Dalmatius. They find thorns and briars, horror together with solitude, and finally a place lacking in all goods, except that for them it was a good to lack all goods; for the further they might be from men, the closer they believed themselves to God; and the more temporal things they lacked, the more eternal things they were going to receive.
[11] He consoles those affected by the reproaches of neighbors: The difficulties of the place were increased even by the perversity of the neighbors, who, similar to wild beasts in savagery of morals, oppressed with reproaches and threats the servants of God, whom they should have supported, even judging them insane, who, having nothing, had begun to inhabit a barren place which they themselves would not have endured, even if they had brought supplies. For those who had entered the contest against the devil were now attacked by his members. How many troubles they felt and suffered there, we think to be expressed by silence rather than by speech: for most often taciturnity intimates the whole, while loquacity scarcely absolves a part. But they resisted adversities by suffering, and conquered those who attacked them by not fighting back. The third strengthened the minds of the two, as a veteran encouraging recruits in the battle-line, teaching that if they had overcome the first attacks of the enemy, they would overcome the following ones much more easily: for as much fear grows to the vanquished, so much confidence is increased to the victor. Thus he rendered them not only victors in the present, but also more ready for future contests.
But if later a more vehement temptation should press upon them, he now declared it most shameful if they should fall in the second encounter, He renders them strong and alacritous to undertake any contest: who had overcome in the first — since they, having tested by the experience, he had made more learned by the fight and stronger by the victory. And in this way the man skilled in spiritual arms strengthened the rude and failing minds of his fellow-soldiers, and thus, as by a certain art, propagated in them the patience of labor, using the hope of following victories to accomplish the earlier battles, and the remembrance of battles accomplished to acquire following victories. He also instructed them from sacred authorities, that they should rather choose to be afflicted a little with the people of God, than to have the temporal enjoyment of sin: since this part is followed by eternal damnation, that by everlasting felicity. Wherefore they should look to the reward, look to Jesus the author and consummator of faith, who, with joy set before him, endured the cross, despising the confusion. With these and other such things he used to restore the wearied minds of his companions now and again, when neither the commonality of labor nor the peculiarity of fraternal solicitude wearied him; and in a short time he rendered them so constant and perfect that they not only joyfully bore whatever troubles, but even prayed for those persecuting them.
[12] A little cell therefore having been built near the church, I believe of branches and leaves, They laboring bodily, they divide between themselves the domestic care, so that those should work with their hands for food, and he should devote himself to reading and prayer. They labored by working with their hands, he also labored often by bending the knee: their bodily exercise drew forth sweat, his heart's compunction poured over him with tears; their fatigue was refreshed by resting, his weariness by reading. He profited all, He himself profits them spiritually, as each did; yet more than the two, because the third labored. For he insinuated God to them through the teaching of reading, and them to God through the instance of prayer; so, when he sowed to them his spiritual things, it was not so great if he reaped their carnal things. In the oratory, which they had somehow repaired, at fixed hours both by night and by day they poured out common prayers; their sparing and dry food, with thanksgiving, they took together — the greatest part of which was reserved for the poor and pilgrims, if any perchance turned aside to the place: it was their custom, if they had anything, to give to every asker; and so the blessed man had instituted his companions, that they should unhesitatingly give everything, not thinking of the morrow.
CHAPTER III.
Alms given and received. Several monks admitted. Miracles wrought.
[13] All food given away in alms, On a certain day, the Brothers having gone out to their work, when he remained alone in the church, as was his custom to offer daily and continual tears with prayers, he hears the voice of one asking alms: he rises in haste, enters the cell, gives all he finds. All that was a part of bread, which had remained from yesterday's supper, yet sufficient again for three at table, whose refreshment, namely, differed little from fasting. When they returned from work, food was lacking: at which, when Dalmatius took it ill, the holy man quickly stopped the complaint by bringing forth in the midst the words of the Lord Jesus Christ: "Be not solicitous," he said, "for your soul, saying, 'What shall we eat, or what shall we drink?' For your Father knoweth that you have need of these things." Matt. 6:31 The event, following this saying, at once confirmed it, not without a miracle, the imperfection of the doubting Brother being noted. Abbot Arbertus, who, as was said above, had granted that place to them to have, not ignorant that the voluntary poverty of the saints was being afflicted by the sterility of the solitude, sent them three pack-mules for a blessing, loaded with bread and wine. So the messengers present two to the blessed man, He receives abundant bread and wine: announcing that the third had failed on the way in a rather unusual manner: for neither was it inferior in strength to the others, nor had it given before any traces of failure. At these things the holy man gave thanks, and, as he was always of simple and prompt eloquence for edification, with a cheerful face he turned to the Brothers and said: "Let our beloved Dalmatius learn to hesitate no longer in the faith of Christ, when our confidence has been rewarded us with a present recompense, and he sees himself, in punishment for his murmuring, stricken with a small but manifest and sufficient penalty for his correction: for let him know that that part which has remained is his; it has not been taken away, but deferred, that he may not doubt that his faith, which had failed, is to be restored to him." O how great is the virtue of faith, whose failure even beasts of burden feel!
[14] He instructs the neighbors: Using these and such discourses frequently, he not only instructed his companions, but also mitigated the pristine savagery of the inhabitants; and little by little, stripping them of their brutish morals, he made, as it were, men out of beasts, by a greater miracle certainly than if, as is found in fables, he had transmuted human bodies into beasts. He lifted the eyes of their mind to the recognition of the Creator of all, and easily convinced them that besides him there is no rest for souls, by enumerating the labors and perils of worldly life. Thus it happened that some, laying aside the belt of military service, and clinging to his holy company, consecrated themselves there to Christ's service forever; He admits several novices, but also some of the clerical order, taught by his instruction, preferred the solitary and needy life to domestic delights. The number of his disciples therefore growing, the observance of religion also grew, which the rigor of censure did not so much extort as the perfection of charity offered. For besides those things which were instituted commonly for all, each one added something over and above from his own: and there was in that poor little flock of Christ a notable traffic of sanctity, since each added to his own virtues whatever he had seen in another imitable. And by his own example he rouses to every perfection: And since to those who had nothing, for Christ's sake, poverty itself sufficed, only the insufficiency of sanctity vexed them. For what the dishonorable love of money is wont to effect in the avaricious — that they hold whatever is acquired as of little worth, as long as they gape only for things to be acquired — this was worked in them by the most honorable love of justice, and a certain inexplicable, if it may be said, avarice of religion. Their intention was preceded by the standard-bearer and master of so great perfection; who, forgetting what is past, and extending himself to the things before, after the manner of the Apostle, followed after the destined goal, until he should apprehend: and by his example was supported the following of his disciples. Phil. 3:14
[15] The opinion, therefore, of such holy conversation excited the neighbors from afar to praise God. There came to the merit of life so great a power of miracles He shines with miracles: that already in those places no one doubted that the holy man had plainly merited from God the grace of healing: which he so administered to those faithfully asking, for the guarding of humility, that he imputed the divine benefits not to his own merits but to those of the holy Martyrs, namely Agricola and Vitalis, in whose church he served. But even the demons did not keep silent about his merits, when they were driven from possessed bodies by his command.
[16] A woman possessed by a demon, the wife of a certain peasant, the faith of friends had brought to him to be cured; A woman possessed, with the devil insulting, and when she had been scarcely brought into the church where the holy man was praying, the enemy who possessed her resisting, with earth-thundering mouth she began to hurl threats and insults against him. "Robert," she said, "Robert of La Chaise-Dieu, why, a stranger, do you attempt to drive us from our seats? We will rather quickly drive you with your own out, piling up the intolerable troubles which you will suffer with burning. Nor will your Colleagues — Agricola of Bologna a, Symphorian of Autun, Marcellus of Die, Privatus of Mende, Julian of Brioude, whom you are preparing to join yourself to attack us — profit you." The devil saw these things coming — namely, that a place was to be founded there, which would be called La Chaise-Dieu by a new name, And foretelling the future and the relics of the saints whose names he recited were to be brought there: and although he foretold good things unwillingly, at least he lied about things that would not be profitable, as he wished. This only he foretold of the future freely, that the place was to be burned in a conflagration; but in this he profited more by foretelling than afterwards by inflicting: by foretelling, he fortified the patience of the saints; by inflicting, he proved it. Meanwhile the woman, raging with leaping and runnings through the church, with sudden impulse turned toward the altar, as though about to lay her hand on the sacred spoils. The holy man, pitying the madness of the unhappy woman, with his prayer for a while deferred, comes forth to meet her; and with a little rod which he was holding, he lightly struck her, and rebuked her more severely; then, turned to the demon: "In the name of the Lord I command you," he said, He frees her: "go out, give glory to God, and, expelled, do not return any more." At this voice the woman fell down, and, with the enemy departing, worn out, at once slept. After a little, being wakened, with her mind now sound, but her body still wearied, she asked bread to be brought to her; which, blessed by the man of God, she eagerly took; and thus made whole, she returned to her own, and lived also long afterwards, carrying about the example of a living virtue.
[17] Likewise a certain peasant named Constantine, living near b St. Victor, when he was so full of a demon And a possessed peasant, that, sparing no one, he attacked himself with his teeth; yet the mere presence of the man of God openly professing, he feared. His people, having bound him with ropes over his whole body, and carrying him as though dead on a bier, present him to the same Saint, very fearful and struggling. He, having made a prayer over him, and looking at heaven with eyes and mind, having adjured by the name of God the enemy, commanded him to depart. Already the power of his words was known to the adverse spirits, and what he had commanded it was wrong to transgress. At the first voice of the commander, therefore, the adversary, terrified, and forced to dismiss the captive vessel, rendered him — the only thing he could — wearied and vexed. The man, a little later refreshed, having taken the Eulogies c which the Saint offered there, returned to his own sound and rejoicing.
ANNOTATIONS.
CHAPTER IV.
The monastery built. Various miracles. Pious death.
[18] The fame of these things, spreading, had stirred many from their seats, and, about to see the new example of ancient virtue, With many flowing thither, nobles as well as common people flowed together from everywhere: whom he received quite courteously and kindly; and since he did not have bodily food in the solitude which would suffice for so many crowds, he set before all the word of God, by which, as with bread or fishes or various dishes of delicacies, he fattened the souls of the believers. All marveled at the modesty of his countenance, and the spiritual eloquence of his mouth, adapted to each one: by which he so changed the souls of some, that, the pleasures of the present life suddenly despised, they burned only with the love of future blessedness. But since many were proposing to serve Christ only under his leadership, That they might serve God under him; and there was no small multitude of those competing, and the cohabitation of many the vastness of the place as much as the diversity of pursuits seemed to exclude, there arose
a new counsel from necessity, the difficulties of things also serving the divine a dispensation: that a monastery should be built there, With mature deliberation, in which, as in the Lord's sheepfold, under regular and monastic discipline, those whom God had gathered might unanimously dwell. For the building of which the devotion of not a few of the faithful opened the way, who in rivalry willingly offered estates and money for these uses. The servant of God, seeing an occasion for so great a good divinely prepared, and truly knowing that it pertained to the peril of his soul if he should, out of regard for his own quiet, fail the salvation of so many, having held deliberation on this with his brothers — with the assent and counsel also of Renco, Bishop of Auvergne, of blessed memory b — clothed himself in the laborious charge, c and began to build the monastery with the highest rejoicing and favor of all, next to the little place where he had before dwelt. He builds the monastery: He had once desired a solitary life with few, and had decreed to receive no money or possession from anyone. But when these too had been obtained, and more prosperous things followed from the affluence of divine liberality, lest he should seem ungrateful for heavenly benefits, from the offerings of the faithful, which they had contributed either spontaneously or at his exhortation, he prosperously consummated the work begun.
[19] At that time Henry d ruled the Franks, and Leo IX e held the Apostolic See. The aforesaid bishop therefore went to the Pope, the holy man to the King of the Franks, both about to seek for the stability of the new place He obtains confirmation from King Henry and from St. Leo IX the Pope: the strength of their authority and fitting privileges. To both it turned out as they wished, the King not only confirming the grant of what had been given or was to be given to that monastery, but also honoring the house of God and the holy man with royal gifts; and the Pope strengthening the plan with Apostolic decrees, moreover commanding that the man of God, whose fame of sanctity he had heard, though unwilling and resisting, should be placed over the Brothers.
[20] He is made Abbot: So it was done, and with the monastery dedicated with the greatest rejoicing of all, the blessed man received the monastic habit and governance with a blessing, compelled both by the prayers of the Brothers and by the authority of the Bishop. Otherwise he thought it safer to be ruled than to rule, and to give account only of his own life than of the lives of many; who nevertheless sufficed for both by the help of God, since he had presumed neither by his own strength. For how great a vigilance of industry shone forth in him toward his subjects after he had received the care of governance, and how great a simplicity of mind toward God, the frequent showing of signs testifies to the one, the spiritual increases of his labor to the other. For besides the not small multitude of seculars, whose souls he won by the word of his preaching and the example of his life, also by the suffrages of his prayers — of whom he acquired nearly three hundred monks (besides about fifty churches restored to the service of God after long desolation) — He has 300 monks under him, this is held to be the principal thing, that he transfused the form of his unique simplicity and charity into his disciples, and to the very place of which he was the founder he is seen to have left, in the form of an eminent dowry, a hereditary sanctity. He restores 50 churches, But concerning miracles we touch on a few briefly, with this faith, with which those who assert they saw them handed them down to us. He shines with miracles: For the rest, his whole life on earth was a certain great miracle; if, however, some are more easily caught by outward signs — not because those are greater, but because they are less capacious, whom the wonder of carnal senses is wont to lead more — neither is there lacking here matter, by which service may be done to the utility also of such.
[21] A soldier of Mont-Guascon, whose name was Bernard, suffering for three continuous years from a disease of the kidneys which the physicians call nephritis, Those laboring with nephritis are healed, when by sprinkling holy water over him and praying more devoutly, he not only freed from the discomfort of the body, but afterwards, having been made a monk, consecrated to Christ's army. Dropsy, Likewise another, laboring with dropsy (aqua intercute) through the corruption of vitiated blood, and with the fomenting of natural heat now sunken down, about to be at once overwhelmed by the abundance of superfluous humor, he restored by the imposition of his holy hand. A demoniac boy also, deprived of the use of his legs and of his tongue, the son of a certain peasant dwelling below the place which is called Mont de la Chaux g, with the same power, by the imposition of hands with the power of prayer, he healed; A mute and lame demoniac boy, and by a triple miracle on the same person, he gave voice to the mute, walking to the lame, liberty to the captive. Likewise, a demoniac being presented to him, when he had offered holy bread at the very door of the church, Another demoniac, the enemy not bearing the power of so great faith, with horrible noise and intolerable stench, departed, and dismissed the man whole. A woman, dissolved in all her limbs, Paralytic: who was present at the sacred mysteries while he himself was celebrating Mass — being brought, namely, not on her own feet but in the hands of others — faithfully hearing his voice, in which he was discoursing to the people about the praises of the perpetual Virgin on the feast of her Annunciation, was at once restored to health. Nor did the effect of so great virtue lie hidden from the bystanders, since from the shaking of her nerves a crash issued, which struck sudden terror — as of the ruin of a roof — on those present.
[22] Let it suffice to have memorialized briefly these few things of the miracles of this Saint, so that neither the firmness of the more advanced may be burdened, and the faith of the simple may be strengthened. For setting aside mention of such virtues (of which, as is said in lawsuits, Beyond the rest his constancy in virtue stands out: the place is common, since they do not always happen to the good, and sometimes also to the evil), the sole constancy of life of the saints suffices the prudent for faith as well as example — a constancy which none but a good man could attain. For what can ever be more worthy of miracle than, in so great a variety of worldly things, to keep an immovable habit of mind? Which this blessed man so kept fixed by divine gift, that he could be moved from his holy purpose by no diversity of ages, places, times, or fortunes. One thing he had asked of the Lord, this he was seeking — namely, eternal dwelling in the house of the Lord — in regard to which he counted as nothing whatever of pleasure or trouble of the present life. Thus it came to pass that through the course of a brief labor (for all that passes is brief) he came to the prize of eternal rest, having by a happy exchange gained heavenly things for earthly. He foreknows the day of his death: He is believed to have foreknown the day of his death. With the brothers having been called to him, after the words of exhortation in which he instructed them with divine admonitions, he kissed each one and bade farewell; and thus, turning to God, commending himself and them in prayers, full of days he slept in Christ; and was buried on the 8th day before the Kalends of May in the new La Chaise-Dieu which he himself had built, the Lord Jesus Christ reigning. h
ANNOTATIONS.
BOOK II.
Miracles after death
From our old MS codex and the Labbean edition.
PROLOGUE.
[1] Frequently you ask, distinguished man — nay rather, under the figure of the assumed petition, much more strongly you command and compel me — that to the earlier little book which I composed on the life of Blessed Robert in simple speech (would that it were as efficacious as willing), I should attach the following work on his virtues according to the titles of the first writer. The injunction of your repeated kindness honors my littleness, but the assumption of a grave labor burdens my infirmity. For neither, if the earlier one had displeased you, would you demand the following work from me so instantly; nor in turn can what pleases be carved out without labor and industry. But neither am I so inept that, if I do anything good, I should arrogate this to my own powers, and not rather to Him from whom all good things proceed; nor so unfaithful as to despair of divine help in honest and pious labors. I rejoice, therefore, that that little work pleased you, Father, and the holy Brothers, and I give thanks to the divine grace through which it pleased. But I also undertake what remains, relying on the same divine help, which the intercession of the blessed Patron about whom the discourse is undertaken, and of your sanctity, promises to me — not the presumption of my merits, which are either evil or none. To me therefore whatever shall be erroneous will be imputed, to heavenly grace, whatever shall be right. Nor let the unworthiness of the writer, I pray, prejudice the dignity of the cause undertaken, since on the contrary to humble slaves honor is often shown for the sake of their lords; nor let the faithful reader attend not how but what is said, since often, for the facility of discourse, things true are spoken thinly, and false things copiously. For saving foods are served in earthen vessels, and in golden cups deadly poison is sometimes mixed.
There followed a very long apology for St. Robert, as though some were arguing that he had perverted the order of sanctity — he who, starting from the highest perfection of the contemplative life, descended to the more laborious and more imperfect ministries of the active life; which the author shows that all the greatest Saints had done for the sake of love, spending almost the middle part of his little book on this discourse. We think it enough that the whole matter can be read in Labbe, and, for the sake of brevity, we omit it.
HISTORY OF THE MIRACLES.
[2] On the very day on which the body of the blessed man was lying to be given to burial, a one of his older disciples, the others being busy about the pious funeral rites, had withdrawn alone into a separate place, as one who, on account of long custom, was suffering the sudden destitution more familiarly. When, wearied with excessive anguish of grief, and cast down in mind, he had sat down, as is wont, from sadness sleep crept in. And behold, with the light of his mind divinely opened to him, he sees a globe of fire descended from heaven, and standing over the place where the holy body lay; by whose shining splendor whatever was near was vehemently illumined. He is seen to be led by the Mother of God into heaven: And while he was amazed at the horror of so great a vision, there is present, attended by heavenly legions, a woman of inestimable beauty, emulating by her proper splendor the brightness of the foregoing light, whom, from the majesty of her countenance and habit, it was clear to be a Queen. She, standing on the fiery globe above the bier, with hand stretched forth took hold of the right hand of the one lying, exhorting him with the address of a caressing voice to rise and ascend with her. So with hands clasped, going by a straight road toward heaven, with the light accompanying them, when they now seemed to touch the parts of the air, a great right hand being sent forth from above, and heaven being opened, they were received.
[3] Let there be no doubt to anyone that this was the Mother of the Lord, who, with Christ receiving her, brought the soul devoted to her, after the labors of the present life duly finished, into heavenly joys. For the holy man had especially, after Christ, consecrated himself to her service;
and while living in the flesh, he loved her spiritually with so impatient an affection, that even when the subject was something else, he could not refrain from her praises, and in his memory of her, even when sleeping his mind kept watch. b He bore the image of Christ and Mary deeply impressed; this, as a unique and sweet deposit, he cherished in the glad bosom of his mind. On account of his singular devotion to the Mother of God: He had bound in his heart this double pearl, of unequal indeed but inestimable price each, to which at every hour he would recall the eyes of his secret love with insatiable desire. Always in his mouth were Christ and Mary, chastity and mercy: Mary the gate of heaven, the star of the sea, the refuge of the wretched, the rose of modesty, the lily of chastity, the gem of virginity, by names varied for delight, he called. If anyone wished to deserve the grace of Christ, he judged that first the Mother should be approached, as another mediatrix of God and men — since to her the Son had delegated the secondary parts of reconciliation, so that He himself commends to the Father those whom His own Mother has commended to Him. This fervor of the Master the devotion of his disciples even to this day proves and reproduces: who, by his tradition, in the monastery of La Chaise-Dieu commonly and gratefully pay the praises of the daily office to the glorious Virgin. Wherefore it ought not to be doubted that the blessed soul was led into joy especially by her, to whom, saving the privilege of the Deity, he had striven to serve most. Nor did there fail to this aforesaid vision the authority of the whole divine Trinity; since both in the fire the ardor of the Holy Spirit, and in the right hand the fortitude of the Son, and in the appearance of heaven the majesty of the Father, shone forth signally.
[4] Likewise a certain man, an inhabitant of the Velay territory c, was seized for two continuous years with quartan fevers. He, with the desire of imploring health, having wandered around many memorials and sepulchres of the saints for a long time, his effort being consumed in vain, had heaped the trouble of unseasonable labor upon his perilous sickness. Nor was he being deceived either by fault of his own unfaithfulness or by the impotence of his patrons, but by the merits of Blessed Robert, The quartan fever is cured: as afterwards became clear, he was being preserved divinely. For on the very day of his burial, before the place of the sacred body (whither the fame of the venerable death, spread round about, had hastily brought him amid the mixed crowds), prostrate on the ground, not without certain confidence of obtaining health, when he had implored a remedy at some length, while praying, sleep stealing on him from heaven, he gently fell asleep. Meanwhile, by the hidden effect of the divine majesty, through the merits of the blessed man, the passages of his veins being warmed, the noxious power of a long-sluggish cold began to be relaxed; and through the whole body, with the pores opened, to flow out along with the feverish streams. The unburdened nature of the sleeper felt the remedy; and the man, without delay or trouble of medical cure, suddenly freed from every discomfort, wondering at himself as another, seemed to himself to rise again while he awoke. How great thanks he then gave to God for the recovered health, with what voices he called on Robert, only he can estimate from his joy, who has measured joy by preceding trouble. For as he rejoices more who has escaped a greater danger, so he gives greater thanks who rejoices more. The opinion of this so great virtue, by the reports both of those who had seen and of those who had believed, swiftly spread through the neighboring regions, drew flocks of the sick and weak to the sacred sepulchre of the blessed man, as to a certain lavish workshop of dispensing gratis health, newly made open to all the ailing, by diverse roads in like manner.
[5] Among whom a certain wretched old man (to whose misfortune, to the double discomfort of old age and of poverty, there had been added the grievous and indeed worst burden of blindness) his anxious consort of the bed placed at the sepulchre of the Confessor. Where, when for three days that blind man, with untiring zeal fixing the eyes of his mind on Christ, often repeated the name of Robert, on whose patronage he was trusting, nor did he relax from prayers even for a moment, the woman, offended, as it seemed, by her husband's importunate garrulity, said: "Cease at last to bring trouble on those present, if you do not fear to do injury to him who is at rest. The blind man is illumined: For you, who think you cannot be heard by the Saint unless you cry out too much, while you implore the light you have lost, defame the hearing of him whom you so strike; nor do you deserve to obtain what you pray for, while blind you command a deaf man. Rather wait with silence, and pour out your prayers in the chamber of the heart." He shuddered at this voice with such indignation, that he judged it not so much the simple eloquence of a woman as the fraudulent hissing of the serpent. "Spare, spare, woman," he said, "from speaking foolishly, and from cloaking impious blasphemy with the image of faith. Do you so suspect the delicate ears of the Saints, that you think they are killed by too loud cries? Rather, taught by the divine teaching of Christ, what they often do not give to a friend asking, they at last grant to the importunate knocker." And at once, turned to the Saint, he began more insistently to cry out the pious name, imitating the Evangelic blind man, whom the crowd more kindled to prayers, rebuking him to be silent. The piety of the priest, long ago moved, had obtained from God the power of restoring light to the blind man; but he tests the asker's faith while he delays to give what is asked, and at the same time the benefit more desired becomes more pleasing. While, therefore, the man persisted in prayers, a hidden virtue gave a manifest effect: and the thick cloud of darkness began to be torn away, so that — as if at a distance now, to his marveling eyes, though they did not yet see the light — his blindness appeared, as if you should hold a veil before those seeing the light. The man hastily brought his hand to his palpitating eyes, and wonderfully, though touching nothing, wiped off whatever was hindering. A wondrous light shone upon the long-buried orbs, and soon rendered the whole substance of his kindled body clearer. He broke the silence, not containing itself, by the measure of joy: and himself a fitting preacher of the new miracle, through the whole basilica suddenly began to thunder thanks mixed with praises. Who then of those present there could be silent about God's proclamations? Who did not sing the merits of Blessed Robert? For by manifest proofs the virtue stood out as undoubted, since the various objects offered him, the blind man formerly, by their distinct names, now by indications of vision designated them, and was not deceived by distance of colors or of any form.
[6] Let biting envy here find, if it can, a place for calumny; with the merits of St. Robert invoked: and, to pervert at least what it cannot deny, let it try to invent something from hatred: but when it shall find all its efforts to be utterly failing in useless labor, let it believe at least to itself what it perhaps disdains to believe to us; and by the example of that insane prophet rebuked at last more disgracefully by his own she-ass — that is, by his own foolishness — let it come to its senses. For will it not perhaps contend that the whole effect of the wonderful virtue is rather to be ascribed not to the merits of the holy man, but to the faith of the one asking? But this was the asker's faith, that he could obtain the lost light through the prayers of Robert; and therefore he cried out Robert's name more often. Either therefore what he was asking he obtained through the merits of that Saint, or the faith itself by which he was asking profited him nothing for obtaining. For before this also, certainly by the Christian faith, he had implored the lost light at the sepulchres of other Saints, and yet had nowhere deserved to be heard. Finally, if the whole bestowal of the benefits were to be imputed to the faith of those asking, no thanks would be given to Christ, who often, when he had bestowed various remedies of benefits on those laboring, yet did not keep silent about the merit of faith, saying: "Your faith has saved you" — that is, has obtained that you should be saved; not by giving the power, but by deserving the grace from me. The faith of the asker therefore empties neither the power of the giver, nor the merit of the patron.
[7] Behold also another evident document of wondrous sanctity. From the Limousin district, a certain wretched woman, An energumen is freed, devastated for about twenty years by the frequent incursions of an evil spirit, was at length brought by faithful persons to the sepulchre of the blessed man. Indeed the hostile power had not been wont to vex her with continual fatigue, as is usual, but in the manner of a chronic passion more grievously to torment her at intervals. And so while she, placed before the place of the sacred body, as a defendant before a pious judge, was awaiting the sentence of her absolution, with all those present in suspense, she suddenly began to be convulsed in the whole body with so great tremors, that the horrible face of the suppliant threatened rather the expectation of death. For the spiritual wickedness, unable to bear the presence of a certain invisible majesty, was trembling; and while it hastens to abandon the substance it had wickedly invaded, terrified as if by an unexpected arrival, running about everywhere with the exits closed, it shakes its prison trembling. For it holds for a time, that the censure may torment the robber, and at the same time the miracle of the future purgation is commended by showing before the eyes the magnitude of the horrible plague. While therefore in this so foul an appearance she had offered for some time to the bystanders a pitiable spectacle of her own calamity, suddenly the woman burst forth with a voice, and with cries often repeated began to invoke the aid of St. Robert. Meanwhile d the sacristan (mansionarius), having taken the water of the sacred sprinkling, sprinkled it into the mouth of the crying woman, and as by a rain sent from heaven suddenly quenched the whole fire of the cruel suffering.
[8] O the truly wonderful merits of the pious Confessor, who through the office even of a humble minister puts to flight the power of the enemy. This is plainly the mark of a certain eminent virtue, At the command of the sacristan: which cannot come to any of the saints at random. Christ gave to the Apostles this, that in his name they should command the evil spirits; which the Apostles most often did themselves, but rarely through others whom they should command. This once did the great and wonderful Elisha presume, by the touch of whose sacred bones the body of a man rose again; nor yet could the servant, sent ahead with the staff, raise the dead son of the great woman at his command: not that confidence in the prophet's merits deceived him, but because not even to the perfect is such abundant grace always conferred; but those to whom it is at any time conferred, can in no wise be doubted to be perfect. The woman therefore, having fallen, lay on the pavement for some time without sense, so that to all she seemed to be no other than dead. Nor was it a great business for the Saint by his living merits to raise even the dead, if perhaps what seemed to be was. As therefore soul or sense returning after a space, with eyes opened, with quiet, in the manner of that ancient Tabitha, she sat up: and for the received health of mind and body, she gave as many thanks as she could to the servant of God, Robert. Then those present, who had been there and had long been awaiting the outcome of the matter in amazement, seeing so great and so evident a miracle, in rivalry thundered the praises of God with pious cries. But also the woman, returned unharmed to her country, herself carried around the example of the wondrous virtue which she had felt.
[9] Likewise, a certain man, an inhabitant of the Forez territory e, brought to the sepulchre of the blessed man his son, for a long time already condemned to a contraction of the nerves, so that he seemed not to walk but rather to crawl, to pour out pious prayers for the health of his said offspring; He is cured, grievously contracted: and there for the space of one week, persisting with tears and vows, was faithfully awaiting the help of divine mercy. Meanwhile on a certain day, while the Brothers were celebrating the offices of the Masses, the boy began to be agitated by sudden motions of the nerves; and to be moved by the pulses of nature somehow reviving, so as to try to stretch the long-torpid legs. He tried, as though hesitating what to move: and behold, by a certain impulse, with a noise from the skin, the nerves were stretched out, so that now, even if he tried, he could not
desist. Without doubt a heavenly power was breaking the too-narrow bonds of the long-captive nature; and what was being exercised was not within human power. The lame boy is at once raised on his disused feet, and with a faltering first step is compelled to walk. Those who beheld it run up straightway, weeping for joy, and with hands put forth everywhere, with the praises of God lead him, raised, to the altar. Such joy arises among all as the manifest proof of heavenly presence deserved. Yet above all the proclamations, the rejoicing voice of the father echoed more festively, to whom the more eager cause of rejoicing gave greater matter for exclaiming. Thus, with his son on solidified legs, returning to his own, he introduced a great miracle into his paternal borders.
[10] From the town which is called Teresium f, a knight of no lowly birth had a daughter who, with her face foully swollen, and for a long time also taken in both her eyes, was pressed by the grave burden of double discomfort. It seemed good to the father after some time — who grieved at his daughter's miseries with sad bowels — A blind girl is illumined, to direct her to the holy man's sepulchre, where fame had very commonly spread that many had recovered health. The blind girl was led to the Saint, with her face deformed by lurid swellings; and after a little she returned seeing, restored to the former image of a comely face. For while with assiduous prayers she struck God, such as the affliction of a contrite heart dictated to her, while she more often pleaded the name and merits of Blessed Robert, one of the Brothers, custodian of the building, gathering from the face of the exulting woman the affection of the suppliant, laid also an ear to her voices; and at once, moved with piety, groaned, and, swift in affection, hastily brought wine, in which the body of the Saint had been washed, and sprinkled with it the whole face of the trembling girl. But she, when she perceived the helpful drops of the sacred dew, often entreated that the same should be done for her. And is freed from the foul swelling of her face, When this had been done for some days, the woman received integral health. She returns to her own with her face illumined, which now neither shames to be seen, nor is it necessary for those seeing to envy. The father rejoicing in his daughter's health, the household rejoicing with the neighbors, and at the same time the whole town with common vows exulted in the praises of God: nor were the proclamations of Blessed Robert silent, who, vigorous in his wonted manner as intercessor, had taken up the cause of the miserable girl.
[11] Known is the village which the inhabitants call Monasteriolum g. Here lived a soldier who had a daughter whom a cruel spirit agitated in wondrous ways. She was indicating her madness not only by earth-thundering roaring or by horrible gesture, or by the foulest words, Another rabid energumen, but was attacking with her bites whomever she could; nor did she spare even herself, if at any time the opportunity of invading others was not given. Nor did she recognize her father who had begotten her, except that by the suggestion of the hidden enemy she afflicted him with greater insults than the others; but the more grievous were the injuries with which she struck him, the more were the bowels of paternal piety moved toward the wretched girl. The unhappy man beheld his own punishment in his daughter's body, and was somehow anguished by heavier torments: for he in his sound mind felt what he was lamenting, while in her the insanity had swallowed up the sense of that pain. She turned about her fierce countenances and the bloody sharpness of her eyes suffused with rabid madness, secure; the pale cheeks of the sad parent and the eyes wet with abundant tears — sorrow had made a pitiable kind of spectacle. The terrible gapes, and the foaming, and the twisted circlings of the whirling neck, and the horrid hair of the unkempt head, and whatever else could be tearfully seen in the body of the one who did not know — all of this the pious compassion of the parent transferred into himself. Amid these things, when no way of remedy lay open, the despair itself of her health exacerbated the cruel sorrow. But as he was tossed in such waves of sadness, suddenly there blew from friends a second breeze of saving counsel: to direct the girl to the holy man's sepulchre, where the faith of no asker would be defrauded of its just desire. And at once raised to a certain hope, that this was the single path to the safety of his daughter — as it were, to the reaching of the shore — he prepared servants and a maidservant, and the things that seemed necessary; and, having placed the girl on a carriage, ordered her to be led hastily to the Saint, her limbs, however, all impeded, lest, leaping forward as was her custom, she should wound any she met.
[12] The middle of the road, where they were going, the river Loire divided; whose rapid waves even sound heads are wont to fear. Hence the bound girl began already to be better, Brought to the sepulchre, she is cured: and with calm countenance and mild words to address her companions. This, no doubt, was a remedy of virtue, not of nature, where the mad nature could most of all be terrified. "Why," she said, "have you bound me in rags as though I were dead? Loose me, I pray, wearied, and no longer wish to constrain the innocent." So loosed, she at once rested with a peaceful mind through the whole interval. But when she was led to the sacred tomb, as to the place of examination, the one who lay hidden could not be silent. While a violent shaking was searching out the bosoms of the remoter fibers to be purged, the wicked pest began to gnash with its teeth, and to storm, and to weary in every way the substance it was soon to lose: for after three days, the fraud being expelled, it carried away with it all the causes of trouble. Nature, gradually restored, returns to the state of its former health; and a little later, more than well, she herself returns to the father's house, marveling at her own strength. What joy she brought, what vows, we leave to the reader to estimate; for I would not believe that even strangers refrained from divine praises, who were moved by a simple affection of common nature toward the wretched girl: how much more did paternal piety rejoice, which common and proper affection exhorted. Nor unworthily did all exalt the holy Confessor of the Lord with many praises, by whose glorious merits such great miracles were divinely granted. Which, lest they seem doubtful to anyone, it has pleased to recite at the end what happened in this regard.
[13] When the fame of such virtues had grown at the Maritime Alps, and had kindled the hearts and tongues of the peoples to the proclamations of St. Robert, the Archbishop h of that province — a man whose manners equaled his dignity — thinking it unworthy Before the Archbishop of Embrun, that Pontifical gravity should at once give credence to the light vain rumors of the crowd, determined not to leave uninvestigated what was agreed to pertain either to public error or merit. Certainly to the blessed man, while he lived in the flesh, he had long been known, and most closely bound by the love of similar pursuits. Therefore, having made a fitting preparation for the journey as the matter required, he set out, not with the wish of an incredulous tempter, but rather with the zeal of proving the truth. He came therefore with his company, after the example of the Queen of the South, to the place, about to prove, as she the wisdom, so he the power of Solomon. He was received hospitably, as was fitting. And so, when it seemed opportune, he asked that the opportunity be given him of entering the monastery. It was done at once as he asked, and with the doors of the building bolted, he alone remained within. There, wholly poured out in prayers, he threw himself upon St. Robert's sepulchre; and melted in tears by the fire of fervent love, from the marrow of his heart he invokes the true light, that it may deign to reveal more manifestly to him, whether truly and without any ambiguity of suspicion, the divine power had conferred on the blessed man so great a grace of miracles, unaccustomed in the present ages. Having prayed at his sepulchre, He also said many things turned to the Saint, as his soul, in travail, suggested prayers. Nor did he cease to invoke the Virgin Mother, nor did he omit the angelic spirits.
[14] Meanwhile, while he adds prayers to prayers, the divine response is at once manifested — not formed by the elementary sounds of words, The contracted girl is healed, but standing by evident indications of things. A girl long contracted in her whole body, who was being carried to the Saint's sepulchre as she had asked, the people flowing together from everywhere by the will of God with common vows were following. The doors being knocked, were opened, and the following multitude entered. Scarcely had she, well deposited, touched the pavement, when, the knots of her nerves being loosed, the skin of her hams broken, she rises to her feet; and moving her step through the whole basilica, rejoices to exercise the rudiments of the new gift. The people raise their voices to heaven, and all resound with glad tumult. The Bishop stands in the corner, amazed, and is confounded from the scruple of his former doubt, not only by the concordant testimony of many, but also by the faith of his own eyes. Silently he recognizes the grace for which he was asking, and wonders that he was so quickly heard.
[15] Yet lest any occasion of evil suspicion be left, it is at once confirmed by a doubled miracle, And the blind is illumined. so that, as it were, the legal number of witnesses might not be lacking. For scarcely had the tumult of the first joy subsided, when behold, accompanied by no small crowd, a boy blind from birth is brought in, and turns the minds and mouths of all who were there upon himself. Without delay, he is placed before the sepulchre; the people pray for him; and, the darkness being at once expelled, an unknown light penetrates the marveling eyes. Joy springs up again, thanks again, voices again. The Bishop is again astonished, to whose former blindness of mind at the same time the power of the matter plays up. Blindness is set before the doubter, and illumination answers to credulity. No place was now left for doubt, and no Thomas could doubt further in so great a thing. Therefore, urged by the strengthened faith, he breaks into voice, and into the ears of all the truthful confession sounds and resounds: "More," he said, "do I here see than I have heard; and the report is far inferior to the truth." The Bishop then returned joyful to his own, carrying back the riches of precious confession, and giving glory to the God of heaven, who lives and reigns for ever and ever. Amen.
ANNOTATIONS.
TRIPARTITE BOOK
ON THE MIRACLES OF ST. ROBERT,
By the author Bertrand, monk of La Chaise-Dieu.
From the autograph of Sirmond, published by Philip Labbe S.J.
Robert, Abbot of La Chaise-Dieu, of the Benedictine Order, in Gaul (St.)
BHL Number: 7263
By BERTRAND.
PROLOGUE.
The magnificent miracles of Christ the eternal King, by which he deigns assiduously to declare in his Saints the ineffable glory of his own majesty, are commanded to be held in memory; The author promises to tell sure and proved things. and by trusting him, and invoking him, they are to be announced over the whole earth. Wherefore, since every man ought to strive for this, the deeds of Blessed Robert the Confessor, Father, and teacher of mine — which by God's grace are proved to have shone not only in the surrounding Gallican territories, but also in foreign ones —
He willed to spread abundantly, pleasing and admirable miracles, which were omitted by the writers of his deeds giving effort to brevity, with God's help, those I learned from those who conversed with him, or from those who testified they had seen, or even those which I myself, by seeing or hearing, truly could grasp (setting aside all those which I had recorded in the Life of Dom Stephen a, and in the acts of illustrious Fathers who founded the place of b St. Gemma in the Saintonge district), I have taken care to note down in a triple division. In the first, namely, the wonders which God disposed to shine through the blessed man while he lived in the body; in the second, those by which, the course of the present life passed, the Supreme Rewarder testifies that he lives in heaven; in the third, the merits and names of those who succeeded him in the pastoral governance of the monastery of La Chaise-Dieu up to the present time — namely the year of the Lord's Incarnation 1160 — and of certain brothers who, living under them, were distinguished by signs and miracles. But because the apprenticeship to the Highest King he chose with three companions in His triple name, and by the same triple and one God he was gloriously rewarded at the end, it pleased me to divide this little book into three parts and to call it the Tripartite. So much for these things. Now let us come to the point.
AnnotationsFIRST DIVISION.
Miracles wrought in his life.
[1] A most illustrious man, the Treasurer of St. Julian of Brioude, named Robert, having left all worldly things, after Christ's Nativity had been celebrated, on the day of the Holy Innocents, entered the vast desert with two companions. But when he persisted for a very long time in his holy purpose, The Rule of St. Benedict is divinely offered to him deliberating: and the fame of his religion was inviting far and wide some to live well, and they proposed to serve Christ under his leadership, assenting to their desires, no small multitude both of Clerics and of those laying aside the belt of soldiery clung to his holy company. The number of his disciples therefore grew, and the observance of religion. But the cohabitation of many was seen to be excluded both by the vastness of the place and by the diversity of pursuits: for some tried to take up the eremitic life, some the cenobitic, some the canonical. But on a certain day, when it was being discussed by all that the Divine clemency would deign to show them to which of the aforesaid religions that place should be consecrated, behold, a certain pilgrim, reverend in countenance and habit, handed over to the porter of the monastery a certain book, saying: "Bring this codex to the Brothers gathered in Chapter, very necessary for them." Who quickly went on, and bore the book to the Brothers. They, opening the codex and seeing that it was the Rule of St. Benedict, marveling beyond what could be believed, and giving thanks to the heavenly dispensation, joyfully all received the monastic habit, the more devoutly because they understood it to have been divinely substituted. At last the porter, when he did not wish the pilgrim to go away unrewarded, sought him, and did not find him: and sending messengers to seek him diligently, they could not find him nor anyone to testify that he had seen him. This seems therefore to be divine, not human.
[2] Blessed Robert, finally, having received the monastic habit and the rule of the place, With him dining with the Canons, when on a certain occasion on the Assumption of Blessed Mary he was present in the refectory of the Canons of Clermont, according to the custom of Rancon the Bishop his maternal uncle (for the same Bishop and all the Canons had decreed that both he and all his successors, Abbots of La Chaise-Dieu, with their six companion monks, and seven servants, after the festivity of the Assumption was venerably celebrated by the Abbot himself, should be provided for in the refectory with the Canons at the principal table), a not small piece of meat being supplied, when he was most earnestly asked by all the Canons to eat of it for the charity of God and love of the Virgin, seeing himself bound in such a juncture that without notice he could not refuse, as he put a small morsel into his mouth, he sent the whole piece to a leper who was rattling (tartavellanti) at the door. Soon, "Well," said the porter, "may it befall you, Peter" (for so the leper was called, the son of the cook of those very Canons) "because Dom Robert, Abbot of La Chaise-Dieu, has visited you with so great a gift." The leper, tasting his food, is cleansed: Whence the sick man rejoicing and exulting, as he was satisfied, anointing his face and whole ulcerous body with it, "God," he said, "who through Blessed Robert have deigned to visit me by refreshing me, through his merits mercifully regard my leprosy by healing it." Who soon, wonderfully feeling the lightening of all his infirmity, and seeing the form and beauty of his body and skin, on the Octave of the aforesaid festivity of the Assumption of blessed and glorious Lady, perfectly healed, was led into the church with all praising God.
[3] At b St. Germanus also, in Lenten time, when the servant of the Lord Robert was present at a certain time, Eels stolen by theft are known by prophetic spirit: and the Prior of the place had caused eels which he had found in the market to be prepared for refreshment, the man of God, coming out from Vespers office and going into the kitchen, said to the cook: "Throw those eels into the mud, and beware that no one eats of them." Which being done, he returned to the Church. The divine praises being completed, the Procurator of the house, having heard what had befallen the blessed man, said: "Lord Father, what now shall I do, since I now do not have the eels which I had bought with joy; and I cannot find what to set before you to eat?" To whom the man of the Lord answered: "For this, son, do not be sad, because it is not fitting that God's servants should be defiled with unjust food." A few days afterwards, a certain merchant, namely, the owner of the aforesaid eels, was found killed; his killer also, the thief and seller of the eels, was apprehended and hanged on the gallows. O how great is the clemency of God, which illumined the holy man with the spirit of prophecy, and showed of what merit he would be to future ages!
[4] But on a certain day, while the servant of God Robert was making a journey, having entered upon long and spacious open country, with his company having gone on a little ahead of him, A pilgrim, not seen afterwards, is clothed with his fur garment: a pilgrim of venerable appearance met him, and when he asked what he might bestow on him who was vexed with cold, having nothing at present but a simple garment, he pulled off his fur and gave it to the poor man. Who gladly receiving it, addressed these words to the man of God: "Robert, Robert, know that you are blessed and over-blessed from now and unto eternity." And his companions awaiting him, and noticing him worn out by the northern cold, could not fail to know the deed that had been done: yet the poor man who had received the gift appeared nowhere in the open place. The blessed man, however, is seen to be multiplied with blessings upon blessings each day by God, and his name is more gloriously proclaimed from sea to sea.
[5] Certain causes demanding, the holy man happened to go to the Archbishop c of Vienne. But while the things necessary for himself and his companions on the journey had been given to the needy to the point that almost nothing remained, to his Brothers who were not taking it lightly, he said: His alms, while trusting in God, are magnificently rewarded, "You should not be forgetful of the Lord's precept, saying, 'Give, and it shall be given to you.'" And so the Archbishop provided magnificently for the man of God and his company, and after the business for which he had come was accomplished, honored him with a munificent largess. And so while the holy man was returning to his own: "Do not," he said, "brothers, henceforth distrust the abundant goodness of God."
[6] The Assumption of Blessed Virgin Mary he once decreed to celebrate with the Formulae, and with a place prepared by the altar, he wished to remain there alone watching and praying. Now when a great part of the night had passed, Gerald his Chaplain had remained in the corner of the church, who, when by the sense of his ears near the altar he had perceived the voices of two speaking in turn, for a long time, astonished, he was amazed. When therefore it was day, d the same Gerald, as being his intimate, questioned him more secretly, saying: "Lord, if it would please your paternity, I would wish in every way that it should be opened to me Colloquy with the Mother of God the Virgin appearing. what or with whom you were speaking on the night of the holy festivity." "Brother Gerald," he said, "why do you ask what is not expedient for you to know? You can know this however, that our Lady, Queen of heaven and earth, deigned to appear to me: but what she deigned to show, it is not expedient for me to explain, nor for any mortal at present to perceive with the ear." From this indeed it can be gathered how great is the multitude of God's sweetness, which he wishes to be hidden from those who fear him; but to those having perfect love, which casts out fear, he declares the sweetness of certain of his secrets.
[7] The same Blessed Robert, turning aside on one occasion to the church of St. Desiderius, which was built in the vicinity of the castle of e Bocenella, had a youth well known to himself — deaf and dumb, the nephew of the priest of that church — meet him, and said to him: "Where is the priest your uncle?" A deaf and dumb youth is healed: The previously deaf and dumb youth at once answered: "Lord Father, he is outside, but he will come presently." The priest, having heard of the Abbot's arrival, ran to meet him as quickly as possible; and when he saw his nephew rejoicing and gesturing, speaking and hearing, he became beyond what can be believed joyful: but the servant of God wished this to be ascribed not to himself, but to Blessed Desiderius and the faith of the youth.
[8] At f Luziacum then, the holy man, having entered his place, was for a long time wearied by the importunate and clamorous voices of the creditors meeting the Brother who was ruling that church. He called the Brother and ordered that these shouts be calmed. To which he said: "I have nothing, Lord, to be given them, except a little grain which is held in this vat, which would scarcely suffice us for a month." To whom the man of the Lord said: "That little which you have, pay, and do not distrust the goodness of our Lord." The grain does not fail for a year: The Brother therefore began to pay the debtors, and in a wonderful manner, with all paid, the vat remained full, and was sufficient to him for whatever necessities for a whole year. The servant of God therefore wished to render to each what was his, knowing, no doubt, that to those who fear God nothing shall be lacking.
[9] There is a certain castle in the territory of Auvergne, which is called Brosada, Two sick men are healed: to which, when the man of the Lord frequently turned aside, a chair, table, and bed were prepared for him by a certain householder. Who, since he was being vexed with grievous discomfort of bodily health, and the son of a certain matron was being tormented by no small trouble, both hastened to the man of God with the steps of faith. For when he drank from the dust of the chair and table of the man of God, and she placed her son on the bed of the servant of Christ, to both at once the gift of desired health succeeded. It is therefore clear to all how much faith is worth, which thus supplies what they will to those believing.
[10] In the place which is called Portus-Dei (God's-port) g, when a certain little woman was gathering vegetables on the Lord's day, A devil is seen assisting her working on the Lord's day: the man of God passing by near the place saw a demon standing by her, and instantly inciting her to this work. Whence the holy man, groaning, said: "O what a most foul companion this woman has!" Wherefore in public preaching he admonished that no work should be done on the Lord's festivity.
[11] At Avignon in the place, while he was making a sermon to the people, His gloves hang in a sunbeam: when his gloves, which two little clerics had found in the church, were thrown by them as they played back and forth in the church, they were seen to remain hanging in the sun's ray. When at this, astounded, they cried out, many flowed together, and seeing the great deeds of Christ, glorified him who works such great miracles through his Saints.
[12] Then an excellent King's vigorous Military Commander, about to receive the donatives of emeritus military service hastening, on Friday before Palm Sunday, when some of the Brothers were standing by him, while he was speaking in the eastern conversational place of La Chaise-Dieu, a divine voice, The place of burial divinely shown beforehand, as he was treating of the necessities of the place, interrupted him, saying: "Go as quickly as possible to the gate of the monastery, to see the place in which you must shortly rest." Who, when those who were present heard, gave thanks to God, and to those asking what he meant to say, they heard from him this: "Let us go, Brothers, to see the place prepared for me by God." Following him, therefore, they found as it were the furrow of a plow, the length of a man, in the place where his body is now buried. When they had seen this, "Behold," he said, "my place; behold the place of burial given me by God."
[13] And so completing with vigils, psalms, and hymns most devoutly, as was his custom, the following holy Week, he came to the Saturday which is called Holy, in the glory of the Paschal festivity. When he had discharged the offices of the sacred festivity, and the infants of the nobles of that land were, as their custom was, offered to him to baptize, Sick, he carries out the divine services at Easter: one infant having been baptized, the man seized by fever, another succeeded him in doing this work, and, the other sacred rites having been performed by him, he was carried to his place. Late on the following day, with strength resumed, and the sacred Masses being completed by him celebrating, by the Brothers supporting his weak limbs, he was led to his bed.
[14] At last, with the languor growing worse, with all his disciples standing by him, he said: He commends mutual charity to his own: "You know, Brothers, how the love of Christ has brought you hither, how it has taught you to have love through us, and has instituted to bestow charitably our goods on all, known and unknown, rich and needy, unwilling and asking. On this account also the greater altar of this holy place I have disposed to be consecrated in the chief name of the highest God, which is charity, that love may hold the princedom of this monastery and its members, and that no evil of tenacity or avarice may find a corner in it. This, finally, I plainly foretell, that if these things which we announce to you you do not observe, you will inevitably sustain tribulation and penury of all things; but if these things are diligently observed by you and by your successors, all ambiguity being set aside, both temporal goods and eternal joys will be abundantly prepared by God. But my departure from the earth, as I hope, with Christ's assent, will take place on the third light appearing after the Octave of the Lord's Resurrection."
[15] Being anointed at last, he had himself carried to the Oratory, and there, placing his pastoral staff in the arms of the infant Christ sitting figuratively in his mother's lap, He commends pastoral care to Christ and St. Mary: he said: "Jesus Christ, my Lord and my God, from you I received the staff of governance of this place; to you and your Mother I hand it over: whom, as perpetual Rectors of this place, as far as in me lies, I willingly leave, and by praying I substitute."
[16] These things thus being done, his passing being fortified with the divine Sacraments, He piously dies April 17; is buried April 24 having kissed the Brothers in bidding farewell, at the hour which he had said, with the boys in the choir singing and saying, "Let every spirit praise the Lord," he passed to the joys of the angels. This blessed man at Christ's Nativity with two companions, under the name of the holy and undivided Trinity, ascending the mountain, and at the Resurrection after the Octaves, on the third day ascending on high, being on the 15th day before the Kalends of May, and given to burial on the 8th (as is declared in the vision of Radulph), he is led by the Mother of the Lord, and, being led into the heavenly palace, is exalted by the holy and ineffable Trinity: to whom be honor and dominion for ever and ever, Amen.
ANNOTATIONS.
SECOND DIVISION.
Miracles wrought after death.
[1] The passing of the holy, beloved of God Abbot Robert so stirred the surrounding dioceses and provinces, At the funeral rites a great concourse, that the multitude of those flocking to La Chaise-Dieu could not be contained in the village, nor in the width, nor in the amplitude of the squares. There was present at his rites every sex, every age, and every order, and a great multitude of the sick, seeking some of the holy man's relics.
[2] Meanwhile, one of his older disciples, named Radulph, surnamed Passeronus, The Virgin Mother of God is seen descending to the body: oppressed by greater anguish at the sudden dissolution of his master, withdrawing apart, fell asleep, and saw an admirable vision of the Lord's Mother descending over his body. This Marbodius, Archdeacon of Angers, afterwards Bishop of Rennes, reported in the second book which he wrote on the miracles of Blessed Robert. Blessed Robert had called him — a native of the little village of St. Silvanus, situated in the Auvergne territory near the municipality of a Murat by name, and involved in the levity of the mimic art — to Christ's service. From which, indeed, he embraced his master more than the others with the arms of true love. The Lord also granted him to acquire many possessions for his monastery of La Chaise-Dieu: namely, the church of St. Silvanus which we mentioned above, and the place of Portus-Dei; and in the territory of Agen the place b which is called Caritas, with two other churches; finally in the district of Limoges the Chapel of Fulcherius, where, living to a good old age and ending the present life, he was buried.
[3] But when the body of Blessed Robert on the eighth day after the venerable passing had been given to burial where it had been divinely shown beforehand to him, The same, as he commanded, is arranged more fittingly: the same Saint appeared to certain of his religious disciples, saying that his head was grievously oppressed by a stone placed upon it. So the stone being removed as he had said, it was found that his nose was broken. Thence, on account of c the insistence of the infirm asking, with the body washed in wine and diligently wrapped in deerskin, and his vestments retained for the benefit of the present and future, it was venerably, as was fitting, placed again in its place.
[4] Since the place began to be illustrated by divine miracles to such an extent that if anyone, however watered by the river of Maronian or Tullian eloquence, should take care to hand down to the utility of future generations the inscribing of their memory, he would lie crushed beneath the weight of the magnitude of the material, and would be dried up by the overflow of the greatness of the matter. Very many miracles are wrought: For so great was the magnitude of various discomforts, and the enormity of energumens, deaf, mute, lame, and of those laboring with several other calamities, that they could by no means support one another. Although the quantity of the languor and the quality of the multitude laboring seemed to exceed, no one, nevertheless, was seen to be disappointed of the desired health, by the generous grace of God, or of the cure to be administered through Blessed Robert.
[5] When therefore the happy rumor of such frequent miracles was not only filling the surrounding provinces, but also foreign and far-distant provinces, spreading far and wide each day, d it happened that the Archbishop of the city of Embrun of the maritime Alps, Before the Archbishop of Embrun, about to test the fame of this matter, and because he had been the intimate of the blessed man in life, came to La Chaise-Dieu. And entering the church, he asked for a space for praying, and remained alone before the sepulchre of the holy man. He therefore was most devoutly praying God, that the truth of this matter might be opened to him. Nor did the pious God wish to delay his desire long: Two miracles done but with two most evident miracles being performed at once in his presence, beyond what can be believed, wondering that he had been so quickly heard, praising and magnifying God, bearing no ambiguity with himself, he returned joyful to his own.
[6] Gerald, finally, surnamed of Venna — which is a little village in Auvergne, not far from the castle of Budilio — disciple and Chaplain of Blessed Robert, wrote the life and miracles of the same; and so, going to Rome, approached the Apostolic Lord, and opened to him the whole sanctity of the deed in detail and diligently. The Life, written, brought to Rome, Hearing these things, the Pope and the whole college of Cardinals gave thanks to God, and rising from the Apostolic See for the sake of sanctity and reverence, blessed the Gauls in which Blessed Robert had flourished, and by Apostolic authority instituted that the day of his passing should thenceforth be held festive and solemn in the order of the Holy Confessors. And a feast day granted: And so the disciple of Blessed Robert, Gerald, returned joyful to La Chaise-Dieu, and an assembly having been held, it was commanded that through all the places of La Chaise-Dieu and everywhere in the world the festivity of the blessed Master should be celebrated worthily and praiseworthily before God and men. Which, when all had most gratefully received, each returned to the place entrusted to him.
[7] But the Prior of e Alanchia, when he had already celebrated the feast festively up to the Mass, a certain brother said to him: "What, Father, are we to do today, since now
the solemn day is here, A Mass of St. Robert having been sung, a fish is brought by an eagle: and little — nay rather nothing — remains to eat?" To which he said: "Do not, Brother, with the Lord's words brought forth in our midst, be anxious, saying, 'What shall we eat, or what shall we drink?' But let us go into the church, and in honor of Blessed Robert let us chant the first Mass, and all these things will be supplied sufficiently through Blessed Robert." Of this assertion the event was not delayed for them who believed: for as soon as the Mass is begun, a great fish, commonly called pike (Lucius), was cast before the doors of the same church by an eagle coming over the church. At whose sound some coming out of the church, seeing the wonders of God, carried the fish inside; and as was fitting, all, with equal vow and rejoicing, magnifying and praising God, who always glorifies his Saints, most devoutly completed the feast with joy.
[8] Meanwhile, at La Chaise-Dieu the sepulchre of the venerable Confessor was being illuminated by miracles so frequent that scarcely or never could anyone endowed with singular memory refer them one by one in words, Quiet impeded on account of the multitude running to him, or commit them to letters for the memory of posterity. Whence the abundance of offerings was so great that, when they were divided, they were received not by counting but by measuring with a basin. The clamor and tumult of the sick coming into the monastery, and departing with health received, and acclaiming the virtue of Blessed Robert, filling the ears of the inhabitants, was such and so great, that neither could they hear one another without labor, nor could they devoutly perform the divine Offices — which was intolerable. Finally the older ones by birth, and the more fervent in spirit, going to the sepulchre of the blessed man, are said to have approached him with such words: "These," they said, "Lord Father, have we chosen under your leadership the squalors of this desert, and, that we might obtain the pardon of our faults and the Redeemer's grace, we entered rejoicing. Through the abundance of the present miracles, there grows upon us such a lack of divine Offices, The cessation of the miracles is sought, that we cannot weep for our sins, nor worthily pay the divine praises. Let your merits therefore obtain for us that on these days, And the doors of the temple are not opened: the importunities being lulled, we may, only in tranquility, so serve Christ the Lord, and in the future be able to find pardon for our faults." Accordingly, in the meantime it was provided that no sick person should come to the sepulchre, since neither for such a one would the doors be opened any more, nor would any services be shown: little by little from this the disquiet subsided, and the religion of holy rest grew up.
[9] By a heavenly dispensation the grace of Blessed Robert's merits decreed to illumine not only the Alpine and Gallican provinces, but also foreign nations and regions. For the Bishop h of the city of Modena, once going to St. James of Galicia for the sake of prayer, With the Bishop of Modena attesting, entered as a guest a certain church belonging to the rule of La Chaise-Dieu, and stayed there one night. The priest of that church, when he often repeated the name of Blessed Robert going and returning, the Bishop said: "Who is this St. Robert, priest? Is he the one whose monastery is in the vicinity of the Puy Church of the Blessed Virgin?" "He is the same, my Lord," said the priest. "About this," said the Bishop, "good man, what recently happened in our city, it is by no means fitting to hide in silence. On a certain feast day, when several Clerics and laymen were sitting around us in our Convent, of the chiefs of the city, while we were treating of some of their affairs, it happened that our Archdeacon was for a while weighed down by sleep. Awakening at last, what he had seen and heard he began to open to us diligently. The Archdeacon saw a citizen in rapture with St. Robert. 'I,' he said, 'just now was led before the doors of a certain remarkable palace, shining beyond human senses. There was sitting one splendid in countenance and habit, by the name of Robert, at whose right and left a not small assembly of illustrious men was sitting around the palace; whose glory when I attentively and willingly attended to, behold i a burgher of this city (for he was named, and known in the city) is led by handsome men, and is placed in the sight of the elder of the palace. When he was asked by him what he wanted: "Lord," he said, "long ago I wished to be associated with the benefits of your monastery; now, if it please God, I desire to be united to your community." And he said, "This is pleasing to us," and ordered him to sit among the others. When I had heard these things, I at once awoke.' When these things had been said by the Archdeacon, the multitude of bells began to be rung through the city. But when we asked what this was, the wife and sons and friends of the same burgher, whose vision the Archdeacon had reported to us, entered to us, and with tears announced his death. When the manner of his confession was asked by us, they reported it was as follows: 'When,' they said, 'he began to be weighed down by sickness, At the same hour dead in his garment, "I," he said, "wish to become a monk of Blessed Robert of La Chaise-Dieu: for his monastery beyond the mountains, when I once was in the town of Blessed k Virgin, pleased me to visit, enticed by the good fame of the place. There, received charitably by the Brothers, I was with my companions, and I offered myself as a monk, and therefore I wish to become his monk." But when none of the Brothers of that place could be found by us, he caused a certain Cluniac monk to come, and asked him to hand him over the habit of religion in the name of Blessed Robert. Which being done, he was led out of this light.' Attentively considering the concord of this narration and the Archdeacon's vision, we can gather from this of how great merit Blessed Robert is in the sight of the highest God, and how certain is the praise of man, and accordingly how most devotedly the familiarity of religious men of holy reputation is to be sought."
[10] When the most sweet odor of his reputation, together with the glory of so great a Confessor, was spreading everywhere among the peoples, Raymond, l called formerly Count of St. Giles, lacking all paternal inheritance — namely, La Chaise-Dieu to the thresholds of Blessed Robert, with one companion — Raymond paying homage to St. Giles becomes Count of Toulouse by St. Robert: he came. Entering therefore and keeping watch before his holy sepulchre, bringing forth the cause of his necessity before the most certain helper and advocate, in the early morning, with Mass celebrated, he did homage to Blessed Robert, received the sword from the altar, and confirmed that he held the County of the city of Toulouse from no one save Blessed Robert, if God through him should dispose to give it to him. His desire was not long delayed: for when he departed from the place of St. Robert and reached his paternal borders, without contradiction all the nobles did homage to him, and themselves clinging to him from the heart, with one assault substituted the city of Toulouse and the other provinces which belonged to him by paternal right. Which when he himself saw, rendering immense thanks to Christ the Lord, and with whole affection, as long as he remained in this present light, most devoutly and most venerably cultivated the Blessed Confessor Robert.
[11] m Thence it pleased the heavenly Dispenser to free his holy city of Jerusalem, And setting out for the Holy Land with a monk of La Chaise-Dieu, which for a long time had been pressed by the abominable yoke of the pagans; and he stirred up the hearts of some Christian nobles, that they should go with arms to the Lord's sepulchre, and restore it to its former liberty. Among whom Raymond Count of St. Giles, the one of whom we speak, when he was more ardently pressing for this business, having taken the cross, went to the sepulchre of Blessed Robert, and took with him the Prior of Privazacum of a certain place of La Chaise-Dieu, named Arbertus. In which expedition, how greatly he shone, the historiographers of the same expedition follow up with celebrated report. He, having built Mont-Pilgrim and captured the city of Tripoli, made Arbertus — the aforementioned monk of La Chaise-Dieu — Dying he bequeaths various goods: Prior of that place and Bishop of the city. When therefore the Count himself was led out of this world, that Bishop of Tripoli, n whom the Count himself, as long as he lived, had always held dear, sent to the sepulchre of Blessed Robert the relics of the Saints which he had, as he had commanded, with many other ornaments and great riches, to La Chaise-Dieu. Therefore this illustrious man, where he stood under the wings of the Confessor of Christ, more gloriously he shone, until Christ introduced him into his kingdom.
[12] In the same manner, clearer than light, it is agreed by us that all those imploring his aids in any distress, were in no wise excluded from their desired hope. For very many deprived of offspring, when they had hastened to his help, without delay deserved to have the fecundity of offspring.
[13] The just dispensation of God, as it disposed to exalt the subjects of the blessed man, so decreed to humble by casting down the swollen and proud against him. For o Audebert, Bishop of Agen, when he was being approached by a certain monk of La Chaise-Dieu, a man adorned with not a little knowledge and religion, in his Synod, A bishop punished for contempt of St. Robert is amended: because the church of [p] St. Liberata and the other churches of Blessed Robert which were in his bishopric were being unjustly treated by robbers — when he vomited insulting words against St. Robert, at once visibly he fell backward, and almost lifeless, was lifted up by the bystanders. Which being done, the whole Synod gave praise to God, and raising the name of Blessed Robert to the stars, each returned to his own rejoicing and happy. The Bishop himself at last, because he was a prudent man and capable of reason, coming to La Chaise-Dieu, with me standing by, kneeling before his sepulchre, proclaimed St. Robert — whom he had before held in contempt — as an eminent Confessor.
[14] Although the person and the cause of the action performed were dissimilar, the vengeance for a like contempt of the blessed Confessor Robert shone forth from heaven in the city of Clermont. For when the Priest of St. Genesius had on a certain occasion commanded the feast of St. Robert to be kept by women, A woman punished for spinning on his feast: a certain little woman of the same parish despised the commandment, took up the distaff, and began to spin. When rebuked by her daughter, she would not correct herself, the daughter, seeing the linen of her head immediately begin to smoke with burning, at once ran up, and both together cast off the little fillet, and put out the flame of the fire. Again the woman, having taken up the distaff and spindle, began to spin as before, thinking that what had happened was by chance, not divine. But the avenging penalty, awakening, and inflaming the whole head-wrapping, was seen to consume both the hair and the skin. So the mother and daughter cry out; a not small crowd runs up everywhere; the truth of the deed is laid bare; the linen almost consumed by the fire is brought to the church; and the virtue of Christ in Blessed Robert is magnified by all.
[15] At another time also, when Armand, who is now Vice-Count of Polignac, [r] had kept in prison a certain soldier, whose surname was Vulpes (Fox), and had not wished to listen to his elder parents and friends about his release, even the Abbot of La Chaise-Dieu, that he might be freed to him for the love of God and St. Robert, sought with humble prayers, A soldier enclosed in prison is freed by St. Robert appearing: nor could he obtain. On the first Sunday of the Advent of Christ, with dawn approaching, the aforesaid Vice-Count went down to the prison, and, securing the place by setting on larger bolts and bars and additional jailers, went up to La Chaise-Dieu. But blessed Robert, holding a rod in his hand, appeared to the soldier crying out often in the prison,
and commanded him to rise and go to La Chaise-Dieu after the Vice-Count. At whose command the chains fell, and the doors opened; and he, taking up the fetters, passing through the midst of the guards, came to La Chaise-Dieu, and met the Vice-Count descending the steps. Who when he saw him, first stiffened, and scarcely asking, "What is this?" heard from him: "Blessed Robert freed me." Who then, with tears poured out, was prostrated before the sepulchre of the holy Confessor. Everywhere praises and immense thanks to the highest King Christ and to Blessed Robert were paid by very many of us who were present. These things thus accomplished, the soldier, rejoicing and happy, returned to his own.
[16] The feast day shone, and a very great multitude of people was standing before the doors of the monastery of La Chaise-Dieu, A proud soldier's horse is killed. when behold a noble soldier, named Pontius, surnamed de Clavenaco, on an excellent horse from the northern side, going up over the steps, is told by several that no one was any longer allowed to ride there. He took what he had heard ill, answered proudly, and was unwilling to amend. But the supreme Judge disposed to correct him most quickly. Soon at the procession the two greater bells, which stand above that place in the bell-tower, began to be rung; and the clapper [t] of one of them, slipping, vibrating, struck the horse's brow, and dashed its brain, with the whole body, to the ground. Those who were present seeing this feared, and began to magnify God marvelous in his works; and he who had gone up to the steps proud on horseback, came down humble on foot. The power of Christ the Lord therefore corrects those who despise him, casts down the proud, and lifts the humble to the stars, to whom ever be honor and glory. Amen.
ANNOTATIONS.
THIRD DIVISION.
The Abbots and monks of La Chaise-Dieu, famous for virtues and miracles.
[1] Blessed Robert is succeeded by Durandus, The blessed friend of God and priest Robert founded the monastery of La Chaise-Dieu, enriched it with the possessions of abbeys, churches, and other things, and, by God's grace working in him, taught it the way of tending to the highest good. But with him taken to heaven, and Durandus his disciple chosen for the pastoral administration, Robert Count of Auvergne, as also the claustral Prior Robert, in this very footstep, as much as it was given them from above, began more earnestly to labor. For Count Robert set himself as an invincible shield against the visible enemies of La Chaise-Dieu; but Robert the Prior took up against the invisible enemies all the armor of faith, as a soldier of Christ.
[2] For it is reported that, when he had once after Compline investigated all the monastery's workshops, as is the custom, lest anything disordered should remain there, Under whom a demon is found in the cloister, he found the enemy of the human race in the habit of a monk, of enormous stature, dark-faced, with broken nose, meeting him in the cloister. He drew him outside, and asked what he had presumed to seek there. "I," he said, "passing from Cluny, and from Marmoutier, and from Marseilles, turned aside to this place, if perhaps I might find anything of my jurisdiction here." "Here," said the other, He is driven off by the sign of the Cross: "with Christ's assent, you will never be able to find anything of your jurisdiction"; and with his hand raised and the sign of the Cross made, that terrible vision fled through the novice school with a great crash, which the whole assembly of the Brothers, trembling, heard: and the next day the Prior explained all to those asking in order.
[3] When he had administered the governance of the monastery of La Chaise-Dieu for about ten years, a Durandus was enthroned in the bishopric of Auvergne, He, as the Saint had foretold, is made Bishop: according to the truthful prophecy of his master Robert. For when the holy man had brought him up in his holy purpose, having taken him from a private family of men of the city of Clermont, on a certain occasion, when he was assisting him at dinner, the holy man held out to him a piece of bread to eat. He opened his mouth and ate, and at once heard from the blessed man: "Because you have done this, you have merited the bishopric." The outcome of this prophecy proved that the former act was not an act of levity.
[4] For the man of the Lord Robert, though he had changed the habit of the Canons, nonetheless refused to change the divine office on the vigils of holy Easter and Pentecost. [And the monks, as he had instituted, are forced to perform the office in the manner of the Canons,] But with him carried to the heavenly seats, his disciples said: "Because we are monks, on so eminent festivities we ought to perform twelve Lessons, in the manner of monks, not three, by the usage of the Canons." When this had been established by all, it happened that on the following holy Easter day, not without divine will, as is believed, no one of such a great multitude awakened until dawn shone. Not being able therefore to perform twelve Lessons, they began, corrected divinely, thenceforth to perform three, in the paternal manner, with thankfulness.
[5] In the abbatial care of La Chaise-Dieu, Siguinus, an illustrious man, Signinus the 3rd Abbot, born from the castle of Escostaiacum in the Lyonnais region, beloved to God and men, succeeded Durandus. In whose time the place of La Chaise-Dieu grew, both in the fame of religion and in most ample possessions; and he himself, shining with signs, appeared illustrious to the world. For when the Provost of Carennacum had found him passing through his land, he devoutly begged him to come to Carennacum b, and there to celebrate the feast of Pentecost on the next day to come. Abbot Seguinus, seeing his devotion, turned aside to the place, and celebrated the sacred day there. But when a multitude of nobles and private men from the surrounding places, the feast day inviting and the fame of the present Abbot drawing them, was flowing to Carennacum, it happened that a certain tyrant was present, who seemed to continually commit many evils against that place. He foretells the tyrant will soon die, The Provost therefore admonished the Abbot to approach him with entreaty, because on this account perhaps he might cease from his malice. When the Abbot had done this for a long time, that soldier, neither for love of the festivity nor for reverence of the wonderful man, promised any good or peace, but departed more furiously threatening. The Provost being greatly terrified on account of this, Abbot Seguinus said, "Do not fear, Brother, because he has finished the course of his malice, nor can he harm either you or your place." The just sentence c of the supreme Judge declared this prophecy to be most true: for when the tyrant had departed proudly from the Abbot, he cast his hawk at the birds near the river; and as he followed it, falling into the river, he was quickly deprived of life. Which thing struck no small fear into the persecutors of that place, and offered great tranquility to the inhabitants.
[6] The same kind man Seguinus, at a certain time, when he was rising from prayer in the monastery of St. Illidius, And that Peter will become Abbot of St. Illidius: which is situated in the city of Clermont, had a certain young monk of La Chaise-Dieu, named Peter of Pons Bigaudi, meet him, to whom he at once, smiling, said: "Brother, you must implore God as helper, because you are to receive the abbatial care of this place next year." Indeed, although no creature can subsist without God's help, d yet to him especially God's help was necessary: for not long after the abbacy was received, both infirmity of body wore him down, and the warlike whirlwind of the Count of Clermont and of the Canons oppressed his monastery.
[7] The violence of robbers grievously pressed on those serving God in the monastery of La Chaise-Dieu. And when they had suffered this injury for a long time, He drives away a thief by excommunication alone: and no remedy was found for this plague, Dom Abbot Seguinus, on the holy day of the Lord's Supper, ordered the stole and pastoral staff to be brought, and rising said: "Because the son of iniquity does not cease to vex the sons of God, by the authority of God the Father, and the Son, and the Holy Spirit, we prohibit him from having any longer a place of dwelling here." As soon as he had completed these words, the Refectorian, with all seeing, going out from the Chapter, nowhere appeared again. A great wonder being held at this, his thefts which he did in the cloister were revealed by his accomplices who were outside; and thus that truth is fulfilled: "Nothing is hidden that shall not be revealed." Luke 12:2
[8] The Abbot Seguinus, beloved to God and men, having spent about fifteen years in the pastoral care of La Chaise-Dieu, Pontius the 4th Abbot: leaving the governance of that place to Pontius e, was buried at Avignon: of whose passing we have published some things in the life of the man of God Stephen, the disciple of Blessed Robert.
[9] But meanwhile the Prior of Avignon, all pastoral care set aside, wishing to devote himself to God alone, sent a messenger to La Chaise-Dieu, that a Brother might be sent to him, who would be suitable for the governance of the whole place. Thus a youth of good disposition was sent to him, and being in all things subject to him, heard these things from him: "For this, Brother, you were directed to us, that you should take up the management of this house, and provide for me only the necessities." To this the youth said: "By no means, Father, can this
be done, that I should command you, or as long as you live, hold the priorship over you." Under whom a pious Deacon appears after death: When therefore the other was unwilling to suffer this, in this they agree, that what a religious Cluniac monk, who was dwelling nearby, should approve, each one should fulfill. From him at length they received that the elder should provide for all things within, and the young man for those outside. Which was done. The young man then asked the elder that he would permit him to go to La Chaise-Dieu, and to celebrate there the Lord's Supper. When the Lord's Supper had thus been celebrated by him at La Chaise-Dieu, as he had wished, on the following day of the Passion, being seized by fever, he was brought to the infirmary. As the disease grew worse, being anointed and fortified with the Sacraments, he rendered his spirit to God, and was buried on Holy Saturday. On the following holy Easter day, when a certain sacristan opened the door of the church to know whether daylight was dawning, so that then the hymn "Aurora lucis" should, as is the custom, be begun, behold the dead youth — arrayed as a Deacon in white garments, who had been buried on the preceding Saturday — stood in his presence before his eyes, and said to him: "The Lord has risen." At which, trembling, his spirit recovered, he asked him how he was, and how he had come there. He answered: "The Queen of heaven, with the holy Apostles and Angelic Virtues, is about to celebrate the divine Offices here today; for this, I say, I have been commanded to come, and to fulfill my deaconry." Hearing these things, the sacristan brought the Prior, who also heard the aforesaid things from him who appeared alive. Which done, he departed from them, all wondering about this. Some of the brothers wished to ask whether the body could be found in the sepulchre, which was so manifestly seen to be held before their eyes; Pontius having been made Bishop of Le Puy, which Dom Abbot Pontius, as a man of great discretion and religion, rebuked to be done, lest any presumption could be marked. After the charge of his own abbey, managed for seven years, leaving it to Aymericus, he was exalted to the See of Le Puy f.
[10] Aymericus succeeds. Then Aymericus, after seven years spent in pastoral care, substituting Stephen in the abbatial See, took up the summit of the Church of Auvergne to be ruled g.
[11] At the same time, when a certain Brother of great simplicity and purity, Under Stephen the 6th Abbot. surnamed Bertrand the Baptist — so called because while still a boy he had handed over an infant to receive the grace of baptism at h St. Privatus — was suffering a great anxiety, because the Priest had lost the Body of the Lord upon the altar, nor could he render an account what had become of it; The lost Body of the Lord is found in the fingers of the simple Brother. he himself, before the holy altar, with bent knees and with tears poured out, praying to God with all contrition, with palms joined, at the tips of his fingers, which is wonderful to say, he beheld the Body of the Lord to be present. Who, when he had cried out with a great voice for joy, and the Priest who had lost it had run up and recognized it, with how great joy, with how great exultation he danced with all who were present, is more fully intimated by silence than can be expressed by eloquence.
[12] And a spider is innocuously taken in the chalice. Another thing also sufficiently stupendous is reported about this Brother Bertrand: that when on a certain day he was celebrating Mass, into the chalice of the Lord's blood a spider fell. Which being seen, not knowing what counsel to take, whither to turn, what to do, he drank all together, and by God's working felt nothing sad from it. Not many days after, when he was being bled, together with the blood, with those present looking on, a spider came out from his arm; and because by loving Christ he believed his words, "if he drink any deadly thing, it could not harm him." Mark 16:18
[13] A certain youth, Peter by name, of Auvergne by race, lost leg and foot by a burning "fiery disease" (ergotism). Bearing the bone of his leg in his hand, i supporting himself on staves, he came to La Chaise-Dieu: and there the religious man Gerald the almoner kept him for many days, the bone of his leg being placed in a certain hole. The poor man, hearing that frequent miracles were being wrought in the place which is called St. Mary of the Sea k, situated not far from the city of Arles, The leg of the poor man, long ago lost, having taken up the bone of his leg, went thither: and a certain Peter, a soldier of the castle of Viviers l, by name Wulgarius, gave him hospitality. Some days later, it happened one night that the soldier heard certain persons conversing around the bed of the poor man, and said: "Why," he said, "do you not sleep (thinking it was his household), and disturb the poor man?" "We, my lord," they say to him, "neither speak nor have we heard those speaking." Again he slept, and awaking again, as before, he heard, and calling the poor man he said: "Who is speaking with you, Peter?" "My lord," he said, "the blessed Mother of God, and St. m Hippolytus the Martyr are putting together and restoring my leg and foot." Is restored by the help of the Mother of God and St. Hippolytus, The soldier, thinking this vain and fabulous, said, "Sleep, Peter, sleep." And he, "Lord," he said, "come and see, because what I say is true." That soldier rose, and his wife and household: and a new leg and foot, fitted and white, restored to him, as he had said — which is wonderful to relate — they find. But the bone of his leg, which had been placed in the hole in the wall, they nowhere found. Going forth therefore, all who were there began to kiss that wonderful work, similar to which had scarcely or never been heard n in past ages, and to praise God.
[14] In the monastery of La Chaise-Dieu, when on holy Easter day A monk dies without disease or pain: all the Brothers were busy and rejoicing about the divine praises, a certain novice Brother saw, and began diligently to inquire the place in which the Brothers departed from the body. When he was asked why he was asking this: "I desire," he said, "to be dissolved and to be with Christ." When the place had been shown him, stretching himself out in it, he most devoutly prayed that the Brothers might come and do for him according to the custom of the dying. When the Brothers, wondering at this, had completed it, with them present, with joy without pain, he slept in Christ.
[15] A certain Brother of La Chaise-Dieu, John by name, being Prior of the place of Deletum of Auvergne o, fell into a grievous infirmity. And when he seemed to be brought to the last extreme, three Brothers stood before him: Andrew his nephew, also Peter son of Rainardus, and I Bertrand who wrote this. But he, long having lost speech, twice said: [p] "Bertrand, Bertrand." After about half an hour, strengths recovered, he was ordered to speak. Being asked therefore why he had named Bertrand a little before, he said: "I saw a certain glorious Pontiff, who seemed to me to be Blessed Nicholas (for I had loved him with all my heart); and he set me before the doors of a certain temple, which was of such beauty, such brightness and odor, that scarcely anyone could relate it, and said to me: 'Behold, this dwelling I have acquired for you from God; or if you wish to live in the body, you can; of these two, the choice is given to you.' 'Lord,' I said to him, 'I have a friend Bertrand, and what he shall counsel me, this I will choose.' And he said: 'Well have you said. What he shall counsel you, do.' 'Tell me therefore,' he said, 'which of these I shall choose.' When I had heard this, I confess I first stiffened. At length, invoking the Lord, I said: 'Although in many things from this a grave discomfort may be inflicted upon me, He dies joyful: yet I do not wish that your rest be on my account delayed, but enter the place of the tabernacle of the Lord.' Who being made joyful said: 'Blessed be God, because this I was choosing; the other I feared.'" A short time having passed after this, he joyfully went out from the body.
[16] A certain priest of the church of Murciacum, situated in the Saintonge territory, named Gaufridus, being seized by a grave illness fell into bed. Another, by the aid of St. Robert, understands himself to be saved. Hearing that Bernard, the Prior of St. Gemma, had come to enter to him, through his friends he humbly entreated him: for he had been beyond measure hostile to him and to the other Brothers of La Chaise-Dieu, from the time when they had received him into his church of Murciacum. The Prior, however, entered to him, and the Priest said to him: "Lord, I give thanks to my God and to you, because you have willed to visit me: for I have committed many evils against God and against you; but to God himself and to Blessed Virgin Mary, and to St. Robert and to you, in life and in death, I hand myself over, to the place and priory of St. Gemma." Accordingly, with the monastic habit taken, he began to approach his end. Seeing which, we began to chant over him the Te Deum and the Litany. A little later he himself, who now seemed to be dead, moved his hand and made a sign that those singing should be silent. When they did not do so, his spirit recovered, he said: "Be silent." Then I approached him and said: "What is this? What do you wish?" And he said: "Judgment has been made, and I am saved." And I to him: "And how is this?" "Blessed Robert," he said, "received me from your hand, and set me before God the judge: and thus, my whole case — how I had handed myself over to you — being diligently set forth, the Judge of all disposed that I should be present forever in the lot of the elect without any ambiguity." Having said which, not much time afterward, he joyfully made an end of the present life. [r]