Luke the Younger

ON SAINT LUKE THE YOUNGER, THE WONDERWORKER, OF SOTERIUM IN GREECE.

Around the Year 946.

Preliminary Commentary.

Luke the Younger, Wonderworker, of Soterium in Greece (Saint)

By the author G. H.

[1] Saint Luke illuminated many places of Greece, or Hellas, by his birth, habitation, and the splendor of his virtues. The very many cures of various illnesses that occurred at his tomb in Attica seem to have given the place its name, Saint Luke so that it was called Soterion, then by contraction in the course of time, Sterion. On account of miracles From these same miracles, performed either while he was living or after death, he himself also received the surname of Wonderworker. He was also called "the Younger," not in relation to the Evangelist or any other ancient Martyr named Luke. Wonderworker For this surname generally indicates either proximity of place, or connection of family, or parity of way of life and deeds. "The Younger," therefore, this Luke was in comparison with another Luke, the Younger, in relation to Saint Luke of Sicily who, a father of monks on Mount Etna in Sicily, set out for Constantinople to establish monastic life in Sicily, and thence, returning to Corinth, fell asleep in holiness in a certain neighboring village on November 6. Who died in the same region before the year 828. He was buried not far from the Soterion of our Luke; and he was somewhat senior to him. For since Sicily came into the power of the Saracens from the year 828, and was never afterward fully and firmly restored to the Constantinople Empire, this Sicilian Luke seems to have lived before that time.

[2] There was also another Saint Luke, likewise called "the Younger," because he imitated the ancient institution of the Stylites, or Kionites. This man, after fighting unsuccessfully as a soldier under the Emperors Romanus the Elder and Constantine Porphyrogennetos against the Bulgarians (about which wars we shall treat in the Notes below), was initiated into the priesthood, senior to another Saint Luke the Younger, a Stylite and after other pious exercises stood on a column for three years; then lived for some time on Mount Olympus; and finally, going to Chalcedon, stood on a column for forty-five years. Who died around the year 946. He was almost the same number of years younger than this Saint Luke whom we are treating, who seems to have died in the year 946, having been born under Leo the Wise, father of Porphyrogennetos, around the year 890. That Stylite is venerated on December 11.

[3] But this Wonderworker, the Younger Luke, is celebrated by the Greeks in the Menaea on February 7 as follows: He is venerated on February 7. "On the same day, the memory of our Holy Father Luke in Hellas." Where in the appended couplet they allude to the surname of Wonderworker in these words:

"Luke filled Greece with miracles, Who even in death does not cease to work wonders."

This Saint is the offspring and delight of Hellas, with this eulogy among the Greeks whose ancestors, originating from the island of Aegina and unable to bear the perpetual incursions of the Agarenes, migrated and betook themselves to Hellas, in which the Blessed Luke was born. From boyhood he abstained not only from meat, but also from eggs and cheese; barley bread, water, and legumes were his food and drink. He tormented his body with every kind of austerity and affliction; to give food to himself when hungry, or to put a garment on himself when cold, he regarded as luxury and excess. Accordingly, having often given away his cloak to others, he returned naked. When he poured forth prayers to God, he was elevated above the floor and did not seem to touch the ground with his feet. When indeed he undertook the monastic life, it cannot be said how great an abstinence and affliction of the body the Blessed one underwent. Going about all the coastal places and changing his residence, he was a source of salvation to many through miracles. Afterward, having ceased changing places, he fixed his abode at Sterium, where, after seven years had been spent, having predicted the date of his own death, he made an end of living. So say the Greeks in the Menaea, and Maximus of Cythera in the Life of the Saints says nearly the same things. Molanus, citing the Greeks, has the following in his supplement to Usuard: "On the seventh day, Saint Parthenius, Bishop of Lampsacus, and Saint Luke in Soterium of Greece" -- indeed Sterium, or rather Soterium. On Saint Parthenius we treated above. The Greeks celebrate both with solemn veneration.

[4] The Life of Saint Luke was written by a contemporary author, and, as it appears, a monk who was his disciple, The Life was written by a contemporary author certainly a companion of his travels and flight. He testifies to this in number 63 with these words: "When we had once thus taken flight, and both of us together, companions in flight, I and the Father, had secretly entered a certain cave, a companion in flight two women wandering came upon us... We received them within the cave with us." At the time this Life was published, his sister Cale, a nun, was still living, instructed by his sister whom the author asserts in number 3 narrated to him the things pertaining to his ancestors and early upbringing. Philip the Spatharius was also still living, who proclaimed that the miracle related in number 65 had been done for him, and justly condemned himself for having unjustly condemned Justus. And by other eyewitnesses. So also the monk Gregory, healed from illness by his aid, is said in number 57 to be still a living and trustworthy witness. And another disciple, after his death, confirmed under a solemn oath in number 18 the things he performed on the mountain of Johannitza before the Bulgarian incursion. Finally, the author prefaces that he is writing these things not many courses of days -- that is, years -- having elapsed since his departure; and moreover that he was seen and well known by the eyes of many whom life still kept alive, not only the older ones but also the younger. He completes the work after the year 961. Moreover, at that time, in accordance with the prediction of Saint Luke, the island of Crete had been wrested from the tyranny of the Saracens, which occurred in the year 961.

[5] The most Reverend Father Francis Combefis, Theologian of the Congregation of Saint Louis of the Order of Preachers, was the first to extract from the Greek manuscript codex of the Medici collection of the Most Christian King Combefis first extracted it this Life of Saint Luke the Younger, and published an excerpt of it in volume 2 of the new Supplement to the Greek-Latin Library of the Fathers, in which chiefly the history of the Monothelite heresy and the vindication of the holy Acts of the Sixth Council against it are set forth. He prefaces that these Acts are very illustrious and not useless for the ecclesiastical history of those times, even though Baronius was ignorant of the very name of so great a man, even that of Luke the Younger. But that they were too prolix for him to think it convenient to give them in their entirety. And communicated the Latin translation to us. When we asked for the complete text, he most graciously communicated it to us, rendered into Latin by himself, and set forth his judgment to us thus: "You have," he said, "the full and complete Life of Luke the Younger and truly the Wonderworker, as the Medici codex of the Most Christian King represented it, which you sought from me. With this accompanying letter. In it miracles compete everywhere with virtues, so that you can scarcely decide whether those things kindle more desire to imitate the illustrious deeds of the man, or whether they inspire stupor from those things which he miraculously performed by divine authority. The writer is everywhere careful, serious, polished in style and method, and also florid, where occasion arose, with the gems of his sentiments; of special trustworthiness, since he presents many witnesses of what he narrates who were still living, and wrote nearly as a contemporary of the Saint. That Luke did not shrink from communion with the Roman Church and the Latins is indicated by the intimacy expressed here and there in these Acts between himself and monks who would go to Rome as envoys or return from there. Through you, therefore, and through your others who wonderfully enrich the Christian world with a most ample and choice harvest, may the library treasure of the Most Christian King bring forth this monument, joined to them, for public use -- that library rich to all, hitherto niggardly to none, and perhaps still pregnant with things opportune to your enterprise. May God preserve you safe for many years, and may the Saints, for whose glory you labor,

assist you. Farewell, from Paris, in the house of the Preachers of the Most Holy Annunciation, November 6, in the year 1651." So wrote that most gracious man.

[6] The title prefixed to this Life is as follows: "Life and manner of living, and partial narrative of miracles, of our holy Father and wonderworker, Title of the Life. Luke the Younger, who reposes in Hellas."

LIFE

By an anonymous monk, his disciple. Translated by Francis Combefis, Theologian of the Order of Preachers, from the Greek Manuscript of the Most Christian King.

Luke the Younger, Wonderworker, of Soterium in Greece (Saint)

By a contemporary author, from a Greek Manuscript, translated by Francis Combefis.

PROLOGUE OF THE AUTHOR.

[1] It was plainly never time that was the cause of a good and studious life, but the mind alone and a will that loves what is good and honorable. This is shown both from many others who not long ago displayed a life irreproachable to many and falling short little or nothing from the illustrious brightness of the ancients; the memory of Saint Luke celebrated after his death and especially from him whose day is celebrated for us today -- Luke, I say, who took great pains to be obscure and to hide his life, yet shone forth with the copious light of virtue; so that he became known to nearly all, and it was truly worthy that he should become known, who had so lived. Not many cycles of days having now elapsed since his departure, and moreover being seen by the eyes of many whom life still keeps alive -- and these not only the elderly but also the younger -- well known, he confirmed the virtue of the ancients equally, and that which scarcely finds credence; and showed that the steep, arduous, and to most inaccessible path of the way leading to virtue is not inherent in the nature of virtue itself, but rather in the mind and will of those who, through weakness and softness of spirit, shrink from things that are good indeed but arduous and beset with labors. His illustrious deeds and labors are so beloved by all and distill such sweetness that even the bare memory of him abundantly suffices to kindle fervor in the soul and a life worthy of imitation and to create joy in it. It is therefore worthwhile for all to know whence he sprang, how he ordered his life, and what good things he merited to obtain from that good Spirit; for these things will contribute not only to pleasure but will also bring no small profit and benefit to the soul.

CHAPTER I.

The Ancestors of Saint Luke: His Homeland: His Adolescence.

[2] Luke, good in all things and great, is the offspring of Hellas, or rather its ornament and most desirable delight; The ancestors of Saint Luke originated from Aegina. I would add also, a crown of glory. For he did not appear ungrateful to his homeland; indeed he repaid it with illustrious and brilliant heaps of blessings. His ancestors drew their origin from the island of Aegina -- Aegina, I say, situated in the Aegean gulf. They, judging the continual invasions of the Agarenes to be unbearable, on account of the Saracens they themselves and all the other inhabitants, leaving the bright soil of their fatherland for the sake of redeeming their lives, migrating and dispersed through various cities, adopted stepmothers in place of their mother. They leave their homeland. Some occupied the land of Cecrops, others that of Pelops, others that of Cadmus, and still others various regions and places, and in them were forced to fix their abodes.

[3] The grandparents of the divine Luke, therefore, migrating to the province of Phocis, or Chrysis, The grandfather dwells in Phocis at the mount of Johannitza. pitched the tents of their sojourn at a certain maritime mountain called Ioannis. However, since during those times (by which judgments he knows, whose judgments are a great abyss) Psalm 36:7 the Ishmaelites, infesting the sea and plundering every gulf, port, and shore, were also (alas!) making incursions into those parts, they were again compelled to yield their place. Seeking therefore a certain port named Bathys, convenient and calm for breezes, they established their home; then in the port of Bathys where, having remained for no small time, they merited to beget the father of the admirable Luke, and honoring him with the name of the first of the Martyrs, they appropriately arranged for him to be raised in accordance with that name. But from here too, summoned by a certain divine beckoning, then in the town of Castorium migrating to a certain town named Castorium, they dwelt there. Here, making some end of their wandering, they seemed to receive some consolation for the exile in which they had wandered outside their homeland. And although this did not happen immediately then, it nevertheless occurred without a very long delay. For he who was the companion and helper of the wandering Jacob, and enriched the poor man with wealth, and who brought back rich in herds of cattle and flocks of sheep the one who had first crossed the streams of the Jordan with only a staff -- he himself, plainly blessing openly the livestock and the remaining substance of these people too, he grows wealthy endowed them with such increase that not only did they seem inferior to none in possessions, but they even surpassed the natives of those places by no small amount, and in them that saying of Job was perfectly fulfilled -- that their paths would be heavy, and the Lord would visit their house. Genesis 32:10 Job 29:4

[4] But here too the eye of envy could not bear it, inflaming the inhabitants of the town to open malice, about to be expelled by the inhabitants as once the Egyptians were against the children of Israel. These people, driven by malice, not being able even to see them at all, drove them out as strangers and foreigners, and attempted to banish them from their borders. Not otherwise than pagans, though they were of the same faith, they harassed, expelled, and struck them with every kind of evil, though they had injured no one. Pressed by this grave distress, Luke's grandfather, being of such a nature that he could not be induced either to resist or contend, nor yet again to keep changing one place for another, or to be driven and chased away by anyone like some fugitive slave, he approaches the Emperor as quickly as he could sought the Emperor, relying on no human, but solely on divine protection. With God therefore as his guide and patron, the journey being accomplished without any difficulty and easily, when he had piously and devoutly approached the one then holding power, with no intermediary, and had clearly set forth his individual circumstances, he was kindly heard by him and deemed worthy of a gracious look. For immediately providing imperial letters and joining to them an officer of the imperial commands, he ordered him to return full of joy. Protected by his letters, he dwells there. When the officer had arrived, dividing the town and all its property in half, he made habitation secure for both parties thenceforth, so that the natives received one part and the newcomers and foreigners the other, and from then on they ceased from all fighting and discord; and led a common life in great peace and tranquility. And so much for these matters.

[5] Stephen, the son born from that man, having passed through childhood and attained the vigor of youth, Stephen the father and being well advanced through the whole intermediate time, and as was fitting for a son, so that his studious character might bring greater parental love than mere natural birth itself -- when the opportune time for marriage had now arrived, by the provident care of his parents he was given in marriage to a woman named Euphrosyne, joined in marriage to Euphrosyne who was indeed from the same homeland and the same freeborn nobility. From her seven children were born to Stephen -- a perfect number, and one most celebrated in Scripture -- so that even in this respect they would surpass many, and might learn that the whole matter was a gift of God, not a work of nature. The first was Theodore; next to him was Mary; the fourth is called Cale, and she is the surviving narrator of these things, and to this day

cultivates the exercises of the monastic life. The fifth was Epiphanius, he begets seven children who, himself also leading the life of a monk and ordering his manner of life in accordance with his profession, departed to him whom he had loved. The two remaining children, before they had exchanged their immature age for a more mature one, exchanging this life, departed from human affairs. The third, lastly, is this Luke, divine in all things.

[6] Of whom Saint Luke was the third-born. While still of tender age, and reckoned among boys, he showed nothing boyish in his character. For boys take the greatest delight and pleasure in jests, laughter, games, and disorderly movements; but nothing of the sort was found in Luke -- a boy, grave in character rather quietness, tranquility of soul, gravity of character, and that in every respect he bore himself as one of more mature years than his age. Wherefore he never had any association with others in things pertaining to pleasure. And let no one think this account wavers in credibility, when he considers that fruit is the food most pleasing to boys; but this youth was so novel and unusual a lover of abstinence that from boyhood he abstains from delicate foods he thought he should bid farewell not only to meat but also to cheese, eggs, and every other food that offers pleasure, and should live on barley bread, water, herbs, and legumes. On Wednesdays and Fridays, however, he fasted from all food until sunset. What may seem worthy of even greater admiration is that he used no teacher or guide for these practices; but of his own accord and voluntarily pursuing all that would deny the throat its pleasures, he fasts on Wednesdays and Fridays he embraced from his heart labors, deprivation, and whatever afflicts the flesh. Since, therefore, things most sweet and supremely pleasing to others were unpleasant and unlovable to Luke, while conversely things to be avoided with effort and burdensome to many were very easy for him and free from all labor, it is plain that such things are considered so not so much by their own nature and character as by the will and habit of those who use them.

[7] Once, when he was dining with his parents, and they did not think these things were done from religious piety and sound judgment, but rather supposed the matter was a childish ambition arising from a certain levity of mind, they tested him with this experiment. Placing meat and fish cooked together in the same pot on the table, they ordered him to eat. Sensing fish cooked with meat, he vomits it up. He, completely ignorant of what had been done, accepted the fish when his father offered it. But when he had taken it and perceived the trick, he left nothing undone to show that he bore the matter with great distress; and as a sign of the bitterness of his soul, he vomited up the food he had taken, and fasts for three days and so for three days, as if some great crime had been voluntarily committed, wearing himself out with lamentations and groans, not enduring to take bread in any way during that time, he persevered. When therefore his parents had fully explored his soul's resolution and recognized that he had nothing of human calculation, but was full of divine grace, they allowed him thenceforth to live according to his own judgment.

[8] Moreover, although he devoted himself to so careful a life, he nevertheless performed his duties owed to his parents no less diligently, being prompt in his service with all excuse removed, and showing them the greatest possible honor. He obeys his parents. Now after the example of the divine Abel, Jacob, and Moses, he devoted himself to the care of the flock of sheep; he pastures sheep now he took up the labors of agriculture. For he had already attained the vigor of age; he cultivates the field wherefore he also strove very diligently to exercise his body with every labor and affliction.

[9] But who could adequately narrate, as they deserve, his abundant kindness of character, his generous care for others, and his mercy toward the poor? For as one wholly devoted to the service of his neighbor and taking no account of himself (at least as regards care of the body), whenever he happened to be sent on customary errands, he did not even spare the necessary food and provisions for the journey, giving his food to the poor, he fasts but extending them to the poor he met, he himself remained fasting. Likewise he very willingly and with great spirit shared his clothing. Indeed, giving to those who approached him naked, he stripped himself with a cheerful spirit, and it came about that he not infrequently returned home naked, taking no account of cold or shame or anything else. But though restrained on this account by reproaches and sharper reprimand from his own family, and sometimes even received with beatings and blows, giving away his clothes, he remains naked he could in no way be moved from this duty of mercy; rather he counted as honors and crowns of thanksgiving the blows he saw inflicted upon him for the sake of the poor. Not infrequently he was left naked for a considerable time, since his parents thought fit to do so, and endures the blows inflicted in order that he might thereby lay aside that blessed kindness and humanity. But he, not considering those punishments to be punishments but reckoning them as rewards of good things, devoted himself more earnestly and with greater vigor to mercy toward the needy. Out of love for God he endures it. Such indeed is a soul captivated by the bonds of divine love. It counts it as nothing to endure evils; indeed it considers distresses as delights, and grows strong in hardships and labors. When therefore it happens that he has borne no distresses for his Beloved, then he considers himself worse off, and as the heaviest torment, he flees from relaxation.

[10] Of his goodness and more lavish spirit toward the poor, this notable token presents itself. Going out to the countryside to sow seed, he deposited the greater or equal part in the bosom of the poor. On account of the alms given The reward that followed the deed was most pleasing. For it was fitting that the first Goodness should repay such returns: namely, by as much as had been taken away from the sowing by that beneficence toward the poor, by so much more did it abound in the most plentiful harvests and copious crops. He gathers greater crops.

[11] In a short time meanwhile his father departed to God. He, however, devoting himself more to the heavenly Father, thereafter neglecting the care of the flock and the cultivation of the fields, applied his zeal solely to prayer and the diligent meditation of the Sacred Scriptures. That this great man made much progress in the practice of prayer is made evident by other things, devoted to prayer and also by what occurred in his mother's case -- no small matter, and of such a kind as to have ample power to inspire wonder in the souls of its hearers. For she, desiring to see with her own eyes what her son was doing in the secret silence of the night, at deep evening, with other female companions, drew near. Then, finding a suitable hiding place so that she herself might see but could in no way be seen by anyone, she beheld that great and equally awesome sight to see and hear -- as the mother herself again confirmed by oath that she had seen, to those who would now be narrating these things. He was intent upon prayer and was standing before God with his whole mind's attention. But his feet did not touch the ground in the slightest, and he was as if lifted up toward God with his whole body. When the mother had perceived this with her eyes not once but a second and third time, she put an end to her doubting, in prayer he is lifted from the ground and no longer sought to make the experiment. There are also other witnesses of the miracle, not those who received it by hearing from others, but those who beheld him praying with their own eyes.

b Indeed the Saronic Gulf, now commonly called the Gulf of Aegina, in the Aegean Sea, which taken more broadly extends even to the Ausonian Sea.

c We showed above, in the Life of Saint Moses, Bishop of the Saracens, that those whom the ancients called Saracens are called Agarenes by their descendants.

d These incursions were made chiefly from the island of Crete, intercepted in the year 823.

e Attica, called Cecropia, just as the Athenians are called Cecropidae, from Cecrops their first King.

f The Peloponnese, from Pelops, brought from Phrygia.

g Boeotia in Hellas, which is called Cadmeis from Cadmus, the founder of Thebes, where also the citadel of Thebes is called Cadmea.

k In Greek, "the mountain called of John." Below in number 17, "the mountain which the inhabitants called by the rustic name Johannitza." In Greek, "called Johannitza in rustic speech." And in number 34, "in the desert of Johannitza,"

and in number 39, "he returns to the desired solitude of Johannitza." This mountain is situated not far from the Corinthian Gulf toward Boeotia and the Isthmus of Corinth.

l We also said in the Life of Saint Moses that the Ishmaelites are confused with the Agarenes, and both are taken for Saracens.

m Toward the end of the empire of Michael the Stammerer, who died in the year 829, the Saracens gained possession of Sicily and afterward of Calabria, and plundered everything far and wide, as John Curopalates, Cedrenus, and others report. Hence the Greek shores were also infested by their piracies.

n Bathys, that is, "deep" -- namely, a port convenient for breezes, in Greek euares, as if enjoying a propitious situation, not agitated by any fiercer winds, being sheltered by a mountain or hill.

p Saint Luke was born around the year of Christ 890.

CHAPTER II.

The Monastic Life Desired, Begun at Athens, and Left.

[12] When he had already for some time been turning over in his mind leaving the tumults of the world Seeking the monastic life and entering upon the institution of the monastic life and quiet, seizing an opportunity, he immediately departed for Thessaly. On the way, watchful soldiers captured him -- soldiers posted to catch runaway slaves from their masters and commit them to prison. For they, seeing nothing in his rather cultivated appearance that distinguished him from the vilest and most neglected persons, and supposing him to be someone's slave, immediately seized him and questioned him in the customary manner: He is captured by soldiers. "Whose was he, and from where, and where was he going?" When he answered and professed that he was a servant of Christ he is beaten and had undertaken the journey for no other reason than prayer, and added nothing further to this, they, supposing him to be concealing his servitude and openly mocking them, beat him severely and heavily. Not his tongue lying, he is imprisoned but the false suspicion of the soldiers caused him, though innocent, to suffer punishment. He nevertheless, truly a lover of truth and magnanimous, considered it the mark of a cowardly and utterly degenerate spirit to depart from the truth under the compulsion of beatings and to ascribe servitude to himself. Therefore, even after the beatings, the holy man is shut up in prison -- perhaps with the adversary thus avenging the losses he had suffered at Luke's instigation, and preventing him from attacking him henceforth with bold and brave spirit. However, having been recognized by certain people who knew him well, and discovered by sure testimony for who and what he was, he is freed he was released from prison. When he had returned safe and sound to his own people, he suffered from them reproaches, calumnies, and insults he is mocked by his own people far heavier than the blows. He, however, not unaware of whence came his stumbling blocks, and who was impeding his steps from his resolution in God, did not cease to knock at God's mercy, humbly praying that he would bring the purpose of his soul to its end. And indeed he did bring it to its end, who is always present as a helper to the good. This, moreover, is the way the matter was accomplished.

[13] Two monks returning from elder Rome lodged with his mother. With monks returning from Rome. When he had caught sight of them, the desire long accustomed in his soul immediately arose, and the fire of divine love settled firmly in his soul, as in suitable kindling. Having therefore entered into conversation, he asked to become their companion on the journey, and likewise to receive the monastic habit. They said indeed that they were going to Jerusalem, after many prayers but they refused to take him as a companion or to make him a monk by changing his habit, for this twofold reason: that he was a young man and not accustomed to a long journey, and that when his parents and relatives learned of it, they would inflict no light punishments on the monks. But when he said, given as a companion and persuaded them, that he was a pilgrim and would be claimed by no one, they secretly left the town with him and came to Athens, he is received in a monastery at Athens and entering there into the sacred temple of the Mother of God, and pouring forth prayers to God, they left him in the monastery where they had lodged, and commending him to its Superior, and promising that he would shortly be tonsured as a monk and inserted into the fair choir of the Brothers, they themselves pursued the journey they had originally intended. He is tonsured. But the Superior of the monastery, although he had questioned the divine Luke many times, was by no means able to induce him to declare openly whose he was and from what lineage he sprang; He puts on the Minor habit of Novices. so he tonsured him as a monk, and then clothed him in that monastic habit which is thus far reckoned as belonging to Novices, and which it is the custom to call the Minor Habit.

[14] But the mother (for neither must her affairs be wrapped in silence, since the loss of a son is an immense grief to a mother, especially when there are added to it the evils proper to widows), thinking the pilgrimage of her dearest pledge utterly unbearable, the mother bearing it with difficulty was beating herself with lamentations and struck by the dire weapon of sorrow, and could not restrain herself from making accusations against the Lord of all. Indeed, imitating in her emotions of soul the widow of Elisha, she said: "Alas, Lord, witness of my widowhood and desolation! You first afflicted me by causing the death of him whom you had joined to me in marriage, and condemned me to the losses of widowhood, which is in itself far more grievous than death for a woman. And lamenting. But now you have taken from my eyes the one whom I had as some consolation for so great an evil, and I have no place where I may see that one true light of my unhappy life; so that we too may most aptly cry out with the Prophet: 'And the light of my eyes, even that is not with me.'" 4 Kings 4:28 Psalm 38:11 "But what was the reason that the boy has gone far from us? Was I preventing him from being free for you and being constant in your service? Was I compelling him to think little of your worship in preference to his duties toward us? Was I teaching him to prefer earthly things to spiritual and passing things to abiding? Whence I, who had learned from my ancestors to be a mother not only of the flesh but also of the soul, and who had made my son a work of prayer, assigning to it the greater part -- moreover, that was my sole consolation, to see my dearest pledge, and that always, as far as it might be possible; or if not, at least for some little hour of time. The very hearing of his illustrious deeds from nearby was enough to generate joy in my soul and beseeching God and to rouse solicitude for him. Therefore, O Lord and King of all, do not despise the tears of my eyes, but place them in your sight, to speak in the words of the divine David, and deign to dissolve those deep shadows of my grief. Psalm 56:9 You will dissolve them by no other means than by restoring my dearest pledge again to a mother's eyes. For thus I will also summon all together at the finding of my son, and will confess your magnificence, and will praise you all the days of my sojourn in the flesh."

[15] Thus praying, she moved God, who is good by nature, to mercy. But what happened, and by what means did it come about that the mother, weighed down by dire grief, and the Superior of the monastery rebuked through a vision was unexpectedly seen rejoicing about her son? He who accomplishes all things by his will caused the Superior of the monastery, under whom Luke, Christ's rational sheep, was serving, to be addressed by the mother thus seen, and to be called out to: "Why have you done violence to me, a widow? Why have you added to the pain of my wounds? Why have you taken away without any compassion the sole consolation of my widowhood? Why have you snatched my son, the caretaker of my old age? Quickly restore him to me; restore my light, my only hope. For I will never cease to approach God, the Judge and King of all, and to accuse you, as one who has suffered injury from you." The Superior of the monastery, terrified by these dreams, at first indeed thought it an idle vision and a temptation of the Evil One. But when on the following night and another and more often he saw the woman approaching him and saying such things, and rebuking him about the same matters with anger, admonished by the latter he thought it worthwhile not to spurn it as a deceiving image, but to regard it as a divine dream. Wherefore, as soon as day broke, the youth was summoned and brought before him. Then that man, with a rather severe word and manner, said: "Ho, you, for whose sake and to what end did you wish to conceal your circumstances, although we have already questioned you about them not carelessly? How did you completely deny having parents and relatives? Or how did you presume to approach this holy habit and way of life, you who consist entirely of deceit and dissimulation, as is proven by the very testimony of events? For if you had disclosed things openly and freely from the beginning, they would not have become public even without your consent. Go therefore from us and from all the borders of Attica, and restore yourself to your parent,

by whom, being exceedingly troublesome, I have had a very difficult time this third night." As the Superior of the monastery spoke these words, Luke stood in grave fear, and with his eyes cast down to the ground, he said nothing himself, but by his tears and his whole bodily bearing he nearly cried out -- that he bore the discovered separation with difficulty, and did not wish to depart from the society of the Brothers. When therefore the Superior learned this, made gentler by Luke's great humility and modesty, and having tempered his anger, ordered to return to his mother he said: "But it cannot be that you do not return to your mother, for the present at least. That done, there is nothing to prevent you from choosing some place and establishing in it a monastic life, and thus providing for your soul. For, as it seems, her prayer has the very greatest power of prevailing upon God, and is very able to impede yours."

[16] Luke, hearing these things, made no objection at all, since he was very humble and modest, and according to Scripture, feared all things out of modesty. Job 9:28 Falling on his knees and seeking the support of prayers, although unwilling, he departs from the monastery he left the monastery and soon undertook the journey to his mother. When he was inside the house, he returns to his mother he found her sitting in ashes, with her face disfigured and darkened, her sad eyes fixed on the ground, and her whole countenance bearing signs of immense grief. As soon as she saw him, she rose, mingled with joy and amazement. But see the virtue of this woman, how it shone forth, so that you may gather it is fitting that such fruit should come from such a tree. Seeing her son, she did not rush into embraces, did not throw herself upon his limbs, did not give herself entirely to the spectacle; but putting these things in second place, before all else she immediately looked to God, and stretching her hands on high, she gave thanks to him, by whose doing she had received back the son she had lost, and held her beloved within her hands: "Blessed," she said, "be God, who has not removed my prayer and his mercy from me." And so Luke, returned to his mother by God's will, he serves her for four months ministered to her, and bestowed upon her whatever service a son owes to his parents. This lasted, however, only for four months; then, burning again with love of God and solitude, forgetting all else, he devoted himself entirely to him -- with his mother herself no longer opposing, or thinking the matter to be neglected, since she was not unaware that while parents are indeed to be preferred to all other things, God must be held in a place prior to all.

a About seventeen years old.

b Athens is about two hundred miles distant from Thessaly, and perhaps more from Castorium, Luke's homeland.

c The "Office of the Minor Habit," accurately published and explained by Jacques Goar in the Euchologion of the Greeks. Here, however, the habit of the Novices is understood -- the tunic, belt, and cap. But to the professed, the mandyas (mantle) was added, which was properly the Minor Habit.

CHAPTER III.

The Solitary Life of Saint Luke on the Mountain of Johannitza: His Zeal for Prayer: His Hospitality.

[17] Taking therefore the good and propitious prayer of his mother as a guide for his journey, he seeks the aforementioned mountain he withdraws to the mountain of Johannitza which the local inhabitants called by the rustic name Johannitza, and surveying the part of it which faces the sea (where the natural brothers Cosmas and Damian, commonly called the Anargyroi, have a shrine), he himself there fixed the tent of his monastic exercise. What manner and how great the contests, labors, and battles he engaged in there against the belly and sleep -- or rather against the savage demons who attack us through them -- neither could anyone adequately express in speech, nor should unhesitating faith be given to those who speak, on account of the enormity of the thing. But if from certain small indications, as they say, the lion may be known from the claw, or a spring from a slight taste, the man's excellence is to be declared, there is nothing absurd in our adding these things too to the narration of his good deeds.

[18] For a certain disciple of his, breeding incredulity in his mind, thought thus: that the man only pretended to be assiduous in prayer and vigils, as attested by a disciple, a diligent observer but in fact spent the greater part of the night in sleep; especially since he did not apply his mind to studies, nor was he accustomed to the sermons of the divine Scriptures or of the Fathers, so as to be able to spend time in their books; and he thought that he was not far from extreme ignorance, and desired to make a test of the matter. When night had fallen and the Father had closed the doors of his cell, the disciple threw himself upon the ground, and resting his head against the doors, with ears pricked up (which they say is characteristic of those who are intensely attentive), he persevered in that posture until morning, and then finally returned to his own bed -- full of admiration indeed, and absolving himself from the incredulity of his former thoughts. What he learned while thus fixed at the doors is as follows, as he himself narrated after the Father's death, confirming his account under a solemn oath: "I learned," he said, "that he would fix his knees on the ground and strike his forehead against the earth. He prays through entire nights with genuflections At each genuflection he would chant that public prayer. Then, as if growing warm with fervor, he would make more frequent genuflections and persevere in them until, his bodily strength being exhausted (for the body was unable to serve with equal effort the ready eagerness of the spirit), he would fall on his back and remain motionless for a long time. But even so he was active and did not indulge in sloth. He did not give way to sleep, and stations, though impeded but had his hands upward and the eyes of both body and soul, and with his whole mind's effort he said that customary prayer: 'Lord, have mercy.' Then after that brief relaxation of the body, rising again, he would stand on his feet and devote himself to prayer until the first light of day."

[19] Let another proof of the man's hidden struggles and of his fervent love for monastic quiet be added. He visits a monastery. He once lodged with a certain man joined to him by a well-known friendship, who was himself also a studious man and placed over a community of religious men. When he had now spent a third day with him, the desire for his cell and solitude came upon him, asked by the Superior to stay longer and he asked leave to depart. But the Superior would not grant it, since the desire of possessing the man held him, and he could not bear to be parted from his presence. For the desires of those who love God are most vehement, and stronger than those which grow from the economy of nature. When, however, Luke would not acquiesce, and openly sought permission to return, the Superior -- because the occasion of a neighboring feast day also favored -- spoke rather severely (since the force of desire sharpened his spirit): "How long," he said, or on account of the approaching celebration of a feast "will you so stubbornly resist in this rustic way and prefer solitude to the ecclesiastical assembly? Especially when a celebration is at our doors, to be conducted with the solemn assembly of the whole people; by missing the sacred chants of which you will carry away the greatest loss?" To this, the man full of God, with that love-worthy and blessed simplicity of his (and it is worthwhile to use not only the sense but the very words of that beautiful tongue), as if beginning a defense, said: "Good Teacher, blessed Pastor, you command well. But the Canons and sacred readings (if indeed the mind must be applied to them), and finally the entire ecclesiastical office -- where do they lead? And what is their aim?" Hearing this, the Superior of the monastery hesitated in uncertainty, and nothing at all occurred to him to reply. But Luke, as if resolving the doubt, said plainly, with as much simplicity as before: "Good Teacher, blessed Pastor, he prefers solitude to ecclesiastical gatherings and assemblies the psalmody and readings, and every other liturgical gathering, lead those who are studious -- as you yourself teach -- to the fear of God and advance them in it. He, therefore, who has taken care to have this very fear in his heart,

do you think he stands in any need of those things you praised?" When the Superior heard this, greatly admiring the force of the response, he was no longer willing to detain him, but immediately permitted him to go to his cell.

[20] The great man cultivated a small garden, both to exercise his body by laboring in it and to refresh with abundance not only what was necessary for eating, for those who visited him, but also their sight. He cultivates a garden. For it bloomed beautifully with every kind of tree and was planted with vegetables of every kind. That he went about this work not for the sake of some profit or personal advantage, but to serve the use and care of his neighbors, is clearly proved by the fact that he was never seen selling any produce from it, merciful to all without discrimination but rather offered it with all readiness to those who came to him from every quarter. Sometimes indeed, carrying produce himself or loading it on a donkey, he would go to the neighboring fields, and then, secretly depositing the load in the middle, he would return. Thus he looked to the advantage of others through his labors; not inquiring too curiously into those upon whom he was conferring the benefit, but removing the binding and discrimination of Isaiah Isaiah 48:6, and extending a common humanity to all.

[21] Deer, leaping down from the mountains and frequently coming to that place, were devastating his garden labors and cultivation, partly by grazing on them and partly by trampling them with their hooves. The divine man tried now with stones, now with shouts, to drive them away. A deer troubling the garden. But since he kept driving them away and they kept returning, and meanwhile they did not in the least relax their appetite for his vegetables and produce, the vigorous man, as if inspired by the Divine Spirit, addressed in a subdued voice one of them in particular, who seemed to be preeminent over the others, as though it were endowed with reason: "For what reason," he said, "do you do me injury and devastate my labors, when I have never harmed you? We are servants of one Lord, we are the works of one God. I pass over saying that I alone was brought into the nature of things according to the image of God, and have authority over all things. He strikes it down with a rebuke. By his command, therefore, you shall not pass this place, but where you now stand still, you shall pay the fitting penalties for your injustice." The great man had spoken, and the deer, as if struck by a dart, immediately lay prostrate on the ground, motionless. Certain hunters, seeing the matter from afar, ran swiftly as if to some unhoped-for gain, and with joy dragged the prey toward slaughter. He protects the prostrate deer from the hunters. But the matter did not please his gentle eyes; rather, as soon as he saw, he began to feel compassion for the prostrate creature. Going out therefore into their midst, he gently approached them and deterred them from their purpose: "Brothers," he said, "you have nothing in common with this wretched deer. For neither labor nor running nor any other effort previously spent in hunting properly drives you to its slaughter. It is clear, therefore, that he who lies prostrate from weakness rather needs mercy and help." Saying these things, he moved the men, who marveled greatly at his gentleness and compassion; and then, employing them also as helpers, he raised up the deer and released it. They too departed, having become more the prey of his goodness than having captured any prey themselves.

[22] Nor is this worthy of being passed over in silence: that although he continually wore down his body with so many labors -- amid vigils, fasting the unremitting force of vigils and the scarcity of food (for he used only barley bread and water, and these very sparingly and strictly, sometimes also vegetables, and as is fitting, with legumes intervening, as was also declared above); and likewise endured cold and was burned by heat; and moreover was harassed by swarms of wild beasts -- and every harshness to say nothing of the rest, immense genuflections, whole nights of standing, the unfriendly solitude, which itself was not seldom accustomed to exasperate and make harsher the moods of the soul -- always cheerful although he suffered so many hardships, and there were so many things by which he might seem able to be exasperated, he was never seen with a sadder or more morose countenance; but far more cheerful than those who daily luxuriate in relaxation of the soul, feasting, and sumptuous tables. And so to those who visited him and lodged with him, he was no little cheerful and more agreeable in manner, he kindly receives guests and frequently received them as a joyful host with bodily as well as spiritual foods, and even with delicacies to the point of satiety -- although nothing else was at hand or to be hoped for, sparing nothing of food or provisions. For he reflected with a very secure and sound mind that since God produces hay on the mountains and grass for the service of men, since he prepares rain for the earth and gives food to beasts and to the young of ravens, how could it be that providence would be lacking to those who ceaselessly invoke him (to use the words of the divine David)? Psalm 147:6

[23] But since he had not yet obtained the consummating grace of the divine and great habit, and was conceiving the greatest desire for it, at last, through God's providence, and he receives two monks going to Rome whose goodness it is, he obtained this too. The matter went in this way. Two monks adorned with the white hairs of old age -- or rather, themselves adorning their white hairs with virtue -- were heading for elder Rome on a kind of embassy. When Luke had hospitably and humanely received the men, and afterward shared his counsel with them, he more earnestly requested to be made the possessor of his vow. And from them he receives the great monastic habit. They, knowing him to be a vessel worthy to receive it, delayed him not at all; but swiftly performing all the proper rites for him, they clothed him in the apostolic and blessed habit, and imposed upon him the symbols of the narrow and strait way -- namely, the one that leads to life -- or rather, they afterward showed him by the habit to be what he had already previously been in reality. The matter was therefore a cause of joy to all -- to God, to the Angels, to men -- and brought sorrow and fear to only one, the most hostile enemy of all. For he saw a new soldier of Christ, truly equipped for battle, clothed in the armor of the Divine Spirit, breathing something very vigorous and manly, and about to fight against him more fervently henceforth.

[24] But neither should the miracle which was wrought concerning those monks who consummated this sacred rite seem to deserve silence. About to receive them in hospitality on their return from Rome. They were returning, and apart from the bare necessities, there was nothing in the possession of the Blessed Luke that seemed worthy of his magnificent soul and will -- especially for such guests and for those who had been the authors of so great a good. What therefore did he do, who opens his bountiful right hand and fills every living thing with blessing? Psalm 145:19 They were sitting on the shore, when the sun was already sending forth its pure rays, two fish leaping from the sea and were gazing at the sea waves stirred by gentle breezes, when behold, a great fish, raised high into the air by the oar-stroke of its fins, was cast before their feet, most pleasantly flapping and leaping, as if inviting and summoning those present to its own preparation. He receives fish. They, giving thanks to God the Provider and Supplier of food, were fixed in admiration at his providence for them. As though what had been first provided were not sufficient, it seemed good to send another as well; and immediately another fish, yielding nothing to the first in size, itself also leaving its marine abode, leaped onto the land in an instant, both rousing the guests to further thanksgiving and itself hastening to its own preparation. Would any pious person, learned in the divine Scriptures, say that this has anything less of the miraculous than that wonderful supply of food to Elijah by the ministry of the raven? 3 Kings 17:6 Thus therefore it was made clear to the monks what manner of man this was, and thus having received benefit, they departed.

[25] He, moreover, as if enrolled in the first ranks by this seal of his armament, and now owing greater contests than before, he increases his pious exercises showed indeed greater labors and more intense caution against his enemies, adding fasts to fasts and heaping tears upon tears; abstaining even more from sleep and all bodily relaxation; and employing more prolonged and fervent prayer and more constant quiet of solitude. By these exercises, obtaining a copious gift of divine help and favor, and most abundantly endowed with the grace of healings, he is gifted with the grace of curing and prophecy he also shone wonderfully with the knowledge of past, future, and present things hidden from others. Finally, he predicted that Scythian lance many days before it came, which, pervading the entire continent, delivered nearly all of it to destruction --

not openly indeed, since the matter seemed glorious and he himself carefully shunned glory, but parabolically and under a riddle. And his blessed tongue is known to have spoken various things to various people on this subject; but as others say they heard from him, it would come to pass that Hellas would be struck and the Peloponnese infested by war. Moreover, the arrangement of the divine Luke's dwelling was not such as to store and put away superfluous things beyond necessary use (for how could it be, when he had no property besides his body?), but plainly so as to keep safe and hidden his labors, of which he wished God alone to be the witness. In a narrow trench, like a tomb, he sleeps a little. Having dug out a small and rather long trench in this dwelling, he would recline his body in it as in a kind of tomb, making this a continual and ever-present memorial of death for himself. Then, having briefly tasted a little sleep, he would leap up again, and pronounce that verse of David: "I arose early and cried out." Psalm 119:147-148 And again: "My eyes anticipated the morning watch, that I might meditate on your words."

[26] But how could anyone easily traverse the whole depth of his humanity? He feeds two snakes. Although our account has declared some small portion of it above. For he extended his beneficence not only to human beings but also to beasts and birds, not to mention even reptiles (for something of that sort also exists concerning him). For he kept two snakes enclosed in a vessel for a long time and fed them -- perhaps wishing to extend more simply the Lord's commandment, that we do good to those who do us evil, even to them; he provides food for sparrows although he never suffered any evil from them. Not seldom indeed was he seen providing food for the sparrows of the field, so much did he overflow with humanity, always showing mercy and lending.

[27] His reputation for holiness spreading everywhere (for virtue makes its possessor conspicuous, like a lamp the one who carries it, even though the fog of envy swirls thickly around), two brothers approached the Saint, driven by a certain necessity. These men, abundantly refreshed by his hospitality and conversation, so that their refreshment was both bodily and spiritual, to two brothers refreshed with hospitality then also made a very earnest request, but one most unwelcome to him, since he utterly shunned ostentation. Their request was as follows: "Father," they said, "our father, near the end of his life, buried in the ground whatever gold and money he had. The place is uncertain to us the money buried in the ground by their then-deceased father and marked by no sign. We ask therefore that it be made known to us by the light of divine grace in you. You see in what state our substance is, so that even bare necessities are scarcely available to us; but what is worse, though we are brothers, we do not cease to quarrel with one another, each accusing the other of theft." The illustrious man heard, and as if out of great humility, not even judging the matter worthy of an excuse, he immediately freed himself from them. Asked repeatedly. But they, not thinking even so that the matter should be neglected, and like good prophets of what was to happen to them, ventured a second attempt, and approached again. He, still repelling them, affirmed that he was a stranger and in no way worthy of such grace. But when they pressed more urgently and showed that they would by no means withdraw, at last, barely and belatedly, but even then wisely and as one who wished to appear not to know, composing himself, he said: "Since you yourselves know the place in which your father, dying, hid the gold -- marked by such and such signs, easily conspicuous -- he reveals it with sure signs why do you wish to cause trouble in vain?" Hearing these things, they were not incredulous; quickly going to the place designated by the signs and digging, they found it to be truly just as had been said, and the treasure was brought to light. Receiving it and dividing it among themselves, they proclaimed the miracle that had been done to the ears of nearly all.

a Saints Cosmas and Damian are venerated on September 27.

b Around the year of Christ 908, when he was in his eighteenth year of age.

c The megaloschemoi were endowed with the cowl. See the same Goar.

d The Fathers commonly call it the Angelic habit, whom the same Goar cites.

e He means the Bulgarians, about whose incursion more below.

CHAPTER IV.

The Deeds of Malefactors Detected. The Struggle of the Flesh Repressed through an Angel.

[28] Nor should the following seem vain for the accumulation of the wise man's works, which are useful and worthy of everlasting memory. Three women came to him from a certain town -- I suspect the old deceiver contriving the plot through his malice, and using and employing them as an old instrument against the righteous soul, Women sent by the devil under the pretext indeed of piety, but in reality with no other end than to deceive and ultimately destroy. Revealing hidden sins. Falling therefore at his feet, they said in a spirit of contrition: "Have mercy on us, have mercy, O man of God, and do not despise the groans of our breast and the weight of affliction by which we are held. For a fire kindled in our breast, a fire secretly consuming and burning, impels us to reveal our sins before you." When he refused and told them to leave, saying that this exceeded his capacity and he would in no way receive them, they in return, heaping groans upon groans and tears upon tears, said: "Do not despise us, do not repel us, do not turn away from the humbled. Remember that the Prophet has commanded to declare shameful deeds openly and to be justified, as we have heard; and God, who wills all to be saved, has truly moved us to this, so that you yourself may be the mediator of our salvation and righteousness." Isaiah 43:26 1 Timothy 2:4 When, however, with his refusal renewed, the women pressed with greater fervor, the holy man feared that by so long and great a resistance he would break their generous eagerness for their own good, asked repeatedly, he listens and barely acquiescing at last, he received the confession of their hidden sins. Then he allowed them to minister to one another and take food in common, and to return home as quickly as possible. Wherefore one hastened to draw water, another to the garden, and the third to the kitchen; and boiling and eating a few vegetables, then approaching the blessed man, and receiving pardon for the past and caution for the future, they departed.

[29] But he who shoots in darkness at the upright in heart Psalm 11:3, as soon as the women had departed, sent his arrows and struck the vigorous man, who was alone by himself, with thoughts, and stirred up against him the war of the flesh. He resists the temptations afterward inflicted. But he, not ignorant of the author of the assault, armed himself well and stood against him -- with those arms, I say, with which the divine Apostle Paul was accustomed to arm the soldier of Christ -- and fighting for three days with prayer and showers of tears, he extinguished the fire of concupiscence and came through entirely free from that kind of war. Ephesians 6:11 And this is how he came through free: he seemed in dreams to see an Angel in the form of a youth, an Angel drawing out the lust of the flesh holding a hook in his hand, and thrusting it through Luke's mouth into his bowels, and drawing out thence a certain fleshy member (which perhaps designated the lust of the flesh), and thus bidding him to be of good courage, he freed him.

[30] This narrative too is worthy of the ears of those who love God. The sister of the divine Luke whom we mentioned above, truly his full sister (for she showed the genuine kinship not only in blood but also in deeds and character) -- since it was her custom to visit her brother, to stay with him and minister to him -- was once found together with some others, cleaning the crop of cumin and pulling up its weed, lest it grow to an unjustly excessive size. Then the Great One said in the hearing of all: "A man is coming to us, carrying a great and heavy burden on his shoulders, and laboring much." Having spoken, he predicts the arrival of a criminal and shortly after leaving the group, he entered the mountain and set darkness as his hiding place. While they wondered and considered what the force of his words might be, and what sort of person this was who was pressed by a burden, and what burden he bore (for they thought he spoke of a bodily weight of matter),

behold, the man himself at last came into the sight of all, alone, unencumbered, carrying not the slightest burden -- yet calling the Saint by name and saying he needed his help. But the Saint's sister and companions told him to wait. "For he has gone away," she said, "as you see, and is not with us now; and if indeed you wish to see him, you must wait." When the man declared he would not leave before he was permitted to speak to the man, a seventh day passed before at last, as if from some mist, like another Moses from the innermost sanctuary of his quiet and solitude, he came forth. He sternly rebukes the newcomer. As soon as he saw the man, composing his eyes toward the ground, and with a grave voice far removed from his accustomed gentleness, he said: "What business have you with this inaccessible wilderness? Why have you left the cities and retreated to the mountains? Why, dismissing the Pastors and the princes of Pastors whom the Churches have, he admonishes him to go to the pastors of souls have you betaken yourself to rustic and illiterate men? How did you even presume to come into my presence, and did you not shudder at divine vengeance, who are guilty of such monstrous crimes?"

[31] At these words, seized with terror, pouring rivers of tears from his cheeks, and with his tongue faltering from fear, the Saint added: "How long will you be silent? Will you not openly proclaim your sin before all, and reveal the wicked murder, he exhorts him to a public confession of his crime so that by accusing yourself, you may somewhat re-propitiate and appease the Divine power, which by its nature hates evil?" At last he, barely forcing himself, with continuous and broken panting, said: "Why, O man of God, do you ask to learn from us what you, taught by the divine grace dwelling in you, have already learned before? For what I did in secret has not been hidden from you. But I obey your command and speak, and what was wickedly done I openly produce and accuse." Having said this, he openly confessed his sin, relating in detail how, where, and why he had killed his traveling companion. Then, falling at the Saint's feet, he begged him not to despise him or leave him thus wretchedly held in the snares of the enemy. He imposes some penance. He both took pity on him and immediately raised him up, and admonished and exhorted him, and fortified him with rules, as far as the man seemed able to bear. He commanded especially that he should go to the tomb of the slain man, pour out an abundance of tears there, and splendidly celebrate the funeral rites for the third, ninth, and fortieth days; that he should make no fewer than three thousand genuflections, if circumstances allowed; indeed rather, that he should bewail his sin for the entire remainder of his life and, keeping it inscribed on the tablets of his soul, always hold it attentively in mind. Having given him these instructions, he sent him home, after having instilled in his soul a perfect recognition of the good and a condemnation of sin, and the man promised that he would bring great penance.

[32] A certain other man, a helmsman by trade named Demetrius, joined to the Saint by familiarity and not infrequently visiting him, Demetrius the helmsman, joined by a singular friendship spending many days in his company (since he indeed derived no small benefit to his soul from it), was held by great love for him both on account of his conversations and on account of the very association and sweetness of his character, and pursued him with the fervor of sincere faith. But he did not know the intimate power of the gift of perception and prophecy which the holy man possessed; whence something of the following kind occurred -- human indeed, yet not devoid of all fault. He was once plying his ship in the waters near Luke's little dwelling and was occupied with catching fish. Being about to visit the Saint, he did not wish to come empty-handed, but to bring something from his catch, not so much for the sake of necessary use as to show his good will. This was his intention. But since he had labored long and hard with his sailors and caught nothing, it at last barely and belatedly occurred to him to cast his hook in the Saint's name. As soon as he did this, a fish of enormous mass and very large size, of two fish caught by him in the Saint's name as if urged and directed by someone, sought the bait at top speed, and pierced by the hook, was safely drawn out. The helmsman, seeing this and even more captivated by the miracle of it -- that the great man, although absent, was efficacious by his name alone and performed miracles beyond expectation -- made a second attempt, and casting his hook in like manner, caught a fish; with the same complete ease as before, except that it was of lesser size than the first. Here the father of envy contrived something not dissimilar against the man, even as in the case of Cain: he blinded the brightness of his faith and wretchedly corrupted the purity of his will, causing the one who had offered rightly not to divide rightly -- Genesis 4:7 but to keep the larger fish for himself and carry off the smaller one. He recognizes that he was given the worse fish as a gift. The Saint received it indeed and even seemed openly to accept it, pretending to be one who knew nothing. But lest the helmsman, thinking this was hidden from the Saint, should remain thus sick in soul and with a wounded conscience -- he who, in God's sight, did not distinguish well (for in offering to Luke, he thought himself entirely acting for the grace of God) -- Luke thus spoke in a calm and gentle voice: "Why do we voluntarily subject ourselves to sins he compares the gifts to those of Cain and Sapphira and provoke God to anger for no good reason at all? Like that Cain, and afterward Ananias and his wife -- the former preferring his own advantages and gains to God, the others stealing what had been consecrated to him. Genesis 4:7 Acts 5:2 Perhaps something like this has been done in the case of this fish and the one caught before it, so that greater account was taken of man's care than of God's." When the helmsman understood, in place of the censured judgment he brought forth a praiseworthy penance, and falling on his face, sought pardon, firmly promising that he would never commit such a thing. He, having peaceably obtained pardon, returned home.

[33] The Brother who was living with the Father (for the narrative is eager to attach to the miracle something else consequent upon it, which perhaps will itself not be unpleasing) -- the Brother, therefore, who was his companion, set before him a boiled fish, as something pleasing and to his taste. But since Luke had long known what foods gave the other greater pleasure, and that the Great One's only delicacies were care for his neighbor, he saves the fish set before him for his guests as if sending the fish himself and ordering certain familiar persons to come to him, he caused them to arrive. When he saw them, he said to the Brother: "That fish was sent by God for them (far be it from me to think it was for me), and so let it be set before them." When this was done, they gladly received the delicacy, and he himself held charity toward them especially in place of delights.

a This confession was for counsel and support, not for judgment, since Saint Luke was not a priest.

b In Greek, poimenas kai archipoimenas -- indicating Priests as Pastors and Bishops as chief Pastors, to whom, by the authority granted by Christ, it belongs to hear the sins of penitents and to absolve them after imposing penance.

c By this confession and penance he wished to render the man apt to be better absolved afterward by a Pastor or Bishop.

CHAPTER V.

The Flight of Saint Luke to the Peloponnese on Account of the Bulgarian Incursion: Service Rendered to a Stylite.

[34] So much for what the divine Luke did before the incursion of the nation -- indeed a small part of his deeds in the meantime. Our account now approaches those things which followed his flight and pilgrimage. For when he had already completed seven years in that solitude of Johannitza, After seven years in Johannitza he himself and all the rest were compelled to migrate. For Simeon, the prince of the Scythian nation (we are accustomed to call them Bulgarians), on account of the Bulgarian incursion under the leader Simeon having repudiated the treaty with the Romans, overran the entire continent, girded with our sins as if with a most powerful hand, seizing and plundering everything, and depriving some of life, others of liberty, and making them tributaries. Some were held shut in as if in a prison within the walls of the cities, while others, fleeing to Euboea and the Peloponnese, looked to their safety. He flees to a nearby island. Then, therefore, the peasants who dwelt around the man of God also crossed to the neighboring islands. Although a worse envy, seizing them, brought upon them an unexpected danger. For when they thought their affairs safe with the righteous man,

the Bulgarians, having secretly procured a ship, suddenly attacked them and destroyed almost all of them, with only a few escaping by swimming -- he escapes by swimming among whom was the Great One himself -- and in that manner evading their hands.

[35] Then, when a ship was procured for those who had thus returned, he heads for Corinth with his people he crossed to Corinth with his whole family and acquaintances, when he already had the appearance of a beard filling his cheeks and the bloom recreating his youth. Although he had so advanced in age, yet the love of learning still drove him to clear a path for himself to the reading of the sacred oracles. He learns disciplines, already in manhood. Wherefore, going to school, he devoted himself to the study of letters. But he was to derive only a small benefit from this. For seeing the boys behaving dishonorably, and though they grasped the lessons very well, they did not fit good dispositions to the receiving of them -- he desists on account of the vices of his fellow students a thing he could by no means endure, he withdrew rather quickly; and this very commendably and wisely, since he knew how easily youth is formed, how tender it is, how easily it is perverted and learns vice. And so he preferred to lack learning and disciplines rather than to become wickedly rich in vice and depravity.

[36] He therefore went out to small rural towns; and since near Patras in Achaea a certain monk was reported to be a Stylite, pursuing a more exalted kind of life, he goes to Patras he thought of going there and devoting himself to his service. While he was considering these things, an embassy was sent to him from the Stylite of Zemena, asking him to come to him and enter into companionship, and not to consider it burdensome to live under him and take up the care of a minister. He devotes himself to the service of a Stylite monk. He gladly accepted the embassy, since being subject to authority was far more acceptable to him than commanding, and he knew that this was sometimes more beneficial for a young man. Moreover, having a clear view of the excellence of sublime humility, he gladly approached and subjected himself to his service with all cheerfulness. Thenceforth there was no kind of service that he did not himself perform diligently; counting it the greatest loss or even disgrace if anyone should be more devoted to service than he. And so he did not cease carrying wood, taking care of the kitchen and the table, preparing nets, and going fishing. Not one year saw him doing these things, nor two, nor just three, but he persevered for a full decade -- for ten years emulating this beautiful humility of Christ, who came not to be served but rather to serve. Matthew 20:28 But even though he was so subject to the man, he was nevertheless borne toward him with such great benevolence and heartfelt love that it surpassed the force of a natural son's love for his parent.

The Saint was calling him by name and saying he needed his help. But the Saint's sister and companions told him to wait. "For he has gone away," she said, "as you see, and is not with us now; and if indeed you wish to see him, you must wait." When the man declared he would not leave before he was permitted to speak to the man, a seventh day passed before at last, as if emerging from some mist, like another Moses from the innermost sanctuary of his quiet and solitude, he came forth. He sternly rebukes the newcomer. As soon as he saw the man, composing his eyes toward the ground, and with a grave voice far removed from his accustomed gentleness, he said: "What business have you with this inaccessible wilderness? Why have you left the cities and retreated to the mountains? Why, dismissing the Pastors and the chief Pastors whom the Churches have, he admonishes him that he should go to the pastors of souls have you betaken yourself to rustic and illiterate men? How did you even presume to come into my presence, and did you not shudder at divine vengeance, you who are guilty of such monstrous crimes?"

[31] At these words, the man was seized with terror, pouring rivers of tears from his cheeks, and with his tongue faltering from fear. The Saint added: "How long will you be silent? Will you not openly proclaim your sin before all and reveal the wicked murder, he exhorts him to a public confession of his crime so that by accusing yourself you may somewhat re-propitiate and appease the Divine power, which by nature hates evil?" At last the man, barely forcing himself, with continuous and broken panting, said: "Why, O man of God, do you ask to learn from us what you, taught by the divine grace dwelling in you, have already learned before? For what I did in secret has not been hidden from you. But I obey your command and speak, and what was wickedly done I openly produce and accuse." Having said this, he openly confessed his sin, relating in detail how, where, and why he had killed his traveling companion. Then, falling at the Saint's feet, he begged him not to despise him or leave him thus wretchedly held in the snares of the enemy. He imposes some penance. He both took pity on him and immediately raised him up, and admonished and exhorted him, and fortified him with rules, as far as the man seemed able to bear. He commanded especially that he should go to the tomb of the slain man, pour out an abundance of tears there, and splendidly celebrate the funeral rites for the third, ninth, and fortieth days; that he should make no fewer than three thousand genuflections, if circumstances allowed; indeed rather, that he should bewail his sin for the entire remainder of his life, and keeping it inscribed on the tablets of his soul, always hold it attentively in mind. Having given him these instructions, he sent him home, after having instilled in his soul a perfect recognition of the good and a condemnation of sin, and the man promised that he would bring great penance.

[32] A certain other man, a helmsman by trade named Demetrius, joined to the Saint by familiarity and not infrequently visiting him, Demetrius the helmsman, joined by a singular friendship spending many days in his company (since he indeed derived no small benefit to his soul from it), was held by great love for him both on account of his conversations and on account of the very association and sweetness of his character, and pursued him with the fervor of sincere faith. But he did not know the intimate power of the gift of perception and prophecy which the holy man possessed; whence something of the following kind occurred -- human indeed, yet not devoid of all fault. He was once plying his ship in the waters near Luke's little dwelling and was occupied with catching fish. Being about to visit the Saint, he did not wish to come empty-handed, but to bring something from his catch, not so much for the sake of necessary use as to indicate his good will. This was his intention. But since he had labored long and hard with his sailors and caught nothing, it at last barely and belatedly occurred to him to cast his hook in the Saint's name. As soon as he did this, a fish of enormous mass and very great size, of two fish caught by him in his name as if urged and directed by someone, sought the bait at top speed, and pierced by the hook, was safely drawn out. The helmsman, seeing this and even more captivated by the miracle of it -- that the great man, although absent, was efficacious by his name alone and performed miracles beyond expectation -- made a second attempt, and casting his hook in like manner, caught a fish; with the same complete ease as before, except that it was of lesser size than the first. Here the father of envy contrived something not dissimilar against the man, even as in the case of Cain: he blinded the brightness of his faith and wretchedly corrupted the purity of his will, causing the one who had offered rightly not to divide rightly -- but to keep the larger fish for himself and carry off the smaller one. Genesis 4:7 The Saint received it indeed and even seemed openly to accept it, he recognizes that he was given the worse gift pretending to be one who knew nothing. But lest the helmsman, thinking this was hidden from the Saint, should remain thus sick in soul and with a wounded conscience -- he who, in God's sight, did not distinguish well (for in offering to Luke, he thought himself entirely acting for the grace of God) -- Luke thus spoke in a calm and gentle voice: "Why do we voluntarily subject ourselves to sins he compares the gifts to those of Cain and Sapphira and provoke God to anger for no good reason at all? Like that Cain, and afterward Ananias and his wife -- the former preferring his own advantages and gains to God, the others stealing what had been consecrated to him. Genesis 4:7 Acts 5:2 Perhaps something like this has been done in the case of this fish and the one caught before it, so that greater account was taken of man's care than of God's." When the helmsman understood, in place of the censured judgment he brought forth a praiseworthy penance, and falling on his face, sought pardon, firmly promising that he would never commit such a thing. He, having peaceably obtained pardon, returned home.

[33] The Brother who was living with the Father (for the narrative is eager to attach to the miracle something else consequent upon it, which perhaps will itself not be unpleasing) -- the Brother, therefore, who was his companion, set before him a boiled fish, as something pleasing and to his taste. But since Luke had long known what foods gave the other greater pleasure, and that the Great One's only delicacies were care for his neighbor, he saves the fish set before him for his guests as if sending the fish himself and ordering certain familiar persons to come to him, he caused them to arrive. When he saw them, he said to the Brother: "That fish was sent by God for them (far be it from me to think it was for me), and so let it be set before them." When this was done, they gladly received the delicacy, and he himself held charity toward them especially in place of delights.

a This confession was for counsel and support, not for judgment, since Saint Luke was not a priest.

b In Greek, poimenas kai archipoimenas -- indicating Priests as Pastors and Bishops as chief Pastors, to whom, by the authority granted by Christ, it belongs to hear the sins of penitents and to absolve them after imposing penance.

c By this confession and penance he wished to render the man apt to be better absolved afterward by a Pastor or Bishop.

CHAPTER V.

The Flight of Saint Luke to the Peloponnese on Account of the Bulgarian Incursion: Service Rendered to a Stylite.

[34] So much for what the divine Luke did before the incursion of the nation -- indeed a small part of his deeds in the meantime. Our account now approaches those things which followed his flight and pilgrimage. For when he had already completed seven years in that solitude of Johannitza, After seven years of residence in Johannitza he himself and all the rest were compelled to migrate. For Simeon, the prince of the Scythian nation (we are accustomed to call them Bulgarians), on account of the Bulgarian incursion under the leader Simeon having repudiated the treaty with the Romans, overran the entire continent, girded with our sins as if with a most powerful hand, seizing and plundering everything, depriving some of life and others of liberty, and making them tributaries. Some were held shut in as if in a prison within the circuit of the cities, while others, fleeing to Euboea and the Peloponnese, looked to their safety. He flees to a nearby island. Then, therefore, the peasants who dwelt around the man of God also crossed to the neighboring islands. Although a worse envy, seizing them, brought upon them an unexpected danger. For when they thought their affairs safe with the righteous man,

the Bulgarians, having secretly procured a ship, suddenly attacked them and destroyed almost all of them, with only a few escaping by swimming -- he escapes by swimming among whom was the Great One himself -- and in that manner evading their hands.

[35] Then, when a ship was provided for those who had thus returned, he heads for Corinth with his people he crossed to Corinth with his whole family and acquaintances, when he already had the appearance of a beard filling his cheeks and the bloom recreating his youth. Although he had so advanced in age, yet the love of learning still drove him to pave a way for himself to the reading of the sacred oracles. He learns disciplines, already in manhood. Wherefore, going to school, he devoted himself to the study of letters. But he was to derive only a small benefit from this. For seeing the boys behaving dishonorably, and though they grasped the lessons very well, they did not fit good dispositions to the receiving of them -- he desists on account of the vices of his fellow students a thing he could by no means endure -- he withdrew rather quickly; and this very commendably and wisely, since he knew how easily youth is formed, how tender it is, how easily it is perverted and learns vice. And so he preferred to lack learning and disciplines rather than to become wickedly rich in vice and depravity.

[36] He therefore went out to small rural towns; and since near Patras in Achaea a certain monk was reported to be a Stylite, pursuing a more exalted kind of life, he goes to Patras he thought of going there and devoting himself to his service. While he was considering these things, an embassy was sent to him from the Stylite of Zemena, asking him to come to him and enter into companionship, and not to consider it burdensome to live under him and take up the care of a minister. He devotes himself to the service of a Stylite monk. He gladly accepted the embassy, since being subject to authority was far more acceptable to him than commanding, and he knew that this was sometimes more beneficial for a young man. Moreover, having a clear understanding of the excellence of sublime humility, he gladly approached and subjected himself to his service with all cheerfulness. Thenceforth there was no kind of service that he did not himself perform diligently; counting it the greatest loss or even disgrace if anyone should be more devoted to service than he. And so he did not cease carrying wood, taking care of the kitchen and the table, preparing nets and going fishing. Not one year saw him doing these things, nor two, nor just three, but he persevered for a full decade -- for ten years emulating this beautiful humility of Christ, who came not to be served but rather to serve. Matthew 20:28 But even though he was so subject to the man, he was nevertheless borne toward him with such great benevolence and heartfelt love that it surpassed the force of a natural son's love for his parent.

[37] And so, when someone once reviled the Stylite with an insolent tongue, he rebukes one hurling insults at the Stylite and received the man with abuse, Luke, because he was present, bore it so grievously, and his soul burned with such great zeal, that forgetting his silence, propriety, great modesty, and tranquility, he was compelled both to be carried away more heatedly and to hurl rather sharp words against that shameless man who was eager to revile -- rebuking the tongue, and chastising the insolent and abusive tongue that moved itself intemperately. But that man, very brazen and laboring under no light or easily curable disease, but needing a stronger chastisement, he is struck in the face was immediately shown. For unable to bear it, he struck the holy man on the cheeks with his profane hand. Psalm 76:7 But in a moment vengeance was at hand, and God made his judgment heard from heaven, and a hidden power was brought to light, a demon seizing the one who struck him and the man's wickedness was fittingly punished. For scarcely had he struck by way of injury when he himself was struck with a far graver punishment, namely demonic possession, and lay prostrate on the ground writhing and being torn apart, and wretchedly suffering what those who are possessed by a demon customarily suffer. The innocent one is shown to be such. Why indeed should I not say what is more terrible and to be bewailed with many tears, and able to strike fear in those who do not spare their more uncontrolled tongues? He persevered in this state to the end, delivered to Satan for the destruction of the flesh, as Paul says, so that the spirit might be saved. 1 Corinthians 5:5 Why so? Because indeed the one whom it most befitted to chastise others who behaved foolishly (since he was a Priest) and to remind them of their duty by word and life, was himself foolish instead, and was set as a ruin to others and a manifest disgrace to his Order.

[38] It was plainly foreign to and utterly abhorred by the enemy's envy to allow the admirable Luke to continue serving under the Stylite to the end, and not rather to move every stone to prevent him from this good commerce -- which is indeed the mark of malice and the utmost wickedness. He departs from the Stylite. He did not, therefore, cease to contrive everything until he accomplished his aim, and that good adversary separated the two from one another. What then was the occasion of their mutual separation and division? That the one to whom the care of the shores had been entrusted, when he had forbidden crossing by ship to the borders of Hellas on account of enemy incursions, finding Luke prepared to cross in a vessel, beat him with the most terrible blows. He therefore resolved to live thenceforth on his own; and thereafter, living under God and God's auspices and always clinging to his beloved solitude, he lives apart in the oratory of Saint Procopius the oratory of the divine Martyr Procopius sheltered him. But from there too, a more copious rain bursting in and overturning the little house where he was living, drove him away again, even unwillingly -- God perhaps ordering this usefully, lest by tarrying longer in the Peloponnese he should do an injury to his homeland, which he would deprive of such a plant and shoot.

a Until about the year of Christ 915.

c The Bulgarians held not only the so-called Scythia but all of Moesia, upper and lower, between the Danube and the Black Sea.

d Simeon broke the peace many times over thirty-six years, first under Leo the Philosopher, in the third year of his reign, the year of Christ 891.

e Therefore about twenty-five years old, so that this may serve as some epoch of his age and of the things done by Luke up to this point.

f Patras, a city of the Peloponnese, famous for the death and veneration of the Apostle Saint Andrew.

g This is Achaea proper, a province of the Peloponnese. Otherwise the name was used more broadly for Hellas.

h On the Stylites and the form of the column, we said some things on January 5, in the Life of Saint Simeon the Stylite.

i From about the year 916 to the year 926.

k The Acts of Saint Procopius the Martyr will be given on July 8.

CHAPTER VI.

The Return of Saint Luke to the Mountain of Johannitza: Gifts Not Accepted. The Eucharist Preserved.

[39] For without a longer delay the wretched Simeon, who had been the author of so much Christian blood poured out, departed from human affairs; After the death of the Bulgarian Simeon, with his son Peter loving peace and his son Peter assumed supreme power -- a son indeed, yet in no way appearing to be heir of his father's cruelty and savagery, as he was of his glory and substance, but plainly far removed from it. Indeed, as far as he himself was concerned, having nothing of his father's bloodthirstiness and kinship with it, he immediately bade farewell to bloodshed and wars and embraced peace with the Romans; when, to use the words of the Prophet, the sword and spear and all weapons forged of iron were beaten into pruning hooks and mattocks; Luke returns to the solitude of Johannitza when likewise, with everyone returning safely to their own cities and towns and their very hearths, the divine Luke also returned with longing to the solitude of Johannitza, which he had more intensely desired. He himself pursued the same, or even greater, labors of virtue; yet he strove to refresh the labors of others, especially those arising from travel, with hospitality full of humanity. Isaiah 2:4

[40] Wherefore also, when he heard that the Bishop of Corinth, ascending to

the royal city, had paused not far from there to rest from the labor of the journey and to repose a little, he went to visit him -- not indeed with empty hands but offering gifts; small indeed, yet from a great and generous will, since he especially offered what was available and the best he had stored up (namely, various kinds of vegetables, the produce of the little garden which he cultivated with his hands), both to the Bishop he refreshes the Bishop of Corinth with his small gifts on his journey and to the clerics accompanying him and the noble men. When the Bishop learned from them who this man was, where he lived, and what manner of life he followed, he did what a studious man, lovingly disposed toward divine things, would do. Thinking little of pomp and the measure of his dignity, he esteemed it of the greatest value to visit devoutly the hut of a poor man (although in spiritual terms he was not poor). Coming therefore, the gold offered by the Bishop, who came to his hut, he rejects and surveying all his things with his eyes, he held in admiration those things which were truly worthy of admiration: not riches and magnificent furnishings, but voluntary and freely assumed poverty. Wherefore he also cheerfully resolved in his mind to honor the man with gold. For so human nature is constituted that we give more cheerfully and readily not to those who are needy but to those who are too exalted to be needy. He therefore ordered a certain one of his household companions, the most distinguished among them, to distribute it. But Luke refused to accept it. "It was not, my Lord," he said, "because I was in need of gold that I came, but of prayers and teaching. For what is gold to me, who have chosen to live thus? Give me therefore what I need and what a keen thirst holds me for -- teaching me, rustic and unlearned as I am, by what means salvation should be obtained."

[41] The Archbishop was very saddened by the rejection of his gift, the Bishop bearing the refusal with difficulty regarding what had been done not as a rejection of what was given but rather as a slight to himself, as though Luke indeed needed the gold but had rejected the gift because the Archbishop's presents displeased him. And therefore, touched with very grave pain of heart, he said: "Why have you repulsed us in this manner together with the gift? For I too am faithful, though a sinner; I am also a Bishop, though unworthy. By what reasoning, then, since you wish to imitate Christ in all things, do you not admit his imitation in this? John 12:16 For he too accepted offerings made voluntarily by pious and willing people; and as witnesses of this you have the money-bags, which are beyond all objection. For even though you yourself have less need of the gift that is given, you will extend it to others who are in need. But now, as far as you are concerned, the precept of beneficence must be judged something foolish and irrational; and thus you render useless all generosity of soul, which joins the pursuits of humanity and mercy with religious piety. And, to say it in a word, you remove the thing by which both some consolation can be applied to the heavy burden of poverty, and the way of salvation lies open to many." The man of God, hearing these things, thought he should no longer reject the gift, he accepts a single coin lest he create for himself vainglory and for the Bishop an immoderate sorrow. He therefore accepted only a single coin, and in return repaid the riches of his prayers.

[42] Then he inquired of the Archbishop, with a very contrite and humble sentiment: "I beg you, Lord," he said, "by what means can we, who on account of our many sins inhabit mountains and solitudes -- by what means, I say, can we receive the awesome mysteries? For you see that not only a gathering, having become a suppliant to the Bishop but not even a Priest is available to us." The Bishop, considering the question very welcome, said: "Well, Father, you have asked about a good and most necessary matter. [He is taught that in the absence of a Priest, the body of Christ may be received without the touch of hands.] For even a good thing, as they say, is not good if it does not happen well. First and chiefly, therefore, a Priest should be present. But if he is absent for an absolutely necessary reason, the vessel of the presanctified gifts is to be placed on the holy table, or altar, if it is an oratory; but if it is a cell, on a very clean bench. Then, having spread out a small linen cloth, you will place the sacred particles on it; and having lit incense, you will chant the psalms of the Typica, or the Trisagion hymn together with the Creed; and adoring with a triple genuflection, you will draw your hands together, and with your mouth you will receive the precious body of Christ our God, saying 'Amen.' In place of the sacred liquid, you will drink a cup of wine. But the chalice devoted to this service you will not take for any other common use. Then you will gather the remaining particles in their vessel in a linen cloth, applying all diligence lest a pearl -- that is, a particle of the Lord's body -- slip away and be trampled upon." The Great One heard, and gave thanks for the instruction. And the Archbishop resumed his intended journey, while the Saint returned to his prayers and the quiet of his solitude.

[43] It was the custom of this great man, on the solemn day of Palms, at the very first light, to ascend to the summit of the mountain, holding in his hands the divine armor of the Cross, in the pious procession of Palm Day and crying out, "Lord, have mercy." On a certain day, then, as he was ascending, the one who always envies the good envied him, and wishing to impede by some means the purpose of his religious mind, he hung a viper that had come out of its hole upon one of the toes of his foot. Such was the action of that wicked one, using the reptile as an instrument. But what kind of things did that good man do with the resolution of a good soul? Bitten by a viper. Things congruent with a good and religious man, of course. For immediately the Great One, bending down and grasping both his foot and the creature, said: "Neither shall you harm me, nor I you. Let each of us go his own way, since we are both creatures of one Creator, without whose prohibition and unwillingness we can do nothing." Having said these things, the viper immediately withdrew from his foot and set off on its way toward its hole; he remains unharmed and the admirable man, having suffered absolutely no harm from the bite, remained unscathed.

a Simeon, defeated by the Croats in May, Indiction 15, in the year 927, afterwards died of the falling sickness, as Curopalates attests. Cedrenus calls it a disease of the heart; Zonaras, a pain of the stomach.

b Peter, born of the second marriage, succeeded; Michael, born of the first wife, having been made a monk. So Curopalates relates.

c That peace was made at Mesembria, a city of Bulgaria on the Black Sea and the borders of Thrace; Maria, granddaughter of the Emperor Romanus and daughter of Christopher Caesar, having been given in marriage to Peter.

d The Mass, or Liturgy, of the Presanctified, or those previously consecrated, in Greek proegiasmena, in which the body of Christ is not confected nor the chalice consecrated, but the Priest consumes those things which were consecrated on preceding days: to which the author refers.

e After the Sixth Hour and its mesorion (for thus also the Greeks, after the First, Third, and Ninth Hours, had mesoria, that is, middle hours, or lesser prayers), the office of the Typica was subjoined; on account of which Psalm 22, "The Lord is my shepherd,"

f The Trisagion of the Greeks: Hagios ho Theos, hagios ischyros, hagios athanatos, eleeson hemas. Holy God, holy mighty, holy immortal, have mercy on us.

g That the Church of the Corinthians, together with the rest of the Peloponnese, Achaea, Epirus, Thessaly, and Macedonia, was, according to the Register of the Roman Empire, in Eastern Illyricum, and together with it was subject to the Roman Pontiff.

h In Greek en tou namatos. Among the ancients nama meant a stream, spring, etc., especially of water.

[3] one might say: Bless, O Lord.

k So that greater reverence might be shown to sacred things, the chalice was, as it were, assigned to divine worship.

l In Greek kalymmation; in the Latin rite we call it the Corporal.

m Prayers customarily recited over the palms to be distributed on Palm Day itself.

CHAPTER VII.

A Theft Detected by Saint Luke. A Dying Man Healed. The Arrival of Guests Foreknown.

[44] A certain Count of the imperial treasury is sent to the regions of Africa by the Ruler of the Roman Empire's scepters. When he had already arrived at Corinth, someone steals the sum of gold which he was carrying, assigned to the royal services. Since the theft had been committed in the dead of night, On account of royal monies stolen by theft and the wicked plot remained hidden, as is plainly usual in such cases, crossroads are searched, streets are searched, and all suspects are called to questioning. At length, however, when all attempts had been made in vain and no hope of recovering the money seemed to remain, heavy grief oppressed the man; and he lay prostrate on his face, fainting in spirit from sorrow. Thereupon, as many leading men and nobles as were in the city gathered together and strove to console him, beguiling his grief, as it were, with words, and nevertheless bringing to mind God, who not rarely knows how to find an easy way out in desperate circumstances. And thus they labored to restore the spirits of one whose soul was, as it were, breathing its last and wretchedly dissolving from excessive sadness. Then someone, perhaps by divine impulse and

prompting, rising in their midst, said: "By no one else can this matter be uncovered than by Luke the monk, who both adorns this province of ours with many signs, and through whom God accomplishes many wondrous things." All who were present, a consultation having been held confirming his words with their own assent, profess that the matter in truth rests upon reality, and together they celebrate the many auspicious deeds of the holy man, worthy of praise.

[45] From this, good hope first warms the man, and he begins, as it were, to be revived, and gradually to resume the spirit of life. He therefore sends those who might serve as envoys to Blessed Luke and ask him to come. summoned by the Count of the Treasury "Imitate him," he said, "who did not refuse to descend from heaven to earth for the sake of human salvation; and permit yourself to the city for a brief hour, to visit those whom great distress holds." When therefore those who had been sent arrived, and having explained the reason for the journey, besought the Saint with great fervor and urgency not to refuse assent to their petition, he would indeed have preferred not to comply -- not hindered by any sluggishness or the inconvenience of the journey (for when had these been deemed worthy of his consideration and concern, whenever even a small measure of benefit was to be brought by the labor undertaken?), but repelling from himself the occasion of vainglory. For he knew that the one who had committed the theft would not escape his notice, and would more easily be caught by his interior eyes than that man had seized the gold. For this reason, therefore, he would willingly have declined, He comes to Corinth lest he approach the one who called him. Yet yielding to the prayers offered, or, to speak more truly, to the heavenly will, he joins himself as a companion to the envoys. When they had entered the house, that royal Quaestor, coming to meet him and showing as much honor as was fitting, and amply excusing himself for not having rather gone to him himself, and casting the blame for this upon the excess of his grief, sets forth his calamity to him and openly declares the theft of the monies that had occurred.

[46] The man of God, as though soothing in advance the sorrowful spirit of that man, and already casting the seeds and beginnings of joy, said: "But in the meantime, let us pay the belly its due; let us be glad and refresh one another: for he who has given us the wine of compunction to drink is powerful enough also to mix kindly the cup of gladness." having feasted with the others Psalm 59:5 The royal officer gladly receives the speech; and indeed he himself commands his servants, and they straightway prepare a table for him -- to use that saying of the divine David -- against the one who afflicted him. For when they had feasted quite abundantly, and were prepared to delight more in the remembrance of God than in food, that Great One suddenly opening his eyes and fixing them upon a certain one of the bystanders, and calling him by name, summoned him to himself. Then when the man had come near, looking at him, he said: "Why, by recklessly laying hands on the royal monies, have you all but created death for yourself and danger for your lord?" Psalm 22:1 he identifies the thief as one of the bystanders "Now then, go quickly and bring to us the gold which you buried in the earth -- if indeed you desire to obtain both mercy and pardon." That man heard, and as though bound in a fetter of the tongue and utterly unable to contradict -- since his conscience was both witness and conviction -- he hastened to correct the deed of darkness with the light of repentance. And immediately falling prostrate, he touched the holy feet, to the one restoring the money, he pardons the crime as though he would cleanse by that touch the hands contaminated by theft. He confessed what had been wickedly done and fervently begged for pardon; and having obtained it (for such was the man's disposition that he not only revealed the wound but also applied the remedy as quickly as possible), he departed at once and brought back the entire sum of gold safe before the eyes of all. See therefore how many and how great things concurred in that one and the same miracle. He who had been dejected and failing in spirit was revived, having recovered what, when lost, had caused his grief. He who labored under an obscure and unknown disease was led to a cure. The deed of darkness was convicted, which, being detected, cuts off the approach of sin. The author of all the evil was confounded; and Christ was praised through his servant, to be sure. and praises God The divine Luke therefore returns, claiming nothing of human praises for himself; but with the interior lips of his soul saying to God: "With you is my praise." Psalm 21:26

[47] When the Great One was once visiting a religious man, Antonius, the Superior of a monastery situated at the walls of the city of Thebes, He visits a monastery near Thebes (for this man of God was accustomed to visit men distinguished by outstanding virtues), it happened that the son of a certain man -- not of the common multitude but of the leading citizens -- fell into a disease. Moreover, that disease was so grave that he was not far from death and left no hope of returning health. All his friends, relatives, and household members therefore sat beside the man, grievously afflicted by the wound of sorrow, by a citizen because death was also expected to come soon; to his dying son one of those standing by made some mention of the Saint and introduced some conversation about him, and said that if he were summoned to visit the sick man, we would not long prolong our groaning, but speedily we would equally be freed from the burden of tears, and this man lying ill would be freed from his disease. to be healed Upon hearing this, the father of the bedridden man delays not at all, but more swiftly than words can tell, hastening to the monastery in which the Great One was then staying, throws himself at his feet, with pitiable wailing drawing frequent sighs and bedewing the ground with tears. What indeed would he omit doing or saying, if any means were suited to bending his heart to compassion? But since he himself could not sufficiently induce the Saint's mind, invited with many prayers he also beckoned to Antonius to come as an aid to the suppliant. And though that one likewise supplicated with fervor of spirit and grievously bewailed the disease and affliction, yet the supremely merciful man, persisting with a resolute heart, was in no way moved by his words to grant what was asked. "Who am I?" he would say, "or what greatness is in me, that you are deceived by such an opinion of me? There is one and only one physician of souls and bodies, who is also able to deliver from death, out of humility he refuses to come namely God who fashioned us. But a corruptible man, and one moreover liable to sins, can do absolutely nothing of this sort." When the father of the sick man heard these things, he immediately returned with a dejected heart, dissolved in tears, despairing of his son's recovery.

[48] But in the evening, Antonius, conversing privately with the Saint and exchanging words, said: "I do not think, reverend Father, that it was well done, persuaded by the Superior of the monastery nor in accordance with the divine laws, that we did not visit the sick man, and this after being entreated with so many

[4] tears. It remains therefore that we too should hear, and rightly so: 'I was sick and you did not visit me.' For surely," he said, "we are not thrusting ourselves forward ostentatiously and ambitiously? Into how great a sadness must one fall, with how many conflicting thoughts must one be harassed? So that plainly, in my judgment, they consider us utterly devoid of humanity and hard of heart to no purpose." To this the divine Luke replied: "Both to heal the sick belongs to God alone and is proper to those who have been deemed worthy of his grace; and likewise to console those sorrowful in spirit pertains to those who are sufficiently endowed with power of speech and prudence. But I, who am not only far from the former, but who also lack much of the latter -- how shall I profit those who seek by going to them? If, however, this seems good to you and acceptable to God, do you yourself first act as guide of the way, and I will follow without delay; and when you enter the house, I will enter as your companion." Immediately therefore they rise and set out on the journey. with him he goes to the city When indeed they had arrived at the city and entered the house, it being already deep evening, they find the sick man deprived of all use of speech, he visits the dying man and indeed already without sensation; his vital faculties having failed in him, so that only by his appearance was he believed not yet to be dead. Those who were present silently and softly shed tears. Only the father of the sick man, the Saint having sat down in a certain place near the bed, kept saying: "Pray, venerable Father, for your servant and our son; make with him a sign for good. Psalm 85:17 Let me see him as I, wretched father, most ardently desire, and as your prayers to God are able to effect." But when he declined and excused himself as having nothing in common with such miracles, the father again supplicated, fell prostrate, and adjured him, having the monk Antonius as an assistant, as it were, to his petition, and one adding spurs to prayer. Scarcely therefore, pressed hard, did he arise, and raising his eyes on high, in the hearing of all, he pours forth prayers he poured forth a prayer. Then when the prayer was finished, they departed; and both together sought the monastery. But in the morning the Great One, rising, immediately withdrew to the mountain, he flees to the mountain fleeing with all the swiftness of his feet the glory of men: for he knew what was about to happen. The good Antonius therefore, wishing to know whether the Saint's prayer had brought any benefit to the sick man, sends someone to inquire of those in the house. But the one who had been sent returns saying things which are both fearful to recount and which to accomplish is very much the object of envy and malice: the dying man suddenly healed that the boy, shortly before all but numbered among the dead, and of whom it was doubtful whether he was alive, was now going forth from the house, seated on a horse, and proceeding sound and well to the bath.

[49] On a certain occasion the Great One was chanting matins and canticles together with the Brothers who were with him, and had already completed his task to the end; when he addressed the monk in charge of the table in these words: "But you, my son, see to it that you prepare some small portion of food for these Brothers he orders food to be prepared for guests, predicting their arrival who are about to come to us, so that their toil may be somewhat relieved." The man went and, building up the fire, was doubting within himself what the holy man's words meant. "For where," he said, "is the one who first announced them, or whence has he come?" Turning these things over in his uncertain mind, he goes in to the Saint; and then said to him: "For whose sake, then, was I ordered to set the table, when no one is present for whom we are preparing a meal? For who is this person, and who first announced him?" So he, thinking perhaps according to human fashion about one who was superior to merely human reckoning. Yet the man of God, as though feigning ignorance, said: "But forgive me, my son; for it seems that, deceived by demons, we have spoken thus, and therefore no preparation need be made." Upon hearing this, the monk was negligent. But now as the day was dawning, after a short time those arrived who were to visit the Great One, and whose coming he had predicted. When the monk saw them, he condemned his own incredulity and marveled at the Father's perspicacity. Yet not even so did he abstain from risk, by which he might also learn about things he had doubted. Approaching therefore those who had come, he learns from them who they were, and hears whence, how, and for what reason they had come; and that they had never before seen the Saint, nor had they announced their arrival beforehand. But when the food was placed upon the table, what the serving monk had done secretly he uncovers the theft of a gluttonous monk could by no means escape the notice of the Great One, who, having secretly retained some portion of the food, had set it aside for himself to eat. And so he immediately sends for him to come; and he himself, seizing the pot, pours the whole thing into the dish. Those guests therefore, refreshed with food, depart. But the monk, returning and wishing to take food for himself, not finding what he had hidden, was greatly pained and enraged in spirit, and railed disgracefully against the Father, as though injured by him, saying: "What then, am I not worthy to be cared for just as the guests are? and rebukes him And if you yourself have no need of food, why do you deprive us who do need it?" To whom the Saint said in a gentle and mild voice: "It would have been fitting, my son, to give praise and to eat food, as yesterday and the day before. For God prepared that food not for us but for those who came here. It is plainly not impossible for him, if it be profitable, to nourish even us with delicious provisions." Upon hearing this, repentance overcame the monk for the things he had said; and so, bending his knee, he immediately seeks pardon and receives it.

a Concerning the same Antonius and his monastery, the matter is treated again below at no. 60.

b Thebes, a city of Boeotia, celebrated among the ancients for the birth of Bacchus, Hercules, and Pindar, and also the seat of Praetors, or Governors of the region.

CHAPTER VIII.

The Dwelling of Saint Luke at Calabium, and on the Island of Ampelus. Shipwrecked Men Received.

[50] Since, however, in that place he endured many annoyances from those who came in greater numbers daily, disturbing his welcome quiet and the tranquillity of his solitude, he wished indeed to depart thence and migrate to more solitary places. Concerning the change of location Yet he did not show himself more compliant with those thoughts, since he knew how to resist his own will and never to consent to it rashly. He therefore deemed it worthwhile to send the monk who served him, Germanus by name, to Corinth, to a man celebrated for the praise of virtue -- I mean that wise Theophylactus -- who, he consults Theophylactus though a teacher of secular wisdom, nonetheless by the example of his own virtues transmitted virtue to lovers of the good. Sending therefore to him, he sought to be taught what course he should take: whether he should remain here and in this manner endure the annoyances of the many, or prefer places inaccessible to many and frequented by few. But he replied that the counsel of Arsenius, which was the best, should be held. "For he said: Flee men, and be saved. And again: Flee, be silent, be at rest."

[51] When the admirable Luke had heard these things, he departs from the regions of Johannitza and passes to a place called in the local tongue Calabium: he migrates to Calabium a place which he not only found suitable for quiet but also, by the mildness of its climate, fit for human use, and which he most gladly inhabited; and dwelling in it, he rejoiced in spirit. In that place they say such a thing happened, by no means worthy to be consigned to the darkness of oblivion. When a vessel had once put in at the port of Calabium, sailors who had disembarked and came to draw water arrived at the hut of this Great One. Since it happened that he was absent, he pursues a stolen millstone they carried off the mill with which he ground necessities prepared by his hands, and departed. When he had returned shortly afterward and learned of the matter, he immediately pursues those departing. When he had also overtaken them, he demands back what had been taken. But when they firmly asserted that no such thing had been done by them, the Great One said: "Even if you are conscious of nothing, go on your way in safety. But God will punish the one who stole, as shall seem good to him." So he had spoken, and with the brief word uttered, divine vengeance, although it is generally accustomed to delay, he admonishes demands punishment more swiftly; and the one who had stolen the mill, falling to the ground, lay dead -- punished with a severe retribution

[5] by death, so that hands prone to evil might be restrained, he mourns the sudden death and those who rashly and audaciously spurn modesty might know that "there is fruit for the just, and that there is a God who judges them on earth." But the divine Luke was seized by immense sadness, and for a cycle of many days, sorrowful in spirit, he bewailed that bitter and unrepentant death. Psalm 57:12

[52] They say the blessed man spent three years there. Then, when the Turkish nation was making incursions into Attica, he withdrew to a neighboring island of no great extent, called Ampelus, together with those who dwelt around the surrounding area. On account of the Turkish depredation he withdraws to the island of Ampelus Moreover, that island is extremely barren and destitute of water. It therefore becomes for this man of stout heart a gymnasium of virtue and an occasion for good fruits. For daily going out and conveying water, he distributed it to the crowds, and not only water but also from wine and provisions, whenever they were available, he shared with them; and sometimes he freely provided fish caught by his fishing. When, however, the people wished to cross over to the Peloponnese, since they never hoped to see Attica liberated from the Gentiles, he dissuades the crossing to the Peloponnese he forbade it. "The cloud of the spring season, brothers," he said, "will be brief and will dissipate, and serenity will dawn upon us more brightly. But even if the western regions are not permitted to enjoy deep peace, the same thing will nevertheless happen to us as to the Israelites. For God, who knows all things, when he perceived their will prone to evil and their hard-to-cure -- not to say utterly incurable -- stubbornness, did not permit the son of Nave to utterly destroy the nations neighboring Zion: so that the Israelites, when sinning, would have at their doors those who would exact punishment. Not as though another manner of punishing were less available to God, but so that, always beholding the scourge hanging over them, they might live more cautiously."

[53] And so the man of God, living for about three more years in this corner of the island, was not rarely destitute not only of food but also of the water necessary for drinking. he wastes away from thirst For whenever, with fierce winds blowing, the roughened sea was rendered impassable for boats, denying the man a crossing and the means to draw water, he would waste away from thirst there for a long time. But the enemy also devised against him another plague: assailed by a savage itch namely, he inflicted upon his genital members so grave and terrible an itch that it was not far from driving him to self-mutilation. What remedy, then, did he apply to cure so great a disease? Assuredly, continual prayers to God and to the Saint whose body was interred there. taught a remedy by the Patron Saint of the island That Saint, appearing to him in his sleep, showed him an herb and thus addressed him: "Through this you will find a cure for the disease that afflicts you. But know clearly that you will be deprived of the reward of patience that is owed on account of that struggle." Then he, awakened from sleep, showed himself no bad judge in choosing what was expedient for him: nor indeed did he prefer a brief remission of what was painful to the eternal recompense; he disregards it on account of the eternal reward rather, he chose to suffer thus until he who is the Lord of knowledge, and who assigns the consummation of action to his destined will alone, cured that plague in whatever manner he himself knew; and then he stored up the rewards of the perfect athlete for the future.

[54] The sister of Blessed Luke, of whom mention was made above, no. 5 offered bread to her brother, who was living wretchedly in the aforementioned corner of the island and laboring there. bread offered by his sister He, accepting them, showed that the little gift of her willing devotion was pleasing to him. "Yet none of these," he said, "shall I myself eat, because God has prepared them not for my needs but for the necessary uses of others. foreseeing a tempest And as you watch, you will see this, and you will marvel at the necessity and the timeliness of their use." As he said this, she was doubting within herself and was waiting to see those who would come. Not long afterward, terrible sadness and anguish seized him, and he seemed to be suffering with certain persons who were in danger and caught up in an equal storm of evils, and he fervently supplicated God on their behalf. And then it was also plainly visible that he was lending his ears, as though some noise were reaching him from somewhere. to be rescued by his prayers But at last, at the end, as though the matter now had a good outcome, he appeared full of confidence and joy, and offered thanksgivings to God. The cause of these things was as follows. A ship had set sail from Italy and was now in the middle of the night being terribly tossed by a storm, which at last, the danger having been overcome through the man's prayers, barely puts in at the port of his island. Since it was not unknown to the sailors who it was that dwelt there, they immediately descended from the ship and went to the Saint, intending to discuss with him what had happened and to narrate their unhoped-for deliverance -- not knowing that they were speaking to one who had both long before known of their plight and had alone been the author to that island of their safe escape from that peril. Furthermore, the man of God, who was both rich in the abundance of love and truly most clement and supremely merciful, then set before the guests the bread of his sister, and did everything in his power to warm and restore them; he sets before them the bread he had reserved consoling and lightening their toil equally by deed and by word. And he was so disposed in spirit that, if circumstances required, he would have opened his very bowels and, with a more generous will, received the men within them. Such a thing it is to give cheerfully and to be endowed with the heart of Abraham for receiving guests -- nothing gloomy or morose, very hospitable nothing niggardly in what one offers, being disposed in mind to give with far greater alacrity than they to receive, overcoming the shame of the needy by an ambitious will to bestow.

a Both utterances were made from heaven to Saint Arsenius: the first in the Palace: "Arsenius, flee men and you will be saved." The second in solitude: "Arsenius, flee, be silent, and be at rest. These are the beginnings of salvation." The flight of Saint Arsenius So in the Lives of the Fathers, book 3, Rufinus, no. 190, and book 4, Pelagius as translator, booklet 2, no. 3, where these things are added: "For these are the roots of not sinning."

b The following events indicate the year.

c Calabium was perhaps at that time so named from the fine or noble way of life, as if kalos bios beautiful life. It is in Attica. Calabium

d These Turks dwelt in modern Wallachia and Rascia. Zonaras calls them dwellers around the Ister, that is, inhabitants of the Danube or Ister. Both he and Cedrenus surnamed them Hungarians. But Curopalates separates them, asserting that Nicetas was sent to the Turks and those who are called Hungarians, who were indeed neighbors of the Turks.

e Many places are called by the name Ampelus. Here some one of those islands is designated which are found in considerable number near Attica: ampelos means vine.

f This Saint is hitherto unknown to us.

CHAPTER IX.

The Final Dwelling at Soterium Chosen: A Demon Put to Flight: A Disease Healed: Favorable Things Foretold.

[55] But it is time for us now to speak of his migration thence; and how, having left this island, he passed to the place which both saw him die and now possesses his relics. Those who had been his companions in flight and had received from him many acts of kindness on that island, being well aware of how proven the man's virtue was and wishing to attach him to their neighborhood, approached him. Since, however, whether by not speaking or by neglecting to provide those things in which his accustomed spirit was wont to delight, and in any case bearing the changes of place from place with great difficulty, Invited by companions in flight it seemed he could be swayed?

[6] They bring him to the place, for the time being merely to be a spectator of it, and if it did not please him, to return again to the secret retreats of his former place. Then, standing around the man, they said: "How long will you dwell in coastal places, destined to have many and very troublesome disturbances from ships and from passersby? You see what kind of place this is in which you stand, what mildness of climate, how delightful and free from all disturbance, and almost inaccessible to men? There is also an abundance of the clearest water, which suffices abundantly both for quenching thirst and for irrigating herbs and plants. You will find nothing less sufficient or less worthy of your desire, and you will have us ready and eager for every service of ministry." he migrates to the new place Luke therefore gladly both accepted their goodwill and loved the situation of the place as if shown by God, and resolved thenceforth to dwell in it. Furthermore, stripping away the forest that shaded the water, he made it flow at once more limpid and with a more copious stream. And adorning and cleaning the place hour by hour and planting it with every kind of tree, he presented it as a most beautiful garden, pleasing not only to the taste but also delightful to the sight. he adorns it But his cell he erected not near the garden and spring, but rather far off and among thickets, lest it be easily known to the common people. For he had deeply fixed in his mind to cut off always the occasions of vainglory, he builds a cell and to be dead rather than alive to those with whom he associated, both in reality and in their estimation.

[56] While he was living thus and was of such a disposition of mind, that malignant one, unable to bear it, a demon terrifying him with apparitions strove to delude the strenuous fighter not only by thoughts he sent and by the temptations of wicked men, but also by visible specters and phantasms -- such indeed as he is, assuming every guise and being altogether multiform and various. Sometimes, standing at his door in the figure of a black dwarf, a form in which he gladly appears and which he also altogether is, he would say: "You have scorched me, you lay monk; but wait a little, and you will learn who knows how to scorch more vehemently." But the Saint, opposing the divine figure of the Cross against him he puts him to flight with the sign of the Cross and adding these words: "May the Lord destroy you," he would immediately depart and vanish. Then straightway the monk Gregory came, who also dwelt at a certain place there as a familiar of the Saint; and Luke said to him: "Did the conidarius meet you?" -- for by this name the Great One was accustomed to mock the malignant one. But when Gregory was puzzled and asked who this was, he replied: "An Ethiopian companion, standing beside me and threatening to burn us, has departed in flight." And when Gregory understood what was said, he replied: "But as for us, Father, may the Lord deliver us from his darts, your prayers accomplishing this for us. For as far as you are concerned, who are protected by God, he is idle and impotent."

[57] This monk Gregory, spending the holy days of fasting with him, did not cease approaching the man and asking him to pray to God for his habitual infirmity, Gregory the monk, importunately demanding to be healed and to beg that he be freed from his pressing sickness. For he was of a sickly body and labored with a weak stomach. But when the Saint delayed, as was his custom in all such matters, and affirmed that what was asked was greater than his virtue could accomplish, Gregory, grieving but also confident (for he knew that Luke possessed abiding favor with God, but waited to be asked), thought he should press on until the other could repulse him no longer. Then the admirable man said: "Humble Gregory, last night the demons mocked me concerning you, and I do not know what to say." he frightens him with a vision shown to him But Gregory, not rashly deceived by the words but believing it to be a divine vision, then asked him to declare what had been seen. "I seemed," he said, "to behold a certain terrible man who was standing nearby, splendidly adorned with golden and sumptuous garments. And you," he said, "were standing on the other side with your eyes intently fixed upon us. 'Why,' I say to him, pointing to you, 'does this one trouble me? Have pity on him, or rather on me, and free him from this infirmity.' But he replied: 'Let him be. For he wishes to become a monk.' And when I said: 'But he has already become one, as you see,' pointing with my finger to his habit, and teaches that diseases contribute to perfection he specified the degree of monastic perfection, not simply the habit: for the true character of a monk is shown not from garments but rather from deeds and from progress in virtue." And these things indeed were spoken by the one who appeared to the Saint. "If therefore to be crucified and dead to the world is a sincere indication of the perfection of virtue, then it is doubtless also clear that diseases tend in that direction and are a chief exercise of virtue. Wherefore, if anyone wishes to be a true monk, even bodily sickness greatly contributes; this is what was meant by the words: 'Let him be, for he wishes to become a monk.'" Gregory therefore adds nothing further, at last, appearing in a dream, he heals him but merely chants to himself the thirty-first psalm. Yet the man of God did not despise him to the end, but appearing in his sleep in the guise of a physician and seeming to apply a cautery to his stomach, he said: "Go, humble Gregory, with a body now healthy, for you will no longer suffer pain in your stomach from food." The event proved the truth of this, as Gregory himself, still living, is an ample witness.

[58] Pothus, whom all know, who also held the prefecture of Attica entrusted to him by praetorian right: Pothus, Praetor of Attica this man, dwelling at Thebes, himself also experienced the benefit of the Great One through the agency of his wife. For since no small tempest was raging at Byzantium, namely an attempt at tyranny against the most clement Constantinus, who then held the scepters of the Roman Empire, all who labored under even the slightest suspicion were being summoned thither by imperial letters. And so the Prefect Pothus too is recalled by letters from his wife, anxious about a return to Constantinople instructing him to set aside whatever business he had in hand and fly as quickly as possible to the royal city. "For your arrival," she said, "and the death of your most dear son are of great concern to the Emperor." He hastens his return. These things, however, were making the man sorrowful and causing him a great battle of thoughts. On the one hand, the news of his son's death gripped him, and on its account he was hastening to return; on the other hand, he feared the inopportune time, and there was a suspicion that by returning he might fall into dangers -- especially because he had been invited to return not by any command of the Emperor but only by his wife's letters. While he was thus wavering in mind, torn by the double emotion of desire and fear, a certain nobleman approached and, making mention of the admirable Luke, said: "Only confer with him and set forth to him the matters at hand, and with all doubt removed, you will thoroughly learn what must be done and what is expedient." Upon hearing this, the Praetor, without any delay and deferring the matter to no longer postponement, thought it of the greatest value to come into the Saint's presence; and having attained his goal, he heard not such things as the oracles of Pythia pronounced -- slippery and ambiguous things -- but clearly and plainly what was advantageous. predicting favorable outcomes, he impels him to the journey For the Saint said with fitting propriety of character and confidence, neither looking to ostentation nor, on the other hand, regarding the prefecture by which the man was powerful as something great and divine: "Ascend, Lord Praetor, to Constantinople, free from all sadness and fear; and the Lord will turn all your difficulties into prosperous things. For the Emperor will look upon you with gracious eyes, and you yourself will behold your son healthy and freed from all disease." The Praetor, hearing these things as if from the tongue of a Prophet inspired by God, and no longer doubting anything further, commits himself to the journey. When, having arrived, he saw that all things had happened just as they had been predicted, he does not conceal the miracle in silence but commits the splendid narrative to the ears of many.

a Soterium is mentioned below at no. 66.

c Pothus was made Domesticus of the Schools, or of the military Orders, by the Emperor Romanus around the year 920 or 921.

[5] The opposing commanders John the Rector, Leo and Pothus Argyrus led the army; and when the Bulgarians were victorious, Leo and Pothus Argyrus retreated in flight to a castle. Moreover, the Emperor Romanus had given his daughter Agatha in marriage to the son of Leo Argyrus, as Cedrenus and Curopalates report. Perhaps Pothus was the brother of this Leo.

d That tyranny was that of the Emperor Romanus, who despised Constantinus, by whom he had been taken as a co-ruler of the Empire.

e The virtues of Constantinus are described by the said authors, but mixed with vices: drunkenness, cruelty, and indolence.

f That is, of Apollo at Delphi; for Pausanias teaches that Delphi was called Pytho by its neighbors.

CHAPTER X.

The Monastic Habit to Be Held in Honor. Various Predictions of Saint Luke: Healings: Hospitality Divinely Defended.

[59] As for what happened in the case of the most distinguished and illustrious Crinitus, who among writers, recording it in documents and in memory, Summoned to Thebes by Crinitus, Praetor of Attica would escape the charge of envy and a wicked mind, or of laziness? For he likewise, having been entrusted with the prefecture of Attica and making his journey to assume it, being now near Larissa, since his ears were full of those narratives which were spread abroad by common report concerning the Saint's deeds -- or rather, miracles -- there came upon him a desire to see him and to engage in conversation with him. When therefore he was not far from Thebes, he immediately sent for and summoned him. The Saint, following without any delay the servant who called him, with others he is ordered to dine found the Praetor reclining at table, for it was also the hour of dinner. Then, when his arrival was known, at Crinitus's bidding, he too entered and became one of the diners; and he rose with the others and began to return, when, as chance would have it, the one who had summoned him with such eagerness had exchanged not a single word with him. This vexed the Saint -- not on his own account (for who was more a lover of ignominy than he?), but on account of the venerable monastic habit and name so slighted in his person. departing, he takes offense at the monastic habit being despised in him Going out, therefore, he addressed one of the Praetor's servants in these words: "As you value life and health, concealing and withholding nothing, announce these things to the Praetor: Why did you cause me so much toil to no purpose? Why did you compel a lover of solitude to enter the city? You did not deign to address me; you gave no kiss; you did none of those things at all which even one who esteemed and cultivated virtue and piety would seem obliged to do. Was it perhaps only for this -- as though I were eager for pleasure -- that you made me a guest at your table? And indeed, with what spiritual words at this table of yours, with what reading of profitable things did you refresh us? Did you not rather fill the time with laughter, and with witticisms and jests that relax the mind? And what sort of figure did you present to your fellow diners? Not seated in any chair, not on a couch, not sitting properly anywhere else, but lying supine upon the spread table? Not girded about the loins with a belt, but with it cast far away, ungirded, and in no way whatsoever differing in bearing from a Gentile. Are these things, then, the marks of a Christian man, and of one who has God in his mind and is held by a desire for salvation?"

[60] Having said these things, and commanding him again to explain everything to the Praetor, the Great One went out to the monastery situated in the suburb, to the monk Antonius. When therefore the Praetor had heard all these things from the boy who reported them, Crinitus coming to him with acknowledgment of his fault because he was truly a modest and humble man and understood that he had performed his duty badly, he recognized that he had been guilty of much negligence in those things which he ought to have attended to with care. He hastens therefore to heal with swift repentance what had been sinned through carelessness; and immediately mounting his horse, he betakes himself to the Saint, and first indeed, excusing himself with fervor and diligence, he quickly also obtains pardon. For the man was also of an understanding mind, and his dealings were with one who was very easily inclined to compassion. Then, commanding the bystanders to withdraw, he converses alone with him alone, he makes excuses and wins him as a friend with the conversation extending until evening. What then results? He was joined to the Saint with such fervor of love that his soul was, as it were, glued to him -- to use that Davidic expression -- nor would he willingly endure his absence even for the briefest time; and finally, for all his necessary uses and services he most readily served and contributed expenses; just as he contributed the most important things of all for erecting the shrine of the victorious Martyr Barbara, 1 Kings 18:1 and founder of the church of Saint Barbara and devoted to it both much labor and great expense. Since, however, it was necessary for him to return to Byzantium, his term of office being now nearly completed, he approached the Saint and asked to be fortified with his prayers as provision for the journey, and indeed he took care lest, once he had departed, the Saint should consign him to oblivion. he predicts that a new praetorship will be assigned to him But Luke said to him: "But you will by no means see the royal city at this time; for God still wills that you be employed in the western regions." So he spoke. And the other, setting out on his journey, when he had already reached Larissa, reversed his route, giving undoubted credence to the words. For immediately there came an imperial decree determining him to be Praetor and Governor of the Peloponnese. These things too are plainly worthy of admiration.

[61] But what he predicted concerning Crete is so remarkable that, although it has much truth attesting it, namely that Crete would be recovered under Romanus the younger it nearly loses credibility through the wonder of the thing. For he predicts that it would be taken some twenty years beforehand, and under which Prince it would be taken, speaking thus clearly: "Romanus shall subdue Crete." Since, however, at the time when he said these things, Romanus the elder held power, a certain one of those standing by asked whether this was the very one who then reigned. He replied: "Not this one, but another."

[62] A certain noble woman of the city of Thebes fell into a grave disease. a woman of desperate health Her husband therefore, having spent much money on physicians, had squandered his substance in great part, yet had brought no benefit to his wife. Wherefore the man of God becomes their last hope. Taking pity on the grieving husband who fervently besought him, he called a monk named Pancratius and said to him: "Taking this" -- showing him a small vessel full of oil -- "go to the wife of this man and anoint her entire body yourself with your own hands upon the bare flesh." Pancratius, not doubting at all healed by an anointing performed at his command by another (for he was adorned with simplicity and the Saint's good character), went to those who had asked. At first, indeed, they admitted the contact reluctantly, because the thing seemed improper. But then, since they were not ignorant of who the one commanding was, they too, obeying the laws of necessity, admitted the ministration. Pancratius therefore anointed the woman from head to foot, obediently yielding to his father's commands and showing himself a son of obedience. But see what fruit of obedience resulted. He departed without being harmed by even a passing thought from the touch of that body. But see also the power of the faith of the suppliants. Immediately upon the anointing, the woman cast off her disease -- more swiftly than she had removed her garments. And this too was a certain proof of the man's supreme freedom from passions, or imperturbability: that he often lay down not far from women, when it so happened, without feeling the least harm from it, or receiving even a single impulse of thought.

[63] Indeed, the monk Pancratius himself narrated to me that the Father was accustomed to be warned by a voice falling from heaven he is customarily warned by heaven of an impending incursion of barbarians when an incursion of Gentiles was already imminent, so that he himself, being the first of all to withdraw and hide, might take precaution against the plundering of his neighboring inhabitants -- just as he himself confessed when questioned. For all were watching him as they would a Prophet; and unless they had first seen him seeking refuge in flight,

[6] no one at all would cease from his labors or leave his home, but all would spurn the report as false and containing nothing sound. When on one occasion, upon such a voice being given, we had taken to flight, and we two -- I and the Father -- had secretly entered a certain cave, two women who were wandering about came upon us as the sun was already setting toward the west. The Father, taking pity on them because winter also accompanied the flight, thought they should not be turned away. We therefore received them within the cave with us, he shelters and cares for wandering women in a cave and we bestowed upon them such care as was possible. When the time for sleep arrived, placing us in one part and reclining himself in another, he directed that the women be left in the middle on account of the cold; and so he passed the time as though a son were drawing near to his mother, or as though some stones or logs lay beside him, not even the slightest carnal thought stealing in. So indeed had simplicity and a supreme freedom from passions, like a mother, made him an earthly Angel.

[64] Philip was the brother by blood of the monk Theodosius, who was himself one of the monastic disciples of the Saint. This Philip, then, since he was a layman and held a secular dignity (the custom is to call such men Spatharii), would frequently visit the Great One on account of his close relationship with his brother. Predicting that Philip the Spatharius would come On a certain day, therefore, when he was about to come as usual, the great man, seeing him with those eyes by which he saw, addressed Theodosius graciously: "Prepare whatever things are necessary for a feast, for your brother is coming and will dine with us." When the Father had spoken thus, he orders a feast to be prepared a joy mingled with astonishment seized Theodosius, and he immediately began to watch the public roads, crossroads, and intersections in expectation of his brother. When evening had now come, the man arrived, bringing with him a great supply of provisions necessary for sustenance. A table is therefore set, and all recline together with the Saint. There was nothing placed upon the table that they all did not allow themselves to eat in like manner, he dines more lavishly, on account of love for his guest on account of the surpassing good of love. Having thus feasted and mutually delighted one another, and having also performed the customary canon after supper, they retired to bed.

[65] The Father, however, having briefly tasted sleep, immediately rises; and while some attended the office, Philip's brother, knowing him to be unaccustomed to such a vigil, labor, and watching, bade him go back to sleep until the prooimiaca canticles and the versified laudation, as they call it, were completed. But when he had returned to bed, accused by Philip of gluttony and hypocrisy he began to be beset by many thoughts and -- to use that Davidic saying -- to travail with mischief and bring forth iniquity, Psalm 7:15 deeming the admirable man a glutton and a wine-drinker who was merely simulating religion. And this was first the work of the one who secretly sows evil seeds in our souls; but also of the man's own mean and insufficiently noble spirit, who judged all things simply from outward appearances and could think nothing great or more sublime, nor did he consider that for them to eat of what was set before them had not been an act of gluttony but of a more generous dispensation: partly indeed on account of a more abundant love, as was already declared above -- namely, what was worse being despised for the sake of a greater good (for what is abstinence from food compared to so surpassing a love?) -- and partly so that, by his excessive modesty, he might appear to be such as he had in fact seemed to Philip in his great rudeness and foolishness. That these things were so and that Philip conjectured badly, in a vision, between two youths who praise him was shown by a vision placed before his eyes by him who is "the faithful witness in heaven." For while Philip was revolving those thoughts and dwelling upon them, sleep overtook him; and in his dreams he saw two youths. Such was their beauty, and such the splendor that shone from their faces, as neither speech could express nor eyes endure. They stood there with countenances hostile toward him and indicative of a bitter spirit, and said: "Why do you trouble yourself with such thoughts? Why do you charge an innocent man? Lift up your eyes that look upon the earth and see how great an honor this man has merited, who in your judgment is a seducer and a hypocrite and falsely wears the sacred monastic habit." Then Philip, fixing his eyes intently upon the one whom the youth pointed out, he appears to him in illustrious form beholds something great and worthy of admiration. A certain most precious purple cloth was spread upon the ground. And standing upon it, the Great One shone forth with something marvelous and inexpressible, both in form and in attire, and appeared in his entirety to be truly light. Philip, released from sleep, approached trembling and with altered countenance to the place where the Fathers were holding their office; and setting forth everything -- both what he had turned over in his mind while sitting up in bed during his waking hours, and what he had marvelously beheld in his dreams -- and having obtained pardon, he remains to this day proclaiming the miracle and justly condemning himself for having undeservedly condemned the Just One.

a In Greek Krinites, in Cedrenus Krenites, Crenita or Crenites, or Crinites; after the prefecture of the Peloponnese, of which the account is given here.

b Larissa, the capital of Thessaly, situated in the Pelasgian plain, which King Antiochus of Syria besieged in vain, as recorded in Livy, book 36.

c Above at no. 47 he is called the Superior of the monastery.

d Saint Barbara is venerated on December 4.

f Therefore around the year 941, when Romanus the elder still reigned; then on Indiction 3, December 16, in the year 944, he was reduced to a private station by his son Stephen.

h According to the Euchologion concerning the Order of sacred ministry, the Superior or the monk designated by him chants the prooimiac Psalm.

CHAPTER XI.

The Death of Saint Luke: His Burial: Honor Shown to Him in Death.

[66] From that time when the admirable man, having bidden farewell to the coastal places, had come to the site of Soterium, He obscurely indicates that death is imminent for him and had there established his monastic hut of ascetic exercise, the seventh year having now run its course, he foreknew that his blessed death was already at the gates and near at hand. Yet he revealed it to no one; but, as though pressed by some necessary business, going forth from his cell, visiting all his friends and neighbors, bidding farewell and kissing the lips, eyes, and face of each, he would say: "Pray for me, Brothers, pray; for it is uncertain whether we shall henceforth see one another." When therefore, having thus visited all those round about, he had afterward returned to his cell and had lived three more months, at first a slow disease crept in, he is seized by a fever and then, with the fever pressing more violently, when the eighth day had now passed, all clearly knew that he would leave the dwelling of the body and migrate to God

[7] whom he had loved. When the neighboring inhabitants of the surrounding towns heard this, although the winter was fierce and immense snow falling from the sky had rendered the roads nearly impassable and the houses inaccessible, they could not, however, be restrained from coming to him. the people rushing in from every side Indeed, all streaming together as if in one body, they remained with him until the ninth hour, mindful of nothing at all of food and giving no thought to returning to their homes. They all stood with their faces intent upon him, refreshed by his cheerful countenance, and they desired to hear his most dear voice and to receive his last words and prayers. Nor did they endure being separated thus far from the bed of the one who lay there, or that each should return home, leaving behind the sight of him. For how great a wound that final and mortal separation would inflict upon them, he embraces them and wishes them well and how much their spirits were affected on his account, their constant tears flowing from their eyes made manifest -- until at last, having embraced all and wished them well, he dismissed them even against their will, groaning mournfully and stricken with terrible grief.

[67] But when the Priest Gregory remained with him, the Great One inquired of him the time. When he answered that the sun was declining toward its setting, knowing that the moment was near when he too, a most beautiful star, would set, he said: "Go, and recite the evening prayers as quickly as you can." When, moreover, he had fulfilled what he had been commanded, thinking that the Saint wished to ask for something that was necessary, he inquired where he wished to be buried after death. The Saint bore this with displeasure and said: "What? Is it not an open shame to seem ignorant of such a matter -- namely, that with ropes tied to my feet I ought to be cast into some chasm, he determines the place of burial so that, if indeed I am useless for anything else, I may at least serve as food for the beasts?" But when the Priest, not at all frightened by the harshness of the reply, asked again and again about the burial, so that tears also flowed in a copious stream mingled with his words (for he did not wish even after death to depart in anything from the Saint's will), Luke said: "Digging in the place where I lie, you will find baked bricks. Remove these, and preparing the place somewhat decently, take care to return dust to dust. Then arrange the bricks upon the surface of the earth. and predicts that it will be made illustrious by miracles For it is God's concern," he said, "that for reasons known to him in his hidden wisdom, he should glorify this place to the very consummation of the world, with the faithful peoples streaming hither and praising his divine name."

[68] Having said these things, and having kissed him and those who were likewise present, then at last stretching toward heaven and opening his eyes, saying "Into your hands," etc., he dies and pronouncing abundantly those words, "Into your hands, O Lord, I commend my spirit," he sent forth his blessed soul -- leaving behind to those from whom he departed ample matter for mourning, but filling those to whom he passed with every joy and gladness; and indeed adding to these as well an additional measure, not ceasing to be spiritually present to those from whom he had departed, or to cherish them paternally as sons. In the morning, the Priest, summoning the neighboring inhabitants, dug the place and prepared it as honorably as he could, he is buried and after completing the customary Canon, deposited his sacred body in it like a treasure -- not avariciously or meanly, as though it were to be kept hidden for himself alone, but so that it might serve as a common possession for the enjoyment of those who love Christ. Then, laying bricks over the place above, as he had been commanded, he departed.

[69] Six months having passed since the Father's falling asleep, a certain monk and eunuch, from the region of the Paphlagonians, named Cosmas, setting out for Italy, when he had come to the region of Chrysiaria, thought he should refresh his body with some little rest there. A guardian is appointed to the tomb, roused by a divine vision A certain divine dream was presented to the man as he slept, which he, narrating to the inhabitants of the place, was told that he must halt his journey at that place. "It is God's will," they said, "that you should serve the admirable and younger Luke; and for this reason he has caused you to undertake this journey." He, doubting no further at all, as though drawn by some divine hand, is led to the cell of the holy man; and when, having arrived and come to the spot, he recognized the place to be so delightful and suited to repose, he was flooded with immense joy and resolved that he would dwell there henceforth. Immediately therefore, seeing that the shrine of the sacred relic was kept without beauty and neglected, he devoted some care for the time being to adorning it. For he raises it and elevates it above the ground; then he decorates the place with panels, and with railings placed round about and garlands makes it inaccessible and untouchable in this manner -- except only if any persons, coming with faith and great veneration, might wish to approach it more closely.

[70] After one and then another year, certain of his disciples, the place is adorned perceiving that healings were gushing forth there like streams from a fountain, judging themselves not to be good offspring of a good Father unless, like foster-children, they should seem to render fitting services even after death, are stirred to build cells and to erect a church. And first indeed they carefully complete the temple of the divine Martyr Barbara, which had been built in a rougher fashion. And they added as much decoration as was possible. Then they build a great many small buildings, of various designs, the cell is converted into an oratory both for the common use of the Brothers and for receiving guests. In addition, they most beautifully convert the very cell in which the tomb of the Great One had been placed, its former appearance having been changed, into a sacred oratory fashioned in the form of a Cross -- so that the outcome of events might demonstrate the truth of that saying of the Saint, both about the place and about those who would stream thither in great multitudes.

a After Romanus Lacapenus was stripped of the imperial dignity, which occurred in the year 944, he visited his friends perhaps in the year 945, and died the following year.

b Paphlagonia, a region of Asia beyond Bithynia, on the Black Sea.

c From this passage and others related above, it appears that Saint Luke was more particularly devoted to the Roman See.

d Chrysis, the province, seems above to be taken for Phocis; perhaps it also embraces neighboring regions, Boeotia and others.

CHAPTER XII.

Ointment Flowing from the Coffin. Various Miracles.

[71] Moreover, it is time for us to make mention of the miracles which followed the blessed passing of this wise man. Not indeed of all of them, Miracles performed after death are selected nor in order (for how could we, since they are so numerous and flow as incessantly as the streams of a river -- especially since they have not ceased to flow even to this day?), but taking a few from among the many, we shall narrate them to the glory of God and for the profit of you who are gathered here for this purpose. For it would be absurd, having set forth those things which were accomplished while he was still living, to condemn the man to oblivion by the law of the dead, as it were, by passing over in silence those things which followed his death -- although he plainly shows himself to us from his works to be alive in Christ. Add to this that the things done after death carry both greater admiration and greater credibility, since no suspicion obscures them, and they both attest and prove more fully the force of our love toward him.

[72] Let a woman therefore enter first, burdened with a troublesome bodily infirmity as well as a grievous affliction -- indeed pressed by yet another evil as well, as the discourse will now show in its progress -- and on that account very worthy of consolation, a woman crippled in hands and feet as indeed she also received it from that good one who is most kindly accustomed to console all who dwell in sadness and affliction. This woman, then, whether by chance or by envy and wicked working, was immobile in hands and feet, so that those limbs plainly seemed to hang from the rest of the body and to preserve their proper structure, yet as far as concerns

[8] action and movement, they were foreign and each refused its proper service -- so that, as far as they were concerned, the woman would be reckoned not living but dead. To the accumulation of so great an evil there was added -- indeed an evil worse than that one -- the fact that the son whom she was to have as a supplement and refreshment for her need was himself driven by a wicked demon and was continually dashed against the ground and torn apart. Those related to her by blood, taking pity on her calamity and a son possessed by a demon and placing her as if an inanimate burden upon a pack-saddle, and holding her on all sides, brought her to the new Siloam, the tomb of Blessed Luke, with the son also following. Those who brought them, having left them there, returned home. But how great are the judgments of God! The Saint overlooked her, and for a considerable length of time delayed the healing. At last the woman herself, worn out by the delay and having cast away hope of a cure, was thinking of returning.

[73] But indeed (O your hidden goodness, Christ, and the inexpressible excellence of the miracle wrought in her!), not long before, the coffin of the holy man, like a fountain, had exuded an ointment of wondrous fragrance, with ointment flowing from his coffin which the guardian, carefully storing and pouring what he had received into a certain lamp vessel, had hung upon the sacred tomb. When therefore the woman, at noon itself, with no one present except her son, was standing beside it, he said to her in a low voice: "Let me rise and drink what is in this lamp." But the mother tried to deter him from attempting this, drunk by the son saying: "Do not, my son, lest the guardian be angry and perchance drive us away with blows." "Not at all," said the boy, "but I shall fulfill the desire of my heart." And immediately rising and taking the lamp vessel, he at once poured it into his mouth; and nothing further happened beyond this. But immediately the boy began to writhe and be torn apart. The mother, however -- and I beg you, let not the miracle strike your ears lightly, but let us be attentive in mind, for now something most welcome will be told -- the woman, then, as though greatly pained and desiring with longing to bring aid to her most dear son (O what a new thing! O what a hidden and inexpressible miracle!), was no longer destitute of hands and feet both are healed as before, but was shown to be perfectly strong and well in both. For she was leaping with her feet and supporting and raising her son with her hands, he himself now also sober and freed from the terrible vexation of the demon. Thus the woman, having marvelously obtained a double benefit in the space of a single hour, with joy and wonder surpassing her power, could not determine what she should do or what thanks she should render for so great a gift. Wherefore, despairing of being able to offer anything else, she rendered what was her own and from herself; and she poured forth tears of gratitude in abundance with a fervent heart and a contrite spirit upon the sacred tomb, as though she wished to repay by her weeping the ointment the boy had drunk up; and so, having kissed the tomb with the utmost delight and adding and singing words of thanksgiving, she became an eloquent herald of the double miracle to all.

[74] After this woman, let another woman also be introduced -- she indeed, as far as she herself was concerned, not afflicted in the same way as the first (I mean as regards her weakened and injured limbs), but as far as her children were concerned, oppressed by a calamity double that of the former woman in respect to a double and most dear offspring. Her name was Nicolao. She had received a double progeny, one male, the other female; yet she did not rejoice over her children, according to Blessed David, Psalm 112:9 but was rather distressed, and on their account endured much grief and sorrow. For she had both of them lame, with feeble foundations of feet, two lame children unable to walk. She therefore grieved in her heart, saying: "Alas for me! Those whom I ought to have as a cause of joy, I have as the matter of many tears. Those whom I hoped would be the staff of my old age, not even a staff can now avail to help them. And so this is what I mourn. Who, when I am dead, will care for you? Who will be a foot for you, or rather a hand of mercy that opens humanely?" brought by their mother to the tomb While she was thus consumed with grief, someone mentions the Saint's tomb -- that true hope, that gratuitous infirmary, of its own accord gushing forth benefits for all. The woman does not neglect it, but placing her most dear pledges upon asses, she leads them to the tomb, and fervently and constantly attending it, she besought that ready benefactor that she might be permitted to gather at least a droplet of mercy, having cast much seed of tears. But since by the hidden ways of providence, even in this act of clemency and mercy, the gift was long delayed, after eight days they are healed eight days having now elapsed, and the woman, overcome by weariness, was sadly setting out on the way home -- yet with such modesty of mind and feeling that she professed the one cause of the delayed gift to be her own unworthiness; and for this reason she unexpectedly obtains the holy man's kindness. For as soon as she had left the church, she beholds healthy feet and firm steps, walking quite securely. This event filled all with amazement, and the mother with joy as well; and she poured forth fervent tears of thanksgiving upon the author of the benefit -- tears opposite to those she had shed before -- and calling together friends and relatives alike, together with them she sent up common songs and the voice of gladness to God.

[75] Let a third woman be added to the accumulation of the previous two. A grave and hard-to-cure disease held her. Physicians are accustomed to call it phagedaena. cured of phagedaena by taking the ointment This disease, besides the harshness it possesses by nature, also rendered the afflicted woman's calamity pitiable on account of the place where it was located. For it had taken root in her very face, and was bringing much pain and disgrace to the woman. She, having endured innumerable treatments from physicians, had not only gained no benefit from them but had also learned that she had lost time for a swifter cure. At length, finally coming to the Saint's tomb, and obtaining partly from the oil of the lamp vessel there, partly from the drops of the venerable coffin, and shedding many tears at the sacred tomb, she required no long span of time in order to be healed; rather, the eighth day plainly freed her from the disease and rendered the surface skin of her face so pure that not the slightest trace of the former evil remained.

[76] Let no one grow weary in mind, hearing yet again of a woman cured of a disease; let us at least reverence the humanity and clemency of the one who heals. Wherefore, to the previous women let this old woman of Boeotia also be present; who was indeed pressed by a disease just as those women were, a grave disease of the eye yet did not struggle with poverty as they did. This woman had the lantern of the body, a member both chief and most delicate -- namely, the eye -- in a diseased condition. For a certain sickness that had grown up about it, as obscure in name as difficult to cure, was causing her sharp and prolonged pains, baffling both the arts and the hands of physicians, and proving stronger than every remedy. This disease, darkening the eye with a mist and filling it with a watery humor, and providing, as from an evil fountain, perennial rivulets, allowed it neither to be an eye nor truly to be called one, since it was destitute of the faculty of sight. This woman, then, coming to the Saint's monastery and entering the divine shrine, prostrated herself before the sacred coffin. And (O the hidden mystery of grace, and power inexpressible by any words!) -- for against so great and altogether insuperable an evil, nothing else availed but, in like manner, the oil from the lamp, mingled with the liquid oozing from the coffin and with the fervor of faith, and applied to the diseased eye. A few days, however, having passed in the meanwhile, she, not having yet obtained perfect health, thought she ought to return -- not through any fault of a pusillanimous spirit or any weakness of faith, but rather through an abundance of faith and confidence that he in whom she had hoped could abundantly supply, even from a great distance, what was still desired for a perfect cure. Nor indeed was she mistaken in her judgment and in the good hope by which she had believed. For when she had not yet reached home but was in the middle of her journey, the eye which had been paining her was entirely illuminated and cleansed, and not a trace of the former disease was left behind, but she obtained perfect health, and it was made like the other eye.

[77] But neither is it fitting to pass over in silence the miracle of Nicolaus, since the Saint too did not think it fitting to despise him when he was stricken by a most grievous calamity. For he was afflicted with a disease like that of the divine Job, suffering in all his members and burdened from head to foot with the worst ulcer, with a continuous discharge of pus flowing from him -- horrible to behold! Those who gave a correct judgment about it called the disease

the "sacred fire." the sacred disease When Nicolaus was held by such a sickness, and, as is usual in such cases, was causing nausea in all, he hastened to the sacred shrine of Luke and made use of the excellent remedies available there, by which every disease and languor might very easily be dissolved -- namely, the oil of the lamp and the liquid oozing from the sacred coffin. When therefore, on one occasion, the vessel was overflowing with liquid, and he was sitting beside it and watching with delight of soul the streams flowing down, he fell into it -- unwillingly indeed, but not entirely without divine purpose. And who would not be struck with delight and not immediately marvel at the novelty of the cure? It washed away the disease as easily as some dust or stain. And thus this man worthy of memory, who had led his life in continence and frugality, is nevertheless seized by a demon -- by what judgments he knows who disposes all things as he knows to be expedient -- whether this happened for the purging of some hidden and former sin, or for the crushing of the harmful tumor of pride, or for some other cause unknown to us but known to God. For several years he endured many and grievous torments from that demon, being dashed about, torn apart, shaken by dreadful terrors, and vexed by every kind of affliction. the demoniac is freed But coming again to the Saint's coffin and persevering there for not a few days, he too experienced the slow yet fervent grace of the one who succors. What then did this pious and God-loving man do? He returned home; yet not even so did he despond, so as not to hope for a cure; but still he came frequently and fell down before the coffin in supplication. And now, persevering three or more days in this manner, he was thinking of returning. And so to him, as he came and prayed with the Fathers at the Saint's tomb, Saint Luke appearing the Saint appeared in sleep, and calling him by name, commanded him to open his mouth. Then, when the man performed what he had been commanded more swiftly than words can tell, the Saint breathed into it and said: "Go now, healed, announcing to all the wondrous works of God." And when he was released from sleep, knowing that the dream was not a dream but manifest truth, he narrated the matter to all; and all with one accord celebrated God and his servant with praises.

a Phagedaena: a swollen, deep ulcer that erodes and devours neighboring parts -- whence it received that name; and so it is understood here.

b Concerning the sacred disease, or sacred fire, we have treated the matter on January 3, at the miracles of Saint Genevieve, and on the 17th, at Saint Antony, and elsewhere.

CHAPTER XIII.

Other Miracles, Also Bestowed upon Those Absent: Demons Expelled.

[78] Indeed, how could anyone rightly pass over the miracle of John -- a good man, well disposed toward the veneration of the Saint, who nevertheless by some unknown means had been seized by a foul demon and for many years been miserably vexed by him? Since therefore the scourge was grievous and of long duration, and the vexation admitted no remission (for how would that spirit spare himself or bestow any mercy upon a man, whose nature is truly envious and hostile to the human race?), one possessed by a demon is freed at last, understanding whence he might find a cure, he took refuge at the sacred tomb of Luke and made use of the more powerful remedies -- namely, the oil from the lamp and the ointment gushing from the tomb, with which Brother Pancratius also anointed him with his own hands. For it was Pancratius's custom, to those similarly affected as well, always and everywhere to extend the bowels of compassion, and to be a helping and kindly right hand to them, so that he was invoked by name by them as an aid, when they had felt the frequent attacks of the demon. Many days having elapsed in the meantime, John was giving an example of extraordinary patience. For he did not grow weary, he was not driven by doubt, nor did thoughts of faintheartedness assail him, but "waiting he waited for the Lord," Psalm 39:2 until, his prayer having been heard, the Saint freed him from the troublesome tyranny of the demon. And he freed him in this manner: six months had now passed; then, appearing to him by night as he lay asleep, the Great One drove away from him his unwelcome guest -- that wicked spirit -- and, speaking mouth to mouth, engaged in private conversation with him about hidden things; and he commanded that he tell no one until the necessary silence of death itself.

[79] But also another man of the same name, and akin to the first in the likeness of his disease as well (for he too was called John, and had been seized by a wicked demon, and had already suffered from its hostility for many years), obtained by a like remedy a like cure. For appearing to him by night as he slept, in his own habit, and holding his head, likewise another the Saint commanded him to open his mouth. Then he was seen with his right hand to lower a hook to the very throat and to draw it out again. "Behold," he said, "you are freed from the evil spirit; and having found salvation through faith, go in peace." Scarcely had he spoken when the word became deed, and at once the man was freed both from sleep and from the demon; and rendering songs of thanksgiving, he was thereafter restored rejoicing to his home.

[80] As for the man who received the benefit of the miracle about to be told, what his country was and what name he bore is unknown to us. He had dim and feeble sight: both lanterns of the body being extinguished, he was deprived of their light, which all men hold most sweet. This man, having cast away hope of every human remedy, a blind man is given sight since the disease surpassed human art and healing, took refuge with the Saint; and entering his temple and raising at once the eyes of his hands and of his mind on high, he said: "Dispel my darkness, you who stand beside the true Light as its possessor. Free me from this night that holds me. Let me see your image. Let me gaze upon the coffin of your body. Let me behold the monastery. Let me be delighted by the sight of the shrine. I will proclaim to all and narrate your wondrous works, my mouth being filled with joy and my tongue with exultation." So he prayed; but because the Saint delayed in healing, he was overcome by weariness and was returning home, by a faint-hearted resolution putting the hope of a cure behind him. Yet not even so did the man of God, who was most ready to show mercy, despise him; but while he was still on his journey and in the course of the road, fulfilling his vow and granting what he most ardently desired, he bestowed upon him the gift of sight -- not all at once, nor immediately restoring full clear vision in a single moment, but gradually unfolding and clearing the gloomy retreat of the sad darkness. And at first indeed he was struck by incredulity, and did not believe what was happening to be real. But when he clearly perceived all manner of objects placed before his eyes, and saw in like fashion as those who possess sound and whole eyes, filled with joy mingled with wonder, he rendered thanks to the divine Luke and through him to God, and set forth the miracle to all, the abundance of his delight having given him a tongue as eloquent as his eyes.

[81] Nor indeed was the man of God to be a physician of the eyes only, but also of the feet -- nay, of every member and of whatever parts of the body -- as is indeed truly demonstrated. a man diseased in his feet is healed Immediately therefore John, a native of the island of Termenia, being in pain in his feet, and that pain of the feet being so acute that he lay confined to his bed and was miserably wasting away on account of it -- since the disease, to all appearances, was utterly incurable -- upon hearing by report of the miracles of the great Luke, desired with longing to make his way to his monastery and to prostrate himself before the coffin that wrought miracles. Yet he was utterly helpless, nor could he find what to do, for he could not ride a horse. And for him, lying in bed, to complete so great a journey was plainly difficult. What then does he do? He visits the place in mind; he traverses it on the wings of faith; he touches the coffin with his lips.

He calls upon him -- though he was far away in body -- who was not lacking the power to be near through grace, saying: "Let my prayer enter into your sight, and let my petition draw near; and grant, by the power you possess with God, that I may see your coffin with healthy feet, not offering supplication but thanksgiving." Offering such a supplication to the Saint, he did not offer it for many days; but the Saint, hastening the benefit for him, suddenly relieves his pains, looses the fetters of his feet, and immediately shows him whole and sound, so that he not only walked with a free step but even leaped upon his feet -- so much so that he could scarcely believe himself to be the same one who shortly before had been bound in his feet by so great an illness. In a short time, therefore, he makes his way to the monastery on healthy feet, with healthy faith, and entering the divine temple, he prostrates himself before the sign-bearing tomb, saying: "I give you thanks, O man of God, for you have delivered my eyes from tears, and my feet from falling." Psalm 114:8 Then, having spent a brief time in the company of the Fathers and narrating how great his sickness was and what pain of the feet was consuming him (for the narration was indeed sweet), he recounts the disease now freed from the disease, as all grim things appear after they have passed; and how the sudden and most swift restoration of health had come about -- having set forth all things clearly and plainly, he returns home with a joyful heart.

[82] Youth is an ardent and bold thing, and of such a nature that it not rarely presumes with a ready spirit upon things that exceed its strength -- and this especially when it is inclined toward them by a kind of natural weight. The Demetrius now proposed for our narrative, who was also called Calonas (for he bore a double name), amply confirms this with his story. He, in his luxuriant youth and swelling with bodily strength, was digging a pit in his very house another man, with his intestines flowing out -- which certain country folk called a Gouma -- in which to store wheat and barley, and if any other kind of legume. Then, when the trench had already been dug to a great depth, there appeared a stone of enormous weight and size, which he, grasping with both hands, attempted to extract. But since it was of far greater bulk than could yield to the hands of one man, he received as the dire and wretched reward of this senseless and ambitious endeavor: his intestines flowing out from the violent straining, and his groin (alas!) filled with a pitiable burden -- as though he were paying the penalty for an excessive desire to display his strength, and suffering things which it would be better not to display but rather to conceal. Since therefore, from that accident, he had become difficult to move, or rather altogether immobile of himself, his relatives, rushing together, with difficulty at last extracted him and, struck with immense grief and pain, placed him in bed. While he lay weeping and desolate, reaping the fruits of his folly and receiving no consolation from anyone, God sent his mercy upon him through the compassion of his good servant; and the occasion of his cure arose from the presence of a passerby. For a certain man among his acquaintances, recently returned from the monastery, was carrying oil from the lamp placed at the venerable tomb of the Saint. Handing this to him, he bade him anoint the affected parts. And when he did as he was ordered (and indeed not more than three days passed in the doing), the pain and the disease ceasing entirely, he began to praise the Saint, having now obtained perfect health, and to proclaim his miracles.

[83] Nor should the miracle of Constantinus be overlooked; nor indeed is it of such a kind that, on account of the multitude of miracles, it might seem unnecessary to commit it to writing. For besides redounding to the glory of God, it furnishes a most beautiful example of patience and teaches that in sorrowful circumstances one must by no means despair of God's goodness when, as we pray and he delays in showing mercy, he has deferred our deliverance from evils for reasons of a deeper providence. This Constantinus, then, born in the city of Thermopylae and dwelling there, by a demon fell prey to a most troublesome demon, who not only simply seized him but also filled his soul with terrors and darkness, miserably vexed and savagely injured him in every way. The man was therefore frequently dashed down and fell, and endured all things that the possessed customarily suffer: contortions, tearings, vertigoes, and whatever else those who are bound by such an evil are accustomed to undergo. What then did he do? Scorning all human help, he fled to God and, seeking his servant and his sacred shrine, prostrated himself before the divine coffin and watered it with the most fervent tears. Then he made use of the oil of mercy, truly an averter of demons and of every disease, and did nothing day and night but pray, prostrate himself, weep, and anoint himself with oil mixed with tears. And while he was constant in these things, he awaited God's clemency; yet the divine kindness delayed, and the benefit was deferred to longer postponement -- not, however, without purpose, but so that his soul might obtain something profitable and conducive to salvation. For there is nothing, whether among things done of old or things now accomplished in us, that is not known to tend principally to the profit of the soul. Therefore he also made use of the delay as was fitting, after some years he is freed with no blunting of the vigor of his faith, making no mention of home or of returning, saying or doing nothing that might seem faint-hearted, nor even presuming it in thought. And this course, even if pursued for a short time, would have merited praise; yet not so as to be worthy of admiration under the title of patience. But for Constantinus, the delay sufficed not for one or two months but extended to whole years, so that it might plainly be stretched out in proportion to the greatness of his soul, in order that he might obtain not only liberation from the demon but also the salvation of his soul -- which also came to pass. And in the present life indeed he is released from the demonic oppression, while the rewards of his faith he will plainly receive in the future.

[84] Another man, drawing his lineage from Euboea but whose name is unknown, fell into a similar evil, he too having been seized by a most savage demon; and vexed in a similar manner, he made use of a similar refuge -- namely, the coffin of the divine Luke. Now a certain one of those to whom the public offices of trade are entrusted (whom it is customary to call a Comerciarius), named Christophorus, came to the sacred church on account of his faith, and having obtained the privilege of venerating the venerable tomb, and being more generously received as a guest by the Fathers, as evening was now approaching, he asked that he might be permitted to sleep beside the coffin. But the Fathers refused, since no one else, except the man who was sick, was attending the tomb. He then said: "But let some other place receive this man for this night, and let me be allowed to approach the divine coffin; for indeed it would be rather unpleasant to remain under one roof with a sick man." The Fathers granted this too; and he settled himself beside the divine coffin, while the sick man, commanded to spend the night in some other place, was seized with immense grief, another demoniac appears to be healed apart from the coffin reckoning what had been done as a slight and an injury, and feeling as though he would not obtain the Saint's grace because he had been forbidden to spend the night at the sacred coffin. But he who consoles ...

a Thermopylae, on the borders of Thessaly and Achaea, where also the mountain narrows are called Thermopylae.

b The remainder is missing in the Greek manuscript. In the Menaea his miracles are celebrated, as this ode rendered into Latin confirms: "You put to flight the injury of every suffering, O glorious Father, Blessed Luke, healing those vexed by leprosy, strengthening the weak and feeble."

CONCERNING SAINT ROMUALD, ABBOT AND FOUNDER OF THE CAMALDOLESE ORDER, AT FABRIANO IN PICENUM

AROUND THE YEAR 1027.

Preliminary Commentary.

Romuald, Abbot, Founder of the Camaldolese Order, at Fabriano in Picenum (Saint)

By J. B.

Section I. By Whom Was the Life of Saint Romuald Written?

[1] The most celebrated restorer and propagator of the eremitical life in Italy, in the tenth century of Christ, was Saint Romuald. He obtained two illustrious panegyrists of his deeds above all others: [The Life of Saint Romuald is twofold: 1. by Blessed Peter Damian; 2. by Jerome of Prague] the one a contemporary, a Cardinal of the Holy Roman Church, Peter Damian; the other a professed member of the Romualdine institute, an eminent Theologian, distinguished for his apostolic labors in preaching the faith to barbarians, Jerome of Prague -- both conspicuous for the holiness of their lives, since the former has been enrolled in the catalogue of the Blessed, as will appear from what we shall say on February 23, on which day the city of Faenza venerates him as Protector with special honor; while the latter is expressly and absolutely called "Saint Jerome of Prague" by Arnold Wion in more than one place.

[2] What manner of man this Jerome was, we may learn from Pope Pius II, who in his Description of Europe, chapter 26, relates the following: "Of the Slavs, some are still held in Gentile blindness, as are many of the Lithuanians who worship idols. A great part of these were converted to Christ in our age, after Vladislaus of that nation received the kingdom of Poland. I knew Jerome of Prague, a learned man, a Camaldolese hermit excellently trained in sacred letters, distinguished for purity of life and singular eloquence, who spent more than twenty years in penance in the Camaldolese hermitage in the Tuscan Apennines. When the Hussite heresy arose among the Bohemians, fleeing the pestilential poison, he crossed into Poland. There, having received letters of recommendation from King Vladislaus, Apostle of the Lithuanians he penetrated into Lithuania to Prince Vitold to preach the Gospel of Christ, and relying on Vitold's favor, converted many peoples to the saving faith of God in Christ. And he came at last to the Synod of Basel, summoned by Julian, Cardinal of Sant'Angelo, when the Bohemian affairs were being treated. He narrated many things about the Lithuanians that seemed almost incredible. I was hearing his sayings from others and was not moved to believe them. It pleased me to visit the man and learn from his own mouth what had been reported. My companions were Nicolaus Castellanus, known to Pius II who then managed the household of Cardinal Julian; Bartholomaeus Lutimanus, scribe of the Archbishop of Milan; and Peter of Noxeto, secretary of the Cardinal of Fermo -- men of gravity and learning. We found the man in his cell across the Rhine among the Carthusians." He then adds what Jerome narrated about the serpents, the consecrated fire, the iron hammer of rare size, the trees and groves -- all of which, worshipped by those peoples, he himself had caused to be cut down by flame and iron, not without divine portents; yet he was ordered by Vitold, who feared some popular tumult, to depart from the province. And at last Pius concludes thus: "These things Jerome affirmed to us with a steady countenance, without hesitation, and under oath. worthy of belief Both the gravity of his speech and his learning proved him worthy of belief, as did the man's piety. We have reported what we received, unchanged: we do not undertake to vouch for the truth. Yet both we and our companions departed persuaded." Thus far Pius. The same things are briefly recorded from him by Spondanus in his Ecclesiastical Annals at the year 1413, no. 8. And what both relate concerning the superstitions of the Lithuanians, the same things are enumerated by Matthias of Miechow in his Chronicle, book 4, chapter 39, and by Alexander Guagninus; yet with no mention made of Jerome.

[3] Concerning the same Jerome, Wion, book 1, Lignum Vitae, chapter 26, on the Saints and Blessed of the Camaldolese Order, writes: "Saint Jerome of Prague, hermit, Bishop and Apostle of the Lithuanians." And in chapter 25, on Bishops: "Saint Jerome of Prague, Doctor of both Laws and Theologian, Hermit, having received the faculty of preaching with episcopal power, reckoned among the Saints by some led the Lithuanians back to the faith. He died at Venice in the year 1440. He was at the Council of Basel. He wrote many works" -- which the same Wion and Augustinus Florentinus enumerate (among them a Sermon on Saint Romuald) -- "and they report that these are preserved in manuscript in the sacred Camaldolese Hermitage." But in chapter 28 (which treats of the Writers of the Order) Wion has only this: "Saint Jerome of Prague, above." Furthermore, that sermon was published and compiled (as the author himself writes below) by "Brother Jerome of Prague, professor of sacred Scripture, though unworthy, composed in the year 1433 at the request of the Brothers of the Charterhouse of Basel, in the year of the Lord 1433." Neither he himself, nor Pope Pius, nor Spondanus call him a Bishop. Granted, he may perhaps have been sent to Lithuania with episcopal power, as Wion has. Whence published here? What we have already related about Jerome is narrated by the same Augustinus Florentinus in his Camaldolese Histories, book 2, chapter 67. And in book 3, chapter 12, he numbers him among the Definitors by whom Ambrose, a most learned man, was elected General of the Camaldolese Congregation; nor does he conceal that, because Jerome had seemed to stand rather fiercely for the Council of Basel against Eugene IV, his return to the sacred hermitage was barred by the same Ambrose. Furthermore, we have copied his sermon on Saint Romuald from a codex of the College of the Society of Jesus at Paderborn, written on parchment.

[4] As for the Life which Blessed Peter Damian composed, when nearly three lustra had already passed since Blessed Romuald, having laid down the burden of the flesh, had migrated to the ethereal kingdoms, as he himself attests in the prologue, whence the first? Laurentius Surius published it under the date of June 19; but he either polished the style somewhat (though he does not profess this, as he does elsewhere) or obtained a defective copy, which certainly diverges from those that Constantinus Caietanus used when he published that Life at Rome in volume two of the Works of Blessed Peter Damian in the year 1608, at the press of Guglielmo Facciotti; and from those that another editor used who published the same works, revised and augmented with new study and labor, and divided into three volumes, at the expense of Claudius Landry at Lyon in the year 1623. We have collated the Surian edition with these two, which more closely retain the genuine simplicity of Damian. The division into chapters, however, which did not always correspond among the three editions, we have made anew, in conformity with the rest of our work.

[5] Other writings about Saint Romuald That Life was abridged, as he himself puts it, by Saint Antoninus, part 2, title 15, chapter 15. A summary of it is provided by Peter de Natali, book 5, chapter 128; Philip Ferrari in his Catalogue of the Saints of Italy under February 7; and Francis Haraeus from Surius. From Damian, Benedict Gono published it in book 5, On the Lives of the Western Fathers. The same was translated into Italian and illustrated with notes by the already-cited Augustinus, which Silvanus Razzi then revised.

Section II. Whence the Name of the Camaldolese Order, Founded by Saint Romuald?

[6] Saint Romuald began his novitiate of the religious life among the Benedictines; then he himself instituted the new order of the Camaldolese, bound, however, by the same Rule of Saint Benedict, Camaldoli, the principal monastery of the Camaldolese Order but also by particular statutes; expanded, as Saint Antoninus writes in the place cited, and enlarged in many monasteries in the regions of Tuscany and Lombardy, of which the principal monastery is in the diocese of Arezzo and the dominion of the Florentines.

It is, as Leander Albertus writes, situated on the highest mountains, a place distinguished by its religious observance, since amidst these immense cold temperatures, those devoted to the divine service lead so austere and hard a life. in the Apennines The word of the place was only mentioned in passing by Blessed Peter Damian in chapter 15, no. 74, in these words, which are, however, absent from the three editions of Surius: "When in a certain very beautiful and excellent hermitage, whose name is Camaldolese, which he himself had built, he was sitting in his cell."

[7] Jerome of Prague more carefully describes the situation of the place, its buildings, the origin of its name, and the white habit which the Camaldolese monks wear, in chapter 10, no. 61: "Coming," he says, "the holy Father into Romagna, named from the owner of the estate ascended the highest mountain of the Apennines, traversing the Alps round about, desiring to find a suitable place for hermits. There met him a certain man named Maldulus, who said that he had a pleasant place in the Alps, called by its customary name Campo-bello Beautiful Field. (formerly Campo-bello) This he offered to Blessed Romuald, insistently requesting that it be called Camaldoli in his own name. When, weary, he rested there, he saw, like Jacob, a lofty ladder touching heaven, as it were, with its summit, up which a multitude of white-clad monks seemed to ascend into heaven. Immediately the holy Father, as though illuminated by a divine oracle, built a church of wonderful beauty in that same place, which Theodaldus, Bishop of Arezzo, consecrated in honor of the Savior." And perhaps the authority of Theodaldus, or Thedaldus, a most distinguished Bishop by lineage and holiness of life, availed not a little, besides the heavenly vision we have mentioned, for that place to become the head of the entire Order.

[8] But Jerome continues: "Around that same church he built five cells and placed the same number of hermits there. This sacred hermitage of Camaldoli is in Italy, in the regions of Romagna, distant a day's journey from the city of Arezzo, in which there are twenty-four separate cells of hermits... Around the said hermitage is a most beautiful forest of fir trees, enclosed by a forest extending for the space of one Italian mile; which forest of firs no woman may enter under pain of excommunication pronounced by the Lord Pope," etc. inaccessible to women

[9] Augustinus Florentinus in his Camaldolese Histories, book 1, describes at length the situation, origin, and etymology of the Camaldolese monastery and hermitage; from which we shall briefly select a few things. Whoever wants more may consult the book, printed in Florence in the year 1575 and perhaps reprinted afterward. After the monastery of Val di Castro was established, as he relates, Saint Romuald was seeking a place suited to anachoretical contemplation of divine things. Traveling therefore through the Apennines and entering a forest dark with dense fir trees, he came upon a pleasant meadow within it, which was commonly called the Beautiful and Lovable Field of Maldulus; for it was the possession of Maldulus, a citizen of Arezzo. The holy man, captivated by the pleasantness of the place, sat down with five disciples at a clear spring which still bubbles up near the church; and having refreshed himself with a modest meal, where Saint Romuald had seen the mystical ladder taking his theme from the nature of the place and the trees, he discoursed at length on matters pertaining to piety. Then, seized by a gentle drowsiness, he seemed to himself to see a ladder reaching from earth to heaven, up and down which a gleaming multitude of white-robed monks ascended and descended. Presently he awakens with a feeling of spiritual joy, and fixing his gaze upon heaven, he seemed to be suspended in the air with his whole body, as though he wished to climb with bodily steps the ladder he had seen. His disciples, who had withdrawn a little distance so as not to disturb his sleep, came running; and raising their eyes to heaven, they too beheld a light that was not faint but was already fading. When they asked what he had seen, he was compelled to reveal the heavenly mystery and his plan for establishing a congregation of white-robed ascetics.

[10] After giving thanks to God, as they descended into the lower valley and meditated with great pious feeling upon what had been said, Maldulus, the owner of the estate, returning from the hunt, met them. Romuald, by fitting admonitions, immediately the estate donated by Maldulus, whom he had converted translated him from the vain hunting of wild beasts to the care of his soul and the exercise of virtue (for his persuasion in that sort of thing was, as it were, all-powerful). The man straightway donated his land and the rest of his goods to the Saint and surrendered himself to his discipline, declaring that the same vision of a ladder had once appeared to him in his dreams. The authority of the Bishop of Arezzo was added to this; first an oratory, then cells were built for five anchorites. In order that the hermitage might be freer from all the noise of secular men, in the lower valley which we mentioned before, encircled by wooded mountains and watered by a pleasant stream, there was first built a Hospice called Fons Bonus he constructed a house at the spring, from which it was called the Hospice of Fons Bonus Good Spring. There a priest-monk and three laymen, or (as they themselves call them) Conversi, were stationed to receive pilgrims and supply necessities to those living in the hermitage. This is now that most famous monastery of Camaldoli, whose situation, church, and workshops the same Augustinus carefully describes, as also the cells and church of the above-mentioned Hermitage. "From the monastery to the Hermitage there is a steep and breathless ascent of one mile and beyond," he says.

[11] The monastery and hermitage therefore received their name from Maldulus (thence extended to the appellation of the entire order), as if you were to say "Field of Maldulus" or "House of Maldulus." The same author traces the name Maldulus from Magdalum, the town of Mary Magdalene. The ancestry of Maldulus traced back too far "From there," he says, "his ancestors had carried considerable wealth to Italy and established their domicile at Arezzo. From the old and wealthy stock there remained, around the year 1000 of the Christian Era, two brothers; the elder donated his goods to Saint Romuald, the other established his domicile at Colle, a noble town of the Elsa valley." These things were narrated to the author by a nobleman, a native of that town, who claimed descent from that stock and confirmed his words by the testimony of an ancient codex and other documents. We think it wrong to deny authority to these without having examined them, yet we are not easily induced to believe them.

[12] The same things about the ancestors and conversion of Maldulus are related by Silvester Maurolycus in his Ocean of Religious Orders. But concerning that mystical ladder, Wion also makes mention, book 1, Lignum Vitae, chapter 18, and Ferrari in his Catalogue of the Saints of Italy, that ladder also seen by him, before Saint Romuald who, however, writes that Saint Romuald saw it on the mountain of Sitria near Fabriano. Silvanus Razzi says it had been seen by Maldulus several times before, when he had come with companions for the sake of prayer to a chapel built on the rock where the sacred hermitage now stands. When he reported this to Saint Romuald, the latter burned with a desire to see the same; and he interpreted the vision, which had also been presented to himself, as meaning that God willed a habitation of monks to be established there. Wherefore Maldulus gladly donated the place, the forest, and the pastures below it. or at the same time So writes Razzi, who also acknowledges that it is related by others that the same vision was presented to Maldulus and Romuald at the same time. He says the hermitage is distant from Florence thirty thousand paces, and twenty from Arezzo; that the tall and dense fir trees by which it is surrounded on all sides are green throughout the entire year, a most pleasant spectacle; that the hermitage is enclosed by a fence of fir wood, yet not sufficiently secure even so against thieves, who from time to time during the nocturnal psalmody plundered the empty cells and even the sanctuary itself. The same hermitage and monastery are also carefully described by Silvanus, as well as by Augustinus, and by Thomas Minius of Florence, and by Fr. Luke the Spaniard, and others.

[13] Pope Alexander II, in a Constitution given at Lucca on the fourth day before the Calends of November, Camaldoli called "Campus Amabilis" by the Pope in the twelfth year of his pontificate (which was the year of Christ 1072), calls the Camaldolese place itself "Campus Amabilis" Lovely Field, for thus he speaks in section 1: "The Oratory of the Holy Savior, built in the Campo Amabile, and all the cells adhering to it and lying round about, and all things pertaining to it, at the common request of the Brothers, we receive under the protection of the Apostolic See and the defense of ourselves and our successors." The title of that Constitution is: "Approbation of the Congregation of Hermit Monks of Camaldoli, otherwise called of the Lovely Field, of the Order of Saint Benedict." And lest anyone doubt that the Camaldolese hermitage is the Lovely Field, the Pontiff joins to it the hospice of Fons Bonus, concerning which Jerome writes at no. 64: "After this, the holy Father Romuald, descending from the said hermitage a distance of two Italian miles, found the Good Spring, and there built one house and appointed one monk with three Conversi, for the reception of arriving guests and their charitable refreshment, so that the aforesaid sacred Camaldolese hermitage might always be peaceful and removed from all secular noise. In the aforesaid hospice of Fons Bonus a most beautiful church has been built." Alexander II joins the same in section 2: "In the first place," he says, "we set the hermitage and oratory situated in the place which is called the Lovely Field. Second, its Hospice, which is called Fons Bonus."

[14] In the time of Pope Leo X, as the previously cited Silvanus writes in chapter 18 and Augustinus in book 3, chapter 18, another Congregation of Hermits was established by Paul Giustiniani, The Congregation of the Romualdines, or of Monte Corona a Camaldolese Hermit, who are called Romualdines, or of Monte Corona, a place in the diocese of Perugia. These do not differ much from the Camaldolese in habit and rites, except that they make no use of the cowl, but in its place wear a mantle perpetually. Paul III confirmed the separation of this Congregation from the Camaldolese by a constitution issued in the year of Christ 1534, the first of his pontificate, on the Ides of November, and granted them many privileges -- as Leo X had previously granted to the Camaldolese by a constitution given in the first year of his pontificate, the year of Christ 1513, on the fourth day before the Nones of July, in which he enumerates most of the monasteries of that Order. Both Constitutions are extant in the great Bullarium.

Section III. The Age of Saint Romuald.

[15] Nearly all writers who have touched upon the deeds of Saint Romuald assign to him 120 years of life. Saint Romuald is said to have lived 120 years Philip Ferrari in his Catalogue of the Saints of Italy assigns 125; Peter Galesin alone gives 93. But most agree that he died at the beginning of the eleventh century of the Christian Era: Augustinus Florentinus, Thomas de Minis, Luke the Spaniard, and Wion place his death in the year 1027; Hermann Greven in his additions to Usuard places it in the time of Emperor Henry I. Canisius has the same in his Martyrology, though marked in the margin at the year 1030, which was the sixth year after the death of Henry. Saint Antoninus also writes that he died in the year 1030. Peter de Natali, Benedict Gono, and others only state that he lived 120 years; as to when he died, they are silent. Nor does the Life written by Blessed Damian contradict this, unless (as we shall presently prove by no idle conjecture) it has been interpolated or incorrectly copied. For certainly as it now stands, chapter 15, no. 77, reads: "Which was truly very remarkable, also in the Life by Blessed Peter Damian especially that spiritual men could have believed so nefarious a crime of a decrepit old man and one beyond his hundredth year, in whom, even if the will were present, yet nature and cold blood and the dryness of an emaciated body would utterly deny this." And more clearly in the last chapter, no. 101: "The most blessed man lived 120 years, of which he spent 20 in the world, led 3 in a monastery, and passed 97 in the eremitical life."

[16] That claim of 120 years of age is not approved by the most learned Cardinal Baronius, volume 11, at the year 1027, no. 13, if regard is to be had, Baronius disapproving as he says, "to the time of the See of Honestus, Archbishop of Ravenna, under whom Romuald himself assumed the monastic habit, as is the constant assertion of Peter Damian himself. But that the same Honestus began to hold office in the year 971 and sat until the year 983 [since, having been made a monk under Bishop Honestus, created in the year 971, with twenty years in the world] is shown by Rubeus, that distinguished man, our friend, who pursued the affairs of Ravenna more fully. But if he was only in his twentieth year of age when he assumed the monastic habit, as Peter Damian attests, and this happened under Honestus, then certainly, even if we wish to place his initiation into the monastic order in the first year of Honestus, he would have needed to survive to the year 1071 and thus he would have had to live to the year 1071 in order for it to be possible to assert that he lived 120 years. But not even Peter himself, who wrote the Life, was then still alive." Thus Baronius. On what year Blessed Peter Damian died, we shall speak in connection with his Life on February 23; but whether in the year 1072, as Baronius later holds, or (as others report) 1080, nearly three lustra could not have elapsed from Romuald's death to the time when he committed his Life to writing -- as he himself asserts in the Prologue -- if Romuald died in the year 1071.

[17] But if he survived so long, yet always vigorous and tireless in labors for the glory of God, since after the year 1024 no mention is made of him what is the reason that nowhere is any mention made of him after the death of the holy Emperor Henry? Why, in the most difficult times of the Church, were his efforts not sought by the Popes, who previously had esteemed him so highly as to recall him of their own accord from Parentium? Why did he not himself spontaneously admonish the Emperors and other Teutonic Princes, among whom he had been held in such great veneration under Otto III and Henry, not to disturb the Church of God? Shall we say that he lacked authority or rather zeal? Either suggestion would be injurious even to suspect of one who even went among barbarians for the sake of spreading religion, and who, like one of the Seraphim, wherever he went, set men ablaze with the torches of holy preaching.

[18] Fr. Luke, Archangelus Hastivillius, and others acknowledge that he was born in the year 907 and died in 1027. When, then, did he embrace the monastic life? Perhaps in his 64th or 65th year of age, the year of Christ 971, the first of Archbishop Honestus. How, then, did he spend only twenty years in the world? Or was he born in 927? [and Peter Orseolio, in the fourth year after his conversion, the year of Christ 977 or 978, became a monk] Perhaps Honestus had not yet even been born when, with his support, Romuald was admitted to the monastery of Classe. Moreover, that Peter Orseolio, who became a monk about the fourth year after Romuald's conversion, abdicated the office of Doge around the year 977 or 978 -- all historians attest this. Nor could it have happened much earlier, since his predecessor Peter Candiano was the brother-in-law of the great Marquis Hugh, who was still aiding Emperor Otto against the tumult of the Roman people in the year 1001 and died in that year. Jerome of Prague himself writes in chapter 2, no. 6, [he himself, 20 years after his conversion, in the year of Christ 996, became Abbot of Classe] that twenty years after his conversion he was placed in charge of the abbey of Classe. But this happened in the year 996, at the behest of Otto III, not of Otto II, as Jerome himself supposes, having misunderstood the words of Blessed Peter Damian, who writes that this was done with the consent of "the younger Otto" -- which must be understood of the third Otto, who assumed the reins of government as a very young man.

[19] What then shall we say about Blessed Peter Damian's calculation? That the numbers have been corrupted by a very easy error: for since he had written that the most blessed man lived 70 years, spent 20 in the world, the numbers in the Life have been corrupted led 3 in a monastery, and passed 47 in the eremitical life, some scribe read the letter L, perhaps less accurately formed, as C, and wrote 120 for 70 and 97 for 47. And consequently, what at no. 77 was "beyond his fiftieth year," perhaps similarly abbreviated as "L.ry," was read as "C.ry," or deliberately altered to agree with what followed. And indeed, who would speak in such a way as to say of a man "beyond his hundredth year" that he is "beginning to decline into old age," as is found at no. 80, or that "his age is slipping into senility"?

Section IV. The Feast Day, Translation, and Annual Celebration of Saint Romuald.

[20] "It is established," says Baronius in the place previously cited, "that Romuald was enrolled in the number of the Saints five years after his death, The canonization of Saint Romuald by that rite alone which was then in use, namely that the Apostolic See should grant to those who petitioned the right to build an altar over his body." This indeed Peter Damian attests in the last chapter, no. 105. His name was thence inscribed in the Martyrology under June 19; feast day June 19 first in that of Bellini of Padua, printed at Venice in the year 1498, and that of Molanus, in these words: "Likewise of Saint Romuald, Confessor." Francesco Maurolycus and Hermann Greven in his additions to Usuard have: "Likewise of Saint Romuald, Father of the Camaldolese monks, in the time of Otto III." But the modern Roman Martyrology reads: "At Ravenna, Saint Romuald the anchorite, Father of the Camaldolese monks, who restored the eremitical discipline that had fallen into ruin in Italy and marvelously propagated it." Wion and Hugh Menard have the same. Canisius and Galesin weave a more extended eulogy.

[21] Silvester Maurolycus writes that the body of Saint Romuald, five years after his death, First Translation, five years after death when (as Blessed Peter Damian has it) it was found sound and unimpaired, was placed within a marble tomb, thenceforth made famous by many miracles. That tomb was opened 440 years later, concerning which we shall report below after the second Life, from Silvanus Razzi. Wion records this opening of the tomb, and Menard from him, opening of the tomb, November 22, 1466 on November 22 (the day after, according to Ferrari), in these words: "In the monastery of Val di Castro, the reopening of the body of Saint Romuald, Abbot and Founder of the Camaldolese monks."

[22] Relics taken to Jesi Then around the year 1480, the heavenly remains were stealthily taken to Jesi. Jesi, or Aesis,

in the vernacular Jesi, is a city situated on the river Aesis, formerly a Roman colony, borrowing its name from the river -- this, if any credence is given to the poets, from Aesis, King of Picenum. The people of Jesi were compelled to restore them, yet they obtained the bone of the arm, which they venerate to this day with the highest devotion. a bone being retained there, the rest was returned to the monks

[23] The remaining body, however, could not be carried back to Val di Castro, since the mule that was carrying it headed of its own accord toward Fabriano, no matter how vigorously the monks struggled against it. The relics were therefore solemnly brought into Fabriano on February 7, in the year 1481. but miraculously carried to Fabriano Now Fabriano, in the March of Ancona, between Matelica and the ruins of Sentinum, at the very foothills of the Apennines, is a most honorable town, as Leander writes, compared by popular saying in nobility and magnificence of buildings to the foremost castles of Italy, an illustrious town as Crema is celebrated in Lombardy, Prato in Tuscany, Barletta in Apulia, and Fabriano in the Marche... Some have reported that the etymology of its name comes from "Faber Ianus" Janus the Smith, and adduce as evidence the symbol of the castle itself, which is an image of Janus holding a hammer in his hand, as if about to strike the anvil below... The town is elegantly built and populous with inhabitants, for the greater part papermakers, since here the most praised papers are made in such quantity that they suffice for most regions of Italy and for Constantinople, and other parts of the world besides.

[24] This Translation of Saint Romuald is inscribed second in the Martyrologies, under December 28 and February 7. And on the former day, Eugenius Dorganius has the following in his Benedictine Calendar: "Translation of Saint Romuald, Abbot." The commemoration of this Translation is on December 28 Wion writes: "In the monastery of Val di Castro, the Translation of Saint Romuald, Abbot and Founder of the Camaldolese Order." Ferrari in his general Catalogue of Saints: "At Fabriano in Picenum, the Translation of Saint Romuald, Abbot." But in his Catalogue of the Saints of Italy he writes under the same date of December 28: "The Translation of the body of Saint Romuald, Abbot, which had been stealthily taken to Jesi. Around these days, in the year of the Lord 1481, under Pope Sixtus IV, the matter was carried on, the people of Jesi resisting its restitution, and was finally completed on the seventh day before the Ides of February, the body being transported to Fabriano, the greatest and most illustrious town of Picenum, and placed most honorably in the church of Saint Blaise, with the following marble inscription: 'To the divine Romuald, author of the Camaldolese Order, at great public expense restored by the people of Jesi, the Senate and People of Fabriano dedicated this under Pope Sixtus IV, in the year 1482.'"

[25] The annual commemoration of that Translation, by pontifical sanction, is celebrated throughout the universal Church on February 7, on which day the following is read in the Roman Martyrology: and on February 7 "Saint Romuald, Abbot, Father of the Camaldolese monks, whose birthday is celebrated on the thirteenth day before the Calends of July." Wion and Menard, however, have: "At Fabriano, the Translation of Saint Romuald, Abbot and Founder of the Camaldolese Order." Dorganius records him on the same day, and, because he dwelt in France for several years, so does Andrew Saussay in his Supplement to the Gallican Martyrology. Ferrari writes the following under February 7, not quite consistent with what we have already quoted from him: "His body, found intact five years after it had been buried, was honorably placed in a church of his Order at Fabriano." Rather, it was 453 or 454 years after it had been entombed at Val di Castro in the year 1027, according to Ferrari's own previously indicated calculation, that it was translated to Fabriano. Baronius makes mention of the Translation in his Notes on the Martyrology under June 19, and says that he had possessed a manuscript history of it.

[26] Another Translation was then made, not of the whole body, but of a bone from the right arm, which Paul Giustiniani, Founder of the Congregation of Monte Corona the arm bone brought to Camaldoli of which we have treated above, brought from Fabriano to the Camaldolese Hermitage. That bone, in the church of the Hermitage, as Silvanus reports in his description of the Hermitage, chapter 4, is preserved beside the altar within a marble tabernacle in a silver reliquary fashioned in the shape of an arm. On the same altar is kept, as a venerable monument of the Holy Father, and honorably kept his exposition on the Psalms, of which mention is made below, or the most important part of it. The history of the opening of which we spoke and of the twofold Translation we shall recite below, after the second Life, from Silvanus.

[27] Since, however, from the fifth year after Saint Romuald's death -- when, with the Pope's consent, an altar had been built over his body -- the feast on June 19 was celebrated only by the Camaldolese and very few others, as the same Silvanus attests, the feast of Saint Romuald on February 7, established by Clement VIII Clement VIII at last decreed that his birthday should be celebrated by all on February 7, which is the day of the second Translation. The reason for the change was, as Gavantus reports in his Commentary on the Rubrics of the Breviary, section 7, chapter 4, that the date of June 19 was impeded by the feast of Saints Gervasius and Protasius, why not June 19? whose Mass could not be expunged from the Missal since it has a proper Introit, "The Lord will speak peace," etc., composed (as the same Gavantus states elsewhere) by Saint Gregory, because on that day peace had been made between the Romans and the Lombards. The feast of Saint Romuald is now celebrated in the semi-double rite, although Clement VIII had initially decreed that it be celebrated as a double, in a constitution given at Rome on July 9, 1595, in the fifth year of his pontificate. This constitution we shall recite below after the Translations, because it contains a notable encomium of Saint Romuald.

LIFE

By Blessed Peter Damian.

Romuald, Abbot, Founder of the Camaldolese Order, at Fabriano in Picenum (Saint)

BHL Number: 7324

By Blessed Peter Damian.

PROLOGUE OF THE AUTHOR.

[1] We most certainly lodge our complaint against you, unclean world, because you have an intolerable crowd of foolish wise men, The Life of Saint Romuald eloquent for you, mute for God. You have those who through vain eloquence and empty philosophy know how to exalt themselves arrogantly on the horns of pride; you do not have those who would commit to writing, for the memory of posterity, anything profitable for the edification of their neighbors. others being negligent, 15 years after his death You have, I say, those who are able in the courts of judges to declaim with continual orations the disputes of secular business and the quarrels of lawsuits; but you do not have one who is able to describe in the holy Church the virtues and glorious deeds of even one of the Saints. For they are "wise to do evil; but to do good they know not." For behold, nearly three lustra have now passed since Blessed Romuald, having laid down the burden of the flesh, migrated to the ethereal kingdoms; and no one among these wise men has yet appeared who would at least arrange in a historical style a few of the many proclamations of his admirable life, and, satisfying the most eager devotion of the faithful, would commit them to the holy Church for recitation for the common benefit. For us, dwelling in the narrow corner of a cell, it would be more useful, as we have resolved, to recall our own sins constantly before the eyes of the mind, rather than to weave the history of another's virtue; it would be more expedient to bewail the darkness of our committed guilt than to obscure with unskilled words the splendid marks of sanctity. Nevertheless, many coming from afar to his tomb since a multitude of the faithful gathers at his tomb from distant parts of the world throughout the year, and especially on his feast day, beholds the miracles divinely wrought through him, and desirably seeks to hear the history of his life but is unable to hear it (since it does not exist), we not unreasonably fear that his most celebrated fame, which is still brought forth from the mouth of the whole people, may, with the passing course of time, be utterly erased from human memory. Wherefore, compelled by this fear and bound by the prayers of many Brothers and by genuine charity, I shall undertake, with God as author, to describe what I have learned about the aforesaid admirable man from his distinguished disciples, and to trace out with whatever pen-strokes I can -- an unskilled man indeed, not weaving a history but making, as it were, a brief memorandum -- the beginning, course, and end of his life.

[2] Blessed Peter Damian undertakes to write But there is one thing above all that I desire my reader to know: that I shall not gather in this little description many miracles performed through him, but rather I shall strive to relate the order of his way of life (which pertains entirely to edification). For the blessed man guarded himself so completely under the covering of humility from the wind of vainglory that he suppressed with the most studious concealment whatever might have appeared admirable to human eyes from any source. not miracles, which he concealed Yet even if he had performed no miracles, leading as he did an admirable life, he would not be worthy of less veneration. For neither is the Precursor of the Lord read to have performed miracles, than whom the Truth itself testifies that no greater has arisen among those born of women. Matthew 11:11 For some think they are doing honor to God if they fabricate falsehood in extolling the virtues of the Saints. These indeed, not knowing that God has no need of our lying, forsake the truth, which he himself is, and think they can please him with a contrivance of falsehood. Whom Jeremiah well reproves, saying: "They have taught their tongues to speak falsehood; they have labored to commit iniquity." Jeremiah 9:5 For they who could easily have related the simple truth that was freely offered, toil with wasted labor in composing what they do not know. And inasmuch as they suppose themselves to stand for God as helpers, to that extent, as in truth false witnesses, they pertinaciously fight against God -- as the Apostle attests to the Corinthians, saying: "If Christ has not risen, our preaching is vain, your faith is vain." 1 Corinthians 15:14 Then he adds: "We are found false witnesses of God, because we have testified against God that he raised Christ, whom he did not raise." But since, compelled by necessity to write and, as it were, moved to action, we have prefaced these things, let us now, with the prayers of him of whom we speak and God's help, come to the order of the narrative.

CHAPTER I.

The Conversion of Saint Romuald from the Secular to the Monastic Life.

[3] Romuald, then, was a native of the city of Ravenna and descended from the most illustrious stock of Dukes. When he had now reached adolescence, he began to be inclined to the sin of the flesh, Romuald, given over to the flesh a vice by which that age is accustomed to assail men, especially the wealthy, with greater vehemence. Yet devout in mind toward God, he frequently tried to rouse himself and resolved that he would accomplish something great. For even whenever he girded himself for the pursuit of the hunt, wherever in the forests he could find a pleasant place, his spirit immediately kindled with a desire for the hermitage, yet pious saying within himself: "Oh, how well could hermits dwell in these recesses of the woods! How fittingly could they rest here from every disturbance of secular noise!" And thus his mind, divinely inspired, already divined in love what he was afterward to fulfill in deed.

[4] He had a father named Sergius, vehemently devoted to the world a killing committed by the father and entirely entangled in secular affairs. While this man carried on enmities against a certain relative of his, quarrels having arisen over the possession of a meadow, and saw his son Romuald growing soft in the contention and dreading the crime of fratricide from the depths of his heart, he began to threaten to disinherit him if he persisted longer in the same opinion. What more? At length both hostile parties burst forth from the city to the matter of the dispute, seize arms, and join a civil war; and while they fought hand to hand on both sides, suddenly by the hand of Sergius the enemy and kinsman is slain. Romuald, however, although he had inflicted no wound upon the slain man, because he had nonetheless been present, in the monastery he does penance for forty days accepted penance for so great a guilt; and he straightway hastened to the monastery of Classe, dedicated to Blessed Apollinaris, to remain in mourning for forty days, in the manner of homicides.

[5] There, continually mortifying himself with strict penance, he began to hold daily conversation with a certain lay brother, from whom also, according to his moderate capacity, he often heard the counsel of good exhortation. When the lay brother frequently admonished him he is stirred to abandon the world to utterly set aside the secular life and to hasten to the order of holy religious life, but could in no way humble his mind to this, at some point among other things, as if rejoicing, he said: "If I show you Blessed Apollinaris in bodily form, so that you can see him clearly, what reward will I receive from you?" To this Romuald replied: "I bind myself with a firm and inviolable obligation that, as soon as I have seen the blessed Martyr, I will remain no longer in the world." The lay brother therefore urges that Romuald forego sleep that very night and keep vigil with him in prayer within the church. And while the two of them persevered patiently in prayer during the nocturnal silence, behold, around the time of cockcrow, Blessed Apollinaris, as both of them clearly saw, he sees Saint Apollinaris come forth from the tomb came forth from beneath the altar which is seen to be built in the middle of the church in honor of the Blessed Virgin Mary. He appeared to come forth from the eastern side -- from the place, that is, where the porphyry marble lies. And immediately so great a splendor filled the whole church, as if the sun were confining the rays of its brightness within those very walls. Then the most blessed Martyr, marvelously adorned with priestly vestments, carrying a golden thurible in his hand, incensed all the altars of the church; and when this was done, he immediately returned whence he had come, and straightway all that splendor, following after him, ceased to appear. The lay brother then began to press Romuald vehemently, a stern exactor indeed, and to demand anxiously that he fulfill what he had freely promised. And when Romuald still resisted and this a second time and demanded to see the same vision again, on another night they likewise persevere in prayer and behold the blessed Martyr in all respects as before. Whence also afterward, if ever a question arose concerning the body of the aforementioned Martyr, Romuald firmly affirmed that it was interred in that very church; and as long as the holy man lived, he did not cease to give this testimony.

[6] Romuald also had the custom of frequently applying himself to prayer before the principal altar of the church, and there, after the Brothers had departed, he would strive to beseech God with many sighs. he seeks the religious habit And while he was doing this more attentively on a certain day after the vision, the Holy Spirit presently kindled his mind with so great a fire of divine love that he burst suddenly into weeping, could not restrain the copious streams of tears, threw himself prostrate at the feet of the monks, and begged with indescribable longing that the monastic habit be conferred upon him. But the monks, fearing the harshness of his father, did not presume to open the door of conversion to him. Now Honestus, and obtains it by the Bishop's recommendation who then held the Archiepiscopal Chair at Ravenna, had formerly been Abbot of the monastery of Classe. Romuald therefore went promptly to him and laid open to him every desire of his heart. The Archbishop, delighted, added the spurs of exhortation to his chaste desire and commanded the Brothers to incorporate him into their community without delay. Supported therefore by his patronage, the monks received Romuald with fearless confidence and conferred upon him the habit of holy religious life.

a Others write that he sprang from the Saxons' family, which traces its lineage from Grimoald, Duke of Benevento and later King of the Lombards, as can be seen in Augustinus, Florentinus, Silvanus, Razzi, etc.

b Silvester Maurolycus adds that he was accustomed to linger there for two or three days.

c Maurolycus says he happened to be present with his father by chance, so that even his father himself does not seem to be charged with the killing.

d This monastery will be mentioned more often below. The town of Classe was treated on January 31, in the Life of Saint Geminianus, Bishop of Modena, chapter 4, no. 15, letter b, and on February 1 in the Life of Saint Severus, Bishop of Ravenna.

e Saint Apollinaris, Apostle of the Ravennates, is venerated on July 23.

f Honestus, appointed in the year 971 or 970 in place of Peter II who voluntarily resigned, died in the year 983. He was treated above.

CHAPTER II.

The Novitiate of Saint Romuald in the Eremitical Life under Marinus; Then His Mastery. The Conversion of Peter Orseolio, Doge of Venice.

[7] In that monastery, then, he spent nearly three years. But since he saw that some there, walking along the broad path, were living rather laxly, while he himself was not permitted to seize upon the steep path of perfection which his mind dictated, he began to inquire within himself with great concern what he ought to do, and was compelled to be tossed about by many waves of thought. He presumed, however, to reprove sternly the life of those who lived carelessly, and often cited the precepts of the Rule as testimony to their shame. And while he insisted vehemently on rebuking their vices, reproving negligent monks but they counted the words of a junior and novice as nothing, at last, unable to bear this reproach, while they despised amending their own life, they began to plot the death of their corrector. For Romuald was accustomed to rise at night earlier than the rest of the Brothers, and if the door of the oratory was still closed, to keep vigil in prayer within the dormitory itself. The aforementioned building was, moreover, built up high in the manner of a loft. he incurs the danger of death The sons of Cain therefore devised this plan, at the devil's prompting: that while Romuald rose before the others in his customary manner, they would hurl him headfirst through the window of the loft down to the ground. When this was made known to Romuald through one who was privy to the conspiracy, he thenceforth prayed to his Father in the inner chamber of his heart, with the door of his mouth shut, and thus avoided the imminent danger. In this way, while he guarded himself against the precipice of the body, he closed to the Brothers the abyss of iniquity, lest they plunge into the death of their souls.

[8] And as the love of perfection grew more and more from day to day in his soul, and his mind could find no rest, he heard that in the regions of Venice there was a certain spiritual man, Marinus by name, who led an eremitical life. after three years he goes to Marinus the hermit Having therefore obtained the consent of the Abbot and Brothers -- very easily, to be sure -- he traveled by boat to the aforementioned venerable man and resolved to live under his direction with the most humble devotion of mind. Marinus was, among other virtues, a man of simple spirit and of the most sincere purity, trained by no instruction in the eremitical life, but incited to it solely by the impulse of good will. His manner of living was as follows: throughout the whole year, on three days of the week he would taste half a morsel of bread and a small amount of beans; on three other days he would partake of wine and cooked food with measured sobriety. He chanted the entire Psalter every day. abstemious but unrefined But being exceedingly unrefined and in no way instructed in the order of the solitary life, as Blessed Romuald himself afterward cheerfully related, he very often went out of his cell and, together with his disciple, strolled about here and there through the breadth of the hermitage while chanting psalms -- now singing twenty psalms under this tree, now thirty or forty under that one. Romuald, however, since he had left the world as an unlettered man, could scarcely spell out the markings of his verses syllable by syllable with the psalter open before him; and this fixing of his eyes downward generated an intolerable onslaught of sloth upon him. Marinus, carrying a rod in his right hand, very frequently struck Romuald -- who sat opposite him -- on the left side of the head. But after many such blows, Romuald, driven by rather grave necessity, and severe in correcting his disciple humbly said: "Master, if you please, henceforth strike me on the right side, for I am utterly losing the hearing of my left ear." Then Marinus, admiring his great patience, tempered the discipline of his indiscriminate severity.

[9] At that same time Peter, surnamed Orseolio, governed the reins of the Dalmatian Duchy. He had merited his ascent to the pinnacle of this dignity for the reason that he had been a supporter of those who murdered his predecessor, namely Vitalis Candiano. Peter Orseolio, from the killing of Vitalis Candiano Why the latter was slain by his own people, I think it not beside the point to explain, preserving the brevity of a summary. For he had taken in marriage the sister of that great Marquis Hugh, and at the instigation of his brother-in-law's rivalry, he was acquiring many soldiers from the regions of Lombardy and Tuscany by lavishing payments of money. The inhabitants of Venice, however, unable to bear this, secretly entered into a plot to storm the Duke's palace by a sudden armed assault and to slay him together with his whole household by the edge of the sword, without any reconsideration. When, however, the conspiracy of this cabal was discovered, Duke Vitalis, surrounded by guards night and day, reduced the hostile ambushes to nothing. But while they attempted this and that without being able to achieve the effect of the faction they had begun, it was at last decided that they should first set fire to the house of Peter, which lay adjacent to the Duke's palace, and in this way both capture the Duke and burn all his household goods. Demanding from Peter, who had been a participant in their counsel, his agreement to try this plan, they at last struck a bargain for this reward: the Doge of Venice made by conspirators, then moved to compunction that in place of his one house, which they would consume by fire, they would subject all of Venice to his dominion, and after destroying the one they hated, they would immediately substitute him as Duke in his place. In this manner, then, Peter obtained the principate of the Dalmatian realm; and afterward, having now savored the pleasure of his ambition, by the regard of divine grace he was at last moved to compunction of heart.

[10] Now a certain venerable Abbot named Guarinus, from the borders of farther Gaul, was accustomed to make pilgrimages for the sake of prayer through various regions of the world. He too, coming to the Duke, was immediately pressed by him having abandoned the Duchy, the world, and his wife to provide counsel for escaping the danger of so great a guilt. Marinus and Romuald having therefore been summoned, the Duke is commanded by their common judgment to leave the world together with the very Duchy which he had unlawfully seized, and since he had unjustly burst into the citadel of another's dominion, to subject himself to the authority of another's power. But the Duke, being a man placed in authority, since he did not dare to make his conversion publicly, thought it prudent to use this plan. On the approaching feast day of a certain holy Martyr, in whose name he had a basilica on his own estate while still a private citizen, he sent his wife there the day before, as though he himself were about to follow shortly, giving her instructions both to provide the most careful ornamentation for the church and to prepare sumptuous delicacies of banqueting for those coming with him on the following day. But he himself, remaining behind after his wife's departure, took from his treasures what seemed good to him and, with a certain intimate of his, namely John Gradenicus, he himself, and Marinus and Guarinus, become monks in Gaul who had been privy to the aforementioned conspiracy, and with those three blessed men whom we have named, boarded a ship, and then -- a great convert -- fled to a monastery of Abbot Guarinus in Gaul.

[11] When therefore Peter and John had been made monks in the monastery of Saint Michael, Marinus and Romuald, living not far from the monastery, returned to the solitary life to which they had been accustomed. And the aforesaid Brothers themselves, after scarcely a year had passed, were added to them to endure the rigor of the same solitude. Meanwhile, Romuald, his mind's desire being kindled, began to grow marvelously from virtue to virtue and to outstrip the rest of the Brothers by far in the steps of holy religious life, [they return to the hermitage, where Romuald presides over the others; he cultivates the earth and lives frugally] so that now whatever he decided among the Brothers, whether about spiritual or even temporal matters, his judgment entirely prevailed, all being willing. Marinus himself also rejoiced to be subject to Romuald, to whom he had recently been a superior. For an entire year Romuald had nothing else for food except that he lived each day on one handful of boiled chickpeas.

For three years he and John Gradenicus, breaking the ground with hoes and sowing wheat, lived by the labor of their own hands. And indeed while they practiced agriculture, they doubled the weight of their fasting.

a Marinus is listed among the Blessed of the Camaldolese Order by Augustinus Florentinus, Razzi, Minius, Wion, and Hastivillius in the Catalogue. Ferrari on August 8 designates him as a Saint and Martyr. And indeed below at no. 23 he is said to have departed toward Apulia.

b Sabellicus in Decade 1, book 3; Sigonio in De Regno Italiae, book 7; and Petrus Justinianus in his Venetian History, book 1, write that it was not Vitalis Candiano but his brother Peter, who was plotting tyranny, who was slain by the enraged populace.

c Sabellicus and Justinianus call her Walderta; Pigna in his Atestine History calls her Valderta; Sigonio, Waldrada. But Hugh (as Blessed Peter Damian writes in Opusculum 57, Dissertation 2 on the Duty of a Prince, to Godfrey the Marquis, chapter 3) obtained both Marches, that which the Tyrrhenian Sea washes and that which the Adriatic washes.

d Sabellicus and Sigonio, however, maintain that the dignity was thrust upon him against his will; perhaps he feared the opprobrium both of the slaughter committed by the mob, with his consent, as a bad precedent, and of the burning of the basilica of Saint Mark and the neighboring houses, which the flames, spreading farther from the burning Ducal palace, had consumed. Yet once made Doge, he rebuilt the palace and basilica at private expense, and indeed on a somewhat greater scale.

e Sabellicus says he was Aquitanian by birth and had come as a pilgrim to Venice to visit the body of Saint Mark. Peter de Natali writes that while returning from the Holy Land to Gaul, he turned aside to Venice. Orseolio received him as a guest, as Justinianus relates, who calls him Guerrinus.

f Her name was Felicia. But how could he abandon her unwilling and unknowing? Let her have known and not been unwilling.

g Sabellicus calls him John Gradonicus, and adds another companion, John Maurocenus; but he says that the latter afterward returned to Venice and, with the consent of Doge Memo, founded a Benedictine monastery.

h I suspect this is the monastery of Saint Michael in Eremo, or at the Hermitage.

CHAPTER III.

The Temptations of Saint Romuald, the Austerity of His Life, His Miracles.

[12] The devil, however, assailed Romuald with many and various onslaughts of temptation, especially at the beginning of his conversion, and dragged his mind through many enticements of vices: he suffers various temptations now recalling to his memory what and how great things he, as a man of means, could have acquired in the world; now what things he had left behind, not yet concupiscibly to be inherited by ungrateful relatives; now accusing the things he was doing as too small and of no merit; now, striking him with horror at so great a labor, he would promise him a long span of life. Oh, how often, striking against his cell, did the devil rouse him when he had scarcely yet fallen asleep, and lead him, as though dawn were already imminent, through the whole night in wakefulness! and vexations of demons For nearly five continuous years the devil lay upon his feet and legs at nighttime and weighed him down with the weight of a phantasmal burden so that he could not easily turn this way and that. Who could relate whom he drives away by sternly rebuking them how many roaring beasts of vice he endured? How often did he put to flight wicked spirits present before him with the harshest rebukes? Whence also, if any of the Brothers during the time of silence came to his cell driven by some necessity, the soldier of Christ, immediately ready for battle, supposing him to be the devil in his accustomed manner, would rebuke him with loud cries, saying: and sometimes, on their account, the Brothers "Where are you heading now, most foul one? What business have you in the hermitage, you who were cast down from heaven? Depart, unclean dog! Vanish, deceitful serpent!" By these and similar words he declared that he always stood in the battle line against malignant spirits, and that, girded with the arms of faith, he immediately confronted the provoking enemies in the open field.

[13] It happened, however, that once while reading a book of the Lives of the Fathers, he came upon that passage where it is recorded that certain Brothers, fasting individually for a continuous week, he reads the Lives of the Fathers would gather together on Saturday, and on that day and Sunday would interrupt the rigor of their fast and live somewhat more freely. This manner of living Romuald immediately seized upon, he takes up a strict fast and in it he continued with unbroken austerity for nearly fifteen years or even more.

[14] But Duke Peter, since he had been accustomed to being reared with many delicacies, was now nearly collapsing under the weight of so strict a fast. Wherefore he humbly prostrated himself at the feet of Blessed Romuald. And being commanded to rise, he was compelled with embarrassment to reveal his need: "Father," he said, he mitigates it for Peter Orseolio, who cannot endure it "since I have a large body, I am unable to sustain myself on account of my sins with this half-portion of ship's biscuit." Romuald therefore, compassionately sympathizing with his frailty, added a quarter of ship's biscuit to the customary measure; and thus he extended the hand of mercy to the Brother who was already failing, lest he collapse entirely, and strengthened him for completing the journey of good living which he had begun. His son, of the same name, a man very prudent according to the world, once

visited him. To this son the father -- whether by the spirit of prophecy or by some revelation, I know not -- predicted all the things that would happen to him: "I know, my son, without a doubt, he predicts the future to his son that they will make you Doge, and you will prosper. Only take care that you preserve to the Churches of Christ their rights, and that you do not deviate from justice toward your subjects through love or hatred of anyone."

[15] After this, Romuald, reading again that Saint Silvester, Bishop of the city of Rome, had decreed that the day of Saturday should be fasted, Romuald fasts five days per week as being truly the vigil of the holy Pasch, he presently transferred the relaxation of Saturday to Thursday, and thus, taking account of the weakness of the infirm, he made the long fast easier by the exercise of discretion, fixing for all followers of the solitary life this rule of living: that each should consider himself to be keeping the eremitical fast if, fasting three-day and two-day fasts throughout the week, he should partake of vegetables or whatever liquid food on Thursday and Sundays with thanksgiving, and fasts through two Lents, with his followers excepting of course the two Lents of the year, during which not only he himself but also most of his disciples were accustomed to continue fasting throughout the entire week. And surely it was fitting enough that he who always strove to praise God with choir and timbrel should continually sound in the ears of the uncircumscribed Light the principal consonances of musical harmony -- namely the diapason, the diapente, and the diatesseron. But to fast absolutely -- that is, to pass the day without any food at all -- although he himself did this very frequently, he utterly forbade to others. For he used to say that it was supremely fitting for one tending toward perfection to eat every day and always be hungry, so that in this way the flesh might smooth by custom what appears burdensome to novices at the beginning of their conversion. He thought little of it if someone began something great for a time, if he did not also persevere in it with long-suffering.

[16] moderate vigils He especially urged that vigils be kept temperately and with great discretion, lest it should happen that anyone should yield to drowsiness after completing the nocturnal offices. Indeed the holy man held such sleep in so great abhorrence that if anyone confessed to him that he had fallen asleep after the vigils of twelve psalms, but strictly demands them or especially around dawn, he could in no way celebrate the holy solemnities of the Mass on that day with the Saint's permission. He also used to say that it was better, if possible, to chant one psalm from the heart and with compunction than to rush through a hundred with the mind wandering. But if this grace had not been perfectly given to someone, what he would advise against distractions he nonetheless urged him by no means to despair, by no means to grow tepid even from bodily exercise itself, until he who gave the will should also at some time grant the ability. Only let the intention of the mind, once fixed upon God, guard the incense of prayer, which the breeze of thoughts coming from outside disturbs. For where the intention is upright, a thought coming against the will is not to be excessively feared.

[17] At a certain time, while he was still dwelling in the borders of Gaul, he had a certain farmer as his familiar, who sometimes made for him the utensils needed in the cell, and if anything was needed, cheerfully ministered from the poverty of his own want, richer in charity than in things. he prays that a cow taken from a peasant be restored A certain proud and haughty Count, sending his retainers, seized this man's cow with barbaric violence and ordered its meat to be prepared for his dinner with great greediness of gluttony. And behold, the peasant hastened to Romuald's cell, proclaimed the calamity of his loss with loud wailing, and lamented that his hope and that of his household had been taken away. The holy Romuald therefore sends a messenger with quickened step to the same Count and begs with the humblest supplication that he return the poor man's animal. The slippery Count rejected his prayers with an insolent spirit and declared that he was going to taste that very day what flavor the loins of the fat cow might have. the Count, refusing, comes to a bad end But when the hour of dinner arrived, the table was set, and the cow's meat was brought. And as the sentence of divine vengeance now threatened, at the very beginning of eating, the Count, cutting off a piece of the beef kidney, put it in his mouth. This immediately stuck so immovably in his throat that it could neither descend to the interior nor be ejected by any efforts. And so, between the hands of his attendants, with the passage of breath blocked, he was slain by a terrible death; and whence he had wished to satisfy the concupiscence of the flesh against the servant of God to the point of satiety, thence by the just judgment of God he lost his carnal life while still fasting.

a So in Palladius, chapter 24, a certain anonymous Virgin, and chapter 106, the Abbot Elpidius, a Cappadocian Priest, dwelling on Mount Luca near Jericho.

b Justinianus and Sabellicus make mention of this prophecy. The latter asserts that to Peter Orseolio the younger, on account of his famous deeds in Dalmatia and the expanded dominion of the Venetian Republic, the title of Duke of Dalmatia was first of all conferred.

c Saint Silvester did not so much institute the Saturday fast, which the Latins had observed from Apostolic times, as teach that the Greeks, who reproved this custom, were wrong -- as we shall say on December 31.

d Peter de Natali: "a bone suddenly turned sideways in the throat of the robber, and he was immediately suffocated."

CHAPTER IV.

The Conversion of Count Olibanus. The Blessed Death of Peter Orseolio, of Sergius the Father, of Marinus, and of John Gradenicus.

[18] There was another Count in the same regions of Gaul, Olibanus by name, under whose jurisdiction the monastery of the aforementioned Abbot Guarinus had also been placed. He predicts that another Count will be damned unless he becomes a monk Raised indeed to the lofty summit of earthly power, he was nonetheless weighed down by many burdens of sins. This man once visited Romuald for the purpose of a visit, and with the rest remaining outside the cell, alone with him alone, he began to narrate the series of his deeds, as though in confession. To him the venerable man, having heard the things related by him, responded that he could by no means otherwise be saved unless, leaving the world, he should hasten to a monastery. The Count, immediately troubled in mind, said that his spiritual advisors who knew his deeds did not at all think so, nor would they ever urge upon him so intolerable a course. Thereupon, having summoned the Bishops and Abbots who had come with him, he began to inquire in common whether the matter was as the servant of God testified. But they all with one voice confirm the judgment of Blessed Romuald, and excuse themselves, constrained by fear, for not having said this to the Count before now. Then the Count, having dismissed all others, and persuades him struck this very secret compact with Blessed Romuald: that he would proceed to Monte Cassino under the pretext of prayer and in the monastery of Saint Benedict would irrevocably devote himself to the divine service.

[19] Meanwhile, Sergius, the father of Romuald, becomes a monk; but shortly afterward, at the devil's persuasion, repenting of the conversion he had made, he attempts to return to Egypt. The monks of the monastery of Saint Severus, which is situated not far from the city of Ravenna, where Sergius dwelt in body but not in heart, quickly strove to inform Blessed Romuald of this by messenger. Struck by this bad news, Romuald decided that it was necessary for Abbot Guarinus and John Gradenicus, together with the Count, to go to see to his father's way of life; while he himself would come to the aid of his perishing father as quickly as possible. Duke Peter had already

happily closed his last day. To these two, then, he committed the Count to their trust, and he orders him to be escorted to Monte Cassino giving a special command by obedience to both -- but especially to John, who was subject to him -- that even if Guarinus should depart, he himself should never separate from the Count.

[20] When the inhabitants of that region heard that Romuald was preparing to depart, they were troubled with excessive grief. And deliberating among themselves the Gauls, wanting to retain him by any means, plan to kill him how they might restrain him from this intention, this at last seemed to them the most desirable plan: to slay him with hired assassins in a wicked kind of piety, so that since they could not retain him alive, they might at least have his lifeless corpse as a patron of their land. But when he learned of this, Romuald shaved his head completely bald, and when the executors of this plan were already approaching his cell, he began at nearly the first light of dawn to eat as if with greediness. They, seeing this, he feigns madness believed it to be insanity, and deeming his mind to be impaired, they disdained to harm his body. Thus, thus did the prudent spiritual David overcome the foolish astuteness of those who were wise according to the flesh. 1 Kings 21 For he both restrained those who wished to sin, and to the sum of his merits, without the dread of death, he escaped the danger of death.

[21] Thereupon, being now permitted to use his freedom, not supported on a horse, not carried in a vehicle, but bearing only a staff in his hand, he came on bare feet from the innermost borders of Gaul all the way to Ravenna; he restrains by severity his father who wishes to return to the world and there, finding his father wishing to return to the world, he fastened his feet firmly in wooden stocks, bound him with heavy chains, afflicted him with harsh blows, and so long subdued his body with a loving severity, until he restored his mind, God healing, to a state of salvation. Sergius therefore, having at last received the counsel of a sound mind, abundantly made amends by the correct steps of holy religious life for whatever he had previously committed by his backsliding will.

[22] He had, moreover, the custom among other things of standing frequently before a certain image of the Savior and there, praying with special devotion, of immolating himself with copious tears and much contrition of heart. who then lives piously On a certain day, therefore, while he was persevering there more attentively in prayer (a new thing, and unheard of in our times!), the Holy Spirit suddenly appeared to him, in some form or other unknown to me. And when Sergius immediately asked who he was, he clearly declared that he himself was the Holy Spirit; and having seen the Holy Spirit and suddenly, as it were passing through, he vanished from the sight of the one beholding him. Immediately Sergius, rapt in ecstasy and set on fire by the one whom he had seen, began to run swiftly through the cloister of the monastery after him, and to ask the Brothers who were there with great fervor of impulse where the Holy Spirit had gone. But while they thought he had fallen into madness and were sharply rebuking him, Sergius affirmed that he had without any doubt seen the Holy Spirit, and that he had visibly passed before his sight. Immediately seized by a languor, he took to his bed, and within a few days came to a happy end. he dies a holy death From this it is plainly proved what is said by the divine voice to Moses: "For no man shall see me and live." Hence also Daniel, though he said that he had seen not God but a vision of God, added: "I grew faint and was sick for many days." Exodus 33:20 Rightly therefore did Sergius, after he had merited to see the eternal life which is God, presently depart from temporal life. Daniel 8:27

[23] Count Olibanus, meanwhile, leaving his possessions to his son, with a great store of riches -- namely fifteen pack-animals laden with treasure -- accompanied by Guarinus Olibanus becomes a monk and John and Marinus himself as well, betook himself to the monastery of Blessed Benedict, and bidding farewell to those who had come with him, who up to that time suspected nothing of the sort from him, and were afflicting themselves with many groans and bitter tears, he compelled them to return to their own homes. Marinus, a Martyr Marinus, however, shortly afterward departed toward Apulia, and there, afterward dwelling in solitude, he was slain by Agarene brigands.

[24] A short time later, Guarinus, accustomed to traveling for the sake of prayer, and John, provoked by his Brother's example to the same religious office, determined by common counsel to journey to Jerusalem. When Olibanus learned of this, sad and weeping, he began most devoutly to beseech them not to desert him in violation of their pledge, but to guard him in the service of God as Blessed Romuald had commanded, adding also: John Gradenicus, departing from Olibanus, against the command of Saint Romuald "Remember at least, John, that your master committed me more particularly to your trust, and set the mark of disobedience upon you if you should depart." But they, persisting in their obstinate intention, finally left Olibanus and set out on their journey of pilgrimage. And when, descending from the mountain, they had already turned into the plains, they halted in a place and began to discuss some necessary matter between themselves. And in the course of this, suddenly Guarinus's horse, wheeling around in a furious charge, swerved to the other side against the will of its rider, and striking John's shin with its iron-shod hoof, broke it. He, immediately prostrate on the ground from excessive pain, he is injured by a horse now belatedly recalled his master's commands to mind, and accused himself as faithless, as guilty of disobedience, in words of public confession. For in his broken leg he learned that to break faith had been a sin; and because he, a rational being, had been disobedient to his master, the irrational animal did not know how to obey its rider for the preservation of his safety. Thereupon, returning to the place whence he had set out, he asked that a cell be built for him near the monastery, he lives holily in his cell for thirty years and there for nearly thirty years, as long as he lived, he persevered in holy religious life. Great was the charity in him, marvelous his humility, and his abstinence exceedingly strict and careful, so much so that no one within the cloister of the monastery knew how the holy man fasted. Among the rest of the gifts of virtues, he held the vice of detraction in such abhorrence that as soon as anyone opened his mouth to detract, just as an arrow struck against the hardness of a stone immediately rebounds upon the one who aimed it, so was the detraction repressed by him. after death, famous for miracles After his death, moreover, not a few miracles were divinely wrought through him.

a Leo of Ostia makes mention of this most wealthy Count Olibanus in book 2, chapter 19, and Marcus Antonius Scipio in the Eulogies of illustrious men of the sacred Cassinese monastery. There is a certain Oliba, of a similar name, in Bestius's history of the Counts of Poitou, Bishop of Angouleme, born of an illustrious family, who is also called Heoliba by Claude Robert.

b Concerning him, Sabellicus, Decade 1, book 4. He progressed in time so greatly in religion and holiness that after his death, in Aquitaine where he spent the remainder of his life...

c Wion, de Minis, and Hastivillius number Sergius among the Blessed of the Camaldolese Order.

d The same word is used by Leo of Ostia, cited above, speaking of Olibanus. Pack-animals, or men bearing burdens, are signified. So too Blessed Peter Damian on January 1 in the Life of Saint Odilo.

e The same things about John are recorded by Peter the Deacon in his book on the birth and life of the just men of the sacred Cassinese monastery, no. 54.

CHAPTER V.

The Vexations of Saint Romuald by Demons and Wicked Monks.

[25] After his father's correction, Romuald, establishing a cell in the marshes of Classe, dwelt in the place called Pons Petri. Afterward, however, fearing not bodily sickness, not shrinking from the nausea of the stench, but lest on the occasion of weakness he should relax himself in the slightest degree from the rigor of abstinence, he migrated likewise to the estate of Classe, where is the church of Blessed Martin, Romuald is beaten by demons which is called "In the Forest." There, on a certain day, while he was chanting Compline, since there had been an ancient cemetery in that place, suddenly (as often happens) a certain recollection struck him unexpectedly, and presently a great

horror of phantasmal illusion invaded his mind. And while he turned this over more frequently in his mind, behold, malignant spirits, bursting into his cell with a sudden assault, immediately cast him to the ground, battered him with immense violence, and struck the most terrible blows upon his limbs, exhausted by long fasting. At last Romuald, amid the very strokes of the beating, visited by the regard of divine grace, broke forth into this cry: "Dear Jesus, beloved Jesus, why have you forsaken me? Have you wholly delivered me into the hands of my enemies?" At these words, all the wicked spirits were put to flight by divine power; he is strengthened by divine consolation and immediately so great a compunction of divine love kindled the breast of Romuald that his whole heart melted into tears as if it were wax, and he felt nothing from the many wounds of his battered body. Presently he rose from the ground sound and strong, and although the blood still impeded him, he returned to the same verse of the Psalm which he had left off. For at the entrance of the demons, the window of the cell had struck against his forehead, he retains a scar on which a manifest scar afterward hardened, which, as a clear sign of the wound, was visible as long as the holy man lived.

[26] Now therefore the soldier of Christ, more robust from his accustomed warfare, strove daily to advance to greater things, he fearlessly taunts them as they appear in various forms to grow from strength to strength, and always stronger than himself, he could no longer fear any ambushes of the enfeebled enemy. For often, as he sat in his cell, wicked spirits seemed to stand about him like the most hideous ravens and vultures, and as though watching over a guarded animal carcass, because they did not dare approach, they were compelled to gaze from afar. Often they showed themselves in the figures of Ethiopians, often in the forms of various animals. Against these the illustrious triumpher of Christ would taunt, saying: "Behold, I am ready. Come, and if there is any power in you, show it! Have you already utterly failed? Have you already been conquered, and do you have no stratagems left for fighting against the servant of God?" With these and similar words, confounding the wicked spirits, he would immediately put them to flight as though hurling just as many javelins.

[27] The devil therefore, seeing that he could not prevail against the servant of God by himself, he builds a monastery turned to cunning devices and, wherever the holy man went, stirred up the hearts of his disciples against him in malice -- so that since it was impossible to hold him back from the kindled impulse of his fervor, the devil might at least restrain him from the care of others' salvation; and since the devil himself could not be overcome by Romuald, he might at least not be denied victory through others. For at a certain time, Romuald crossed over to the place called Balneum, which is situated in the territory of Sarsina. Dwelling there for no small time, he built a monastery in honor of the Blessed Archangel Michael, not far from which he entered a cell in which he was to dwell. Thither the Marquis Hugh sent him seven pounds of coin for his needs. These he accepted, in order to dispense them mercifully as a generous spender. Having heard, therefore, that the monastery of Palatiolo had been consumed by fire, he sends money for the repair of another he directed sixty solidi from the aforesaid money to the Brothers as a help, and reserved the rest to spend on a similar work. When the monks of Saint Michael learned of this, they were moved against him with bestial fury -- both because he had already in many things opposed their depraved morals, and because he did not bestow upon them everything that was brought to him, but spent some things on others. Making a conspiracy therefore, they unanimously burst into his cell with stakes and clubs, therefore maltreated and expelled by his own afflicted him with many blows, and having plundered everything, shamefully dishonored him and expelled him from their territory. And so, as he went away in exile and the excessive force of sadness was already descending into the interior of his mind, he resolved within himself henceforth to be content with his own affairs and to set aside entirely the care for others' salvation. After this thought, however, so great a terror invaded his mind that, if he had obstinately persisted in what he had conceived in his mind, he had no doubt that he would perish and be condemned by divine judgment.

[28] The monks, however, having obtained the effect of their long-desired vengeance, and as if lightened by casting off a heavy burden, extolled among themselves with many praises what they had done against the servant of God, they, then rejoicing, are divinely punished and dissolved into immoderate play and laughter, with elation enticing them; and then, to make the solemnity of so great a joy as merry as possible, they prepared sumptuous quantities of delicacies for a banquet. It was then winter, which was most aptly suited not only to the cycle of the seasons but also to their cold hearts. Now one of them, who had been the most savage against the most blessed servant of Christ, was endeavoring to acquire honey, from which he might make mead for the banqueters. And as he was crossing the river Sapis for this purpose, his feet stumbling on the planks, he was suddenly thrown from the bridge and, swallowed up utterly by the whirlpool of the river, was carried off and drowned -- by the just judgment of God, that the turbid water might satisfy him unto death, who, in the matter over which he ought to have wept, had desired the sweetness of honey for the pleasure of life. But at night, while all were resting as usual, with a dense quantity of snow descending, the entire structure of the common building suddenly collapsed upon them, and crushed one man's head, another's arms, another's legs, and whatever other limbs. From one of them, moreover, an eye was torn out -- and he deservedly suffered the loss of bodily light, who, being divided from his neighbor, even though he still possessed the other eye, had lost the single light of twofold charity.

a Surius and Saint Antoninus have "Clasdem."

b Balneum is in the Apennines, commonly called Bagno, not far from the Camaldolese hermitage.

c Sarsina, the birthplace of the comic poet Plautus, a city of Flaminia, formerly populous, now quite sparsely inhabited, in ancient marbles and monuments.

d Augustinus: "di Palazzuolo." There are many towns and places of this name in Italy: one above the monastery of Classe, between the rivers Bedesis and Candiano. Another in the marshes between Ravenna and the mouths of the Po.

e Surius: "for many years already."

f That is, with staves or poles. So Saint Augustine in Sermon 100 on the Season, the first after the third Sunday after the fourth Sunday of Lent.

i Augustinus writes that that monastery and cell were situated in the village of Verghereto in the territory of Bagno; which village, after the monks had been divinely punished for having expelled the Saint, was itself punished with a wondrous sterility, so that after seed was sown, very lush greenery would indeed spring up, yet would produce no harvest, but would wither from some blight. The villagers went to Val di Castro and entreated the Saint to return to them and bless both the people and the fields. The Saint complied and commanded that each year all should seek a blessing from the Priest inhabiting his cell, and convey a certain quantity of moss -- which customarily grows on trees in damp places -- to the monastery of Val di Castro. This tribute they redeemed in the year 1559 by paying one gold coin annually.

CHAPTER VI.

The Administration of the Abbacy of Classe; Resigned. Tivoli Preserved.

[29] At a certain time, the holy man lived not far from Catria. By the command of Saint Apollinaris, he returns to the monastery of Classe And while he was dwelling there for some time, Blessed Apollinaris manifestly appeared to him and with great authority commanded him to proceed to his monastery and to dwell there instead. The holy man, by no means thinking this should be neglected, left without hesitation the place

where he was dwelling and hastened eagerly to where he had been sent.

[30] At a certain time the venerable man was also enclosed in the marsh of Comacchio, which is called Origarium; he is disfigured in a marshy place whence he afterward emerged, on account of the excessive stench of the marshy mud and the corrupted air, so entirely swollen and hairless that he no longer appeared to be the same figure that had been enclosed. For his flesh was so entirely green that he scarcely appeared of a different color from a newt.

[31] At another time, too, he dwelt on the island called Pereum, which is distant from the city of Ravenna about twelve miles. There, while he was staying in his cell with a certain venerable man, his disciple named William, the flame suddenly seized the narrow walls of the dwelling, he extinguishes a fire by his prayers and then, ascending to the heights, began to rage freely through the roof. The holy man immediately had recourse to the devices of his accustomed defense: he did not rush to carry outside the things that were stored within, he did not, as is customary, scatter the shingles of the roof, he did not spread an abundance of water, and was not impelled to exert himself in any efforts to extinguish the fires; but he merely poured forth a prayer, and immediately the divine power extinguished the crackling globes of flame.

[32] At that same time, the younger Otto, the Emperor, wishing to establish the abbey of Classe, gave the Brothers the choice he is visited by Otto III, Emperor of unhesitatingly selecting whomever they wished. And they immediately and unanimously demanded Romuald. The Emperor, however, not trusting that the blessed man could be summoned to the royal court by a messenger, wished to go to him in person, and arrived at his cell as the sun was already setting. To him Romuald, because he had received a great guest in a small house, deigned to give his own bed for rest. The King, however, refused the coverlet, judging it too rough. But when morning came, the King took him with him to the palace, and at last began to urge him with many prayers to accept the abbacy. When Romuald resisted he is placed over the abbey of Classe and utterly refused assent to the royal request, while the King on the other hand threatened excommunication and anathema from all the Bishops, Archbishops, and the entire synodal council, at last, under the pressure of necessity, he yielded and reluctantly accepted the government of souls. He then reported that this did not seem new to him, but had been divinely revealed to him five years before.

[33] He therefore governed the monks under the strict discipline of the Rule, how strictly he governs and no one was permitted to deviate from it with impunity. Neither a nobleman nor one learned in letters dared to stray through illicit actions to the right or the left, or to deviate from the rectitude of upright religious life. The holy man, fixing the eyes of his heart on heaven so as to obey God in all things, did not fear displeasing men. The Brothers, however, considering this, first accused themselves he then resigns on account of the rebellious monks for having requested him to preside over them; then they lacerated him with many whisperings of detraction and vexed him with the sharp stings of scandal. Romuald, therefore, seeing that both his own perfection was being somewhat diminished and their morals were sliding more steeply into worse conditions, promptly went to the King, and while the King, together with the Archbishop of Ravenna, resisted not lightly, Romuald threw down the staff in the sight of both and resigned the monastery.

[34] Now at that time the King was besieging the city of Tivoli. For the citizens had killed his illustrious Duke, named Mazolinus, and had driven the King himself from their walls by force of arms. he makes peace between the Tiburtines and the Emperor Whence there is no doubt that Blessed Romuald was sent there by divine providence, to destroy by a mediating peace the imminent danger to so many souls. For he negotiated this compact between them: that the Tiburtines, in honor of the King, should demolish a portion of their walls and give hostages; and should send the slayer of the Duke in chains to his mother. She, mollified by the holy man's prayers poured forth to God, pardoned the cruel homicide of his crime and permitted him to return home unharmed.

a Surius has "Caria." It is a mountain, or one of the ridges of the Apennines, surpassing the clouds with its peak, as Vincent Maria Cimarelli writes in book 1, On Senonian Umbria, chapter 6.

b That is, of Classe, or of Saint Apollinaris.

c Below Ferrara, at the mouths of the Po, there are estuaries, pools, and marshes; among these is situated Comacchio, or Commacchio, a city not undistinguished 800 years ago, still an episcopal see, yet sparsely populated. Leander Albertus writes that it is called by some Cymaculum.

d Otto III came to Italy to bring aid to the Apostolic See, which was being harassed by the tyranny of Duke Crescentius, in the year of Christ 996, to which year Baronius refers these events, no. 4.

e That was Gerbert, elected this very year, who afterward became Pope Sylvester II.

f Surius and from him Baronius call him Matholinus; in the other Life he is called Masolinus. Baronius writes that the cause for besieging Tivoli, in the same year, no. 77, was that the Tiburtines had adhered to the tyrant Crescentius, and for that reason had perpetrated the things narrated here.

CHAPTER VII.

The Formation of Saint Venerius. The Conversion of Duke Thammus. The Penance of Otto III.

[35] The venerable man also produced another fruit of good works at Tivoli, which I do not think should be passed over in silence. For a certain blessed man Saint Venerius, on account of the injuries of monks named Venerius first began to dwell in a monastery with such humility and simplicity that all the Brothers would despise him with mockery and think him to be delirious and demented. For some were accustomed to strike him frequently with their fists, others to drench him with the filthy water in which the cooking pots were washed, others to lacerate him with various quarrelsome insults. And since he perceived that amid so many adversities he could not preserve the tranquil state of his mind, he abandoned their company and hastened in flight to the wilderness. There for six years, without wine and every cooked food, living austerely in solitude he remained under the dryness of excessive rigor. Romuald therefore, having heard of his reputation, took care to visit him. Inquiring of him under whose direction he lived, and to whose judgment he rendered the obedience of his way of life, he replied that he was free from another's authority and followed whatever seemed most useful to him. To whom Romuald said: "If you bear the Cross of Christ, he commands him to seek the Abbot's consent, and instructs him it remains that you should not abandon the obedience of Christ. Go therefore, and having received consent from your own Abbot, return and live humbly under his authority, so that the edifice of sacred work, which good will builds and humility raises, may be exalted by the virtue of obedience." Offering these and many other counsels of edification, he taught him how to resist his thoughts and how he could fight against the attacks of wicked spirits; and thus, having confirmed and instructed him, he left him with great cheerfulness. Venerius, therefore, gratefully embracing the teachings of the holy man, promptly went to his Abbot, received consent, and returned as quickly as possible to his beloved solitude.

[36] Wishing, however, to dwell on the property of his monastery, he ascended a certain rock, he lives in the utmost abstinence inaccessible to any human footsteps and utterly removed from human society, and there for four years, deprived of all human comfort, living alone, except for three morsels which he had brought with him from the monastery, he ate no bread, drank no wine, tasted nothing at all that was cooked, but lived solely on the fruits of trees and the roots of herbs. There was on that same rock a certain hollow where water collected in winter, from which the holy man drank throughout the summer. At last, when it became known that a servant of God was dwelling there, many began to flock to him, to bring provisions of food, and to minister to him whatever seemed necessary. He, however, needing none of these things,

bestowed everything upon the shepherds of flocks and other needy persons. At the Bishop of the place's exhortation, he permitted a basilica to be built and consecrated there. In that basilica he died some time later, and was found by certain persons who came seeking him, leaning before the altar, distributing to the needy what was given to him lying on his elbows and knees as if for the purpose of prayer. There the Lord deigned to work through him not a few signs of miracles. he dies a holy death Thus, thus did the good earth yield abundant fruit, which had received the seed of the word from the mouth of Romuald to be multiplied.

[37] At the aforementioned city the most blessed man also converted a certain Teutonic named Thammus, who, Romuald converts Thammus, guilty of perjury, on account of a killing as it is said, had been so intimate and dear to the King that the garments of each would cover both, and the hands of both were often joined at one dish at a common banquet. For Crescentius, the Roman Senator, having incurred the King's indignation, sought refuge in the fortress called the Mausoleum of Saint Angelo, and because the fortification is impregnable, with the King besieging it, he prepared to defend himself with confidence. To him Thammus, at the King's command, gave an oath of safe conduct; and so the man, deceived -- with the cooperation of the Pope, who was his enemy -- was subjected to capital sentence as one guilty of treason. of the surrendered Crescentius His wife the Emperor afterward took as a concubine. Since therefore Thammus was both conscious of the fraud and held liable for perjury, he was commanded by Blessed Romuald to leave the world. he makes him a monk Seeking permission from the King forthwith, he not only found him willing but even made him exceedingly eager; for the aforesaid Emperor was very well disposed toward the monastic order and devoted with great affection toward the servants of God.

[38] The King himself, moreover, having confessed the same crime to the blessed man, proceeding from the city of Rome on bare feet as a penance, went all the way to Monte Gargano, to the church of Saint Michael. he leads Emperor Otto to a severe penance for the same cause Throughout the entire Lent he stayed in the monastery of Blessed Apollinaris at Classe, with few attendants. There, devoted to fasting and psalmody as best he could, wearing a hairshirt against his flesh, he was covered above with gilded purple. Moreover, though his bed was spread with gleaming coverings, he himself chafed the tender limbs of his delicate body on a mat made of papyrus. He promised Blessed Romuald that, leaving the Empire, he would take the monastic habit; and he who had innumerable mortals subject to him, now himself subject to a poor little man, began to be the debtor of his own self.

a Ferrari records the feast of Saint Venerius in the Catalogue of the Saints of Italy under September 13, on which day another Saint Venerius, Abbot, is venerated.

b So also Leo of Ostia, book 2, chapter 18. The Emperor had Crescentius, the Roman Senator...

c This was Gregory V, the Emperor's kinsman, to whom Crescentius had opposed the Antipope Philagathus, Bishop of Piacenza, who was called John XVI.

d Concerning Monte Gargano in Apulia and the famous church of Saint Michael on it, we treated this very day in the Life of Saint Lawrence, Bishop of Siponto, and often elsewhere.

CHAPTER VIII.

The Illustrious Disciples of Saint Romuald. Among Them, Saint Boniface, Apostle of the Russians.

[39] Romuald, however, with Thammus, of whom we have already spoken, he falls ill at Monte Cassino and with Boniface, a most illustrious man, whom the Church of Russia now gloriously claims as its most blessed Martyr, and with other converted Teutons, came from the town of Tivoli to the monastery of Saint Benedict, which is situated on Monte Cassino. There he fell gravely ill, but quickly recovered through divine mercy. He had a rather fine horse, which the son of Busclavus, the Slavonic King, had given him, having been made a monk by him. he makes the son of the King of Poland a monk The holy man, in his pursuit of humility, exchanged it, and as a praiseworthy trader, by a profitable swap received an ass. For out of the immense longing for our Redeemer, who had sat upon the back of a she-ass, the venerable man more gladly rode this very animal.

[40] With all these persons named above, Romuald therefore returned to Pereum, where he had formerly dwelt, and there, these and many other Brothers having been assembled he exchanges a horse for an ass and stationed in individual cells, he maintained the rigor of the eremitical life with such fervor, both in himself and in others, that the life of those men was held to be admirable by all to whom their fame could reach. For who would not be astonished? Who would not proclaim the transformation wrought by the divine right hand, seeing men previously clothed in silks -- he exercises his companions in harsh penance nay, in gilded garments -- pressed about by frequent throngs of attendants, accustomed to the affluence of every luxury, now beholding them content with a single rough cloak, enclosed, barefoot, unkempt, and worn down by the dryness of so great an abstinence? All of them, moreover, performed manual labor -- some making spoons, some spinning, some weaving nets, some hairshirts. Yet the manner of life of Blessed Boniface surpassed them all by far. especially Saint Boniface, an illustrious man, later a Martyr He had been a kinsman of the King and so dear to him that the King called him by no other name than "My Soul." He was, moreover, excellently instructed in the doctrines of the liberal arts and especially approved in the study of musical composition. When, therefore, while he was dwelling in the royal chapel, he saw the church of the ancient Martyr Boniface, immediately provoked by the example of his namesake to a desire for martyrdom, he said: "I too am called Boniface. Why, then, should I not also be a Martyr of Christ?" Thereupon also, already having become a monk, he constrained himself with such frugality of abstinence that he often ate only on Sundays and only on Thursday during the week. a most fervent monk Sometimes, moreover, if he saw a density of nettles or even of thorns, he would throw himself in and roll about. When a certain Brother once rebuked him for this, saying: "Hypocrite, why do you do this in front of everyone, to catch the breezes of popular gossip?" he answered nothing else but: "Yours be the Confessors, mine the Martyrs."

[42] When, after the long life of eremitical religious practice, he was now preparing to go forth to preach, he is made a Bishop he first was eager to go to Rome and received from the Apostolic See the consecration of an Archbishopric. A certain old monk who had accompanied him thither from the borders of Ravenna reported to me that on the entire journey the venerable man walked on foot with all who followed him, but he himself, continually chanting psalms he goes to Rome on bare feet, living sparingly and far outstripping the rest, always walked on bare feet. On account of the labor of the journey he ate every day, but living each day on half a loaf of bread and water, on feast days, every form of liquid food being unknown to him, he would add to his daily fare whatever fruits or roots of herbs were available.

[43] After he was consecrated, he daily observed both the monastic and the canonical order in celebrating the offices of the Hours. He goes to the Russians, riding on bare feet, in the most extreme cold When he was now making for the lands beyond the mountains, he was indeed carried on a horse, but the venerable Pontiff, as is said, with legs and feet always bare, so endured the intolerable cold of that frigid region that, wishing to dismount, he could scarcely separate his foot from the iron to which it adhered, unless warm water first came to his aid.

[44] Finally reaching the Gentiles, he began to preach with such constancy of fervent heart he preaches fervently, eager for martyrdom that no one any longer doubted that the holy man was demanding martyrdom. But they, fearing that just as after the martyrdom of Blessed

Adalbert, when miracles shone forth with brilliant signs, many of the Slavonic nation were converted, the same might likewise happen to them, for a long time they held back their hands from the blessed man with cunning malice, and cruelly spared him who was most eager to die, refusing to kill him.

[45] When the venerable man had reached the King of the Russians, he spurns the riches offered to him and was insisting vehemently upon his preaching with a steadfast mind, the King, seeing him clothed in squalid garments and walking on bare feet, supposed that the holy man endured such things not for the sake of religion but rather in order to amass money. He therefore promised him that if he would cease from such vanity, he himself would enrich his poverty with the most lavish liberality of riches. Boniface therefore immediately returns to his lodging without delay, is fittingly clothed in the most precious pontifical vestments, and is thus presented again at the King's palace. The King, however, seeing him adorned with such handsome garments, said: "Now we know that it was not the lack of poverty but the ignorance of truth that impelled you to your vain teaching. Nevertheless, if you wish what you assert to be believed as true, let two tall pyres of wood be erected, separated from each other by a very narrow gap, and when fire has been set beneath them and they have sent up vapor, so that the fire of both heaps seems to be one fire, he passes unharmed through a fire, purified with holy water and incense you pass through the middle. If you are injured in any part, we will deliver you to be utterly consumed by those very fires. But if (which cannot be believed) you emerge unharmed, we will all without difficulty believe in your God." And when this compact pleased not only Boniface but also all the peoples who were present, Boniface, thus vested as if about to celebrate the solemnities of the Mass, first with sanctified water and burning incense purifying the fire on all sides, then entered the crackling globes of flame and came out so uninjured that not even the smallest hair of his head appeared to have been singed. Then the King and the rest who had been present at this spectacle threw themselves in throngs at the feet of the blessed man, tearfully sought pardon, and demanded with the most urgent supplication to be baptized.

[46] So great a multitude of peoples therefore began to flock to baptism he converts the Russians together with the King that the holy man proceeded to a spacious lake and in that abundance of waters baptized the people. The King, moreover, decreed that, leaving his kingdom to his son, he himself would never for the rest of his life be separated from Boniface. But the King's brother, dwelling with the King likewise, since he refused to believe, was slain by the King himself in Boniface's absence. Another brother, however, who had already been separated from the King's company, when the venerable man came to him, refused to hear his word, but inflamed with excessive anger against him on account of his brother's conversion, he immediately seized him; then fearing that, if he kept him alive, the King would snatch him from his hands, in his own presence, by whose brother he is killed with no small crowd of men standing about, he ordered him to be beheaded. Immediately he himself was struck blind, and so great a stupor oppressed him, together with all who stood by, that they could neither feel nor perform any function of humanity, but all remained rigid and motionless as stones.

[47] The King, hearing of this, struck with immense grief, completely resolved not only to kill his brother who together with his companions is rendered blind and immobile but also to slaughter with swords all who had been supporters of so great a crime. But when he had promptly arrived and, with the body of the Martyr still lying in their midst, saw his brother together with the remaining men standing stupefied, without sense or motion, it pleased him and all his people first to offer prayer for them, if perhaps the divine mercy would restore to them the sense they had lost; the King and people praying for them, they are restored and baptized then, if they should agree to believe, they would live, their crime pardoned; but if not, they would all perish by avenging swords. When therefore prayer had been offered at length by the King himself and by the other Christians, not only was their former sense restored to the stupefied men, but moreover the counsel of seeking true salvation was also put into them. For they immediately sought penance for their crime with tears, received the sacraments of baptism with great alacrity, and built a church over the body of the most blessed Martyr. Nevertheless, if I should attempt to relate all the gifts of virtue that can be truthfully spoken of this admirable man, perhaps my tongue would fail, though not the matter. Since therefore the virtue of Boniface requires its own proper account, we have taken care to make mention of him here only briefly among Romuald's other disciples, so that from their praise we may demonstrate how great and glorious their master was -- so that while the eminence of the followers sounds in the ears of the faithful, how exalted their Teacher was may become known from the school he kept.

a Leo of Ostia, book 2, chapter 18, also recalls this journey of Saint Romuald to the Cassinese monastery and his sickness there. To which chapter it has been wrongly annotated by Breulio that Saint Boniface...

Surius has "Busclauinus." Better: "the son of King Busclavus," that is, of Boleslaus or Bolizlaus. So below at no. 48, "King Busclavus," where the discussion concerns Boleslaus, surnamed Chrobry, the second Christian Duke, first King of the Poles. For since he does not add of which people he was king, he clearly implies that he is speaking of the one he previously called the Slavonic King, or King of the Slavic Poles. But which of his sons became a monk? Polish writers seem to attribute to him only Mieczlaus, or Mieszko. But Thietmar of Merseburg, who lived at the same time, writes thus in book 4 of his Chronicle: "He (Boleslaus) married the daughter of Margrave Rigdag, the three wives of King Boleslaus Chrobry of Poland afterward dismissing her; and then he took a wife from Hungary, by whom he had a son named Besperi, likewise expelling her. The third was Connildis, born of the venerable elder Drobemirus, who, faithful to Christ, turned the unstable mind of her husband toward every good and did not cease to wash away the stains of both by immense generosity in almsgiving and abstinence. three sons She bore two sons, Miseco and another whom he named after his beloved lord; and also three daughters, of whom one became an Abbess, the second married Count Hermann, and the third married a son of King Vladimir." three daughters By the same reasoning, Miechowius and other Polish writers report that Mieczlaus I had only one son, the Boleslaus we have mentioned; but the same Thietmar says that Miseco, the illustrious Duke of the Poles, had as his wife Dobravva, the sister of the elder Bolizlaus, Duke of Bohemia, at whose urging he accepted the Christian faith. From her was born Boleslaus. Then Miseco married Oda, three brothers daughter of Margrave Thiedric, who bore him three sons: Miseco, Sventepulk, and Bolizlaus. But when Duke Miseco died in the year 992 (not 999, as Miechowius has it), already an old man... leaving his kingdom to be divided among his many heirs, his son Bolizlaus afterward, they were despoiled and driven out by him having expelled his stepmother and brothers, and having blinded his familiars Odilenus and Pribyvoius, by vulpine cunning contracted it into one. But which son of Boleslaus became a monk -- whether the son of his first wife, or of the second, or perhaps Boleslaus, brother of Miseco II -- is not revealed, one of his sons a monk under Saint Romuald nor do we conjecture. Miseco was indeed of such an age that at the beginning of the reign of Saint Henry, he was sent as an envoy to him by his father, so that a brother could also at that time have been suited for monastic life. It is more likely, however, that the son born of Boleslaus's second wife, the Hungarian, was older than Miseco. But Miechowius goes far astray from right reasoning when in book 2, chapter 13, he writes that this son of the King of Poland was Casimir the Monk, son of Miseco II, who he says was born in the year 1035, only twenty years old. But what Blessed Peter Damian here narrates occurred while Otto III was still alive, who died on January 28, 1002.

Jerome in the second Life says that horse was given to Saint Romuald by the son of Briseam, King of Croatia and Bulgaria. not in fact the son of the King of the Croats At the time Blessed Peter Damian was writing, much less during the time Saint Romuald was living in Italy during Emperor Otto's reign, the Duke of Croatia had not yet obtained the royal title, which was first conferred on him in the year 1076 by Blessed Gregory VII, as can be seen in Baronius at that year, no. 66. who did not yet have a king Nor did the Croats and Bulgarians obey the same Prince. Indeed, in the time of Constantine Porphyrogenitus, son of Emperor Leo the Wise, around the year 942, upon hearing of the death of Simeon, Prince of Bulgaria, the neighboring nations -- Turks, Serbs, Croats, and others -- resolved to attack the Bulgarians in war, as Cedrenus says. nor the same leader as the Bulgarians And afterward, when Bulgaria was subjugated by Basil the Porphyrogenitus around the year 1019, the neighboring nation of the Croats also surrendered to the Emperor, along with its Princes, two brothers.

c The Maurolycus brothers, Francis and Silvester, and others make him Archbishop of Bosnia. He does not seem to have been assigned to a particular See, but rather ordained as a Bishop to preach to the Gentiles.

d The Life of Saint Adalbert, Bishop of Prague, crowned with martyrdom in Prussia in the year 997, will be given on April 23.

e Already before this, Vladimirus, King of the Russians, having married Anna, sister of the Emperors Basil and Constantine, had accepted the Christian faith together with his people, and was still alive. It is probable that Saint Boniface went to some other people of the Scythians or Russians. Maurolycus and Razzi call this King "Busianus."

CHAPTER IX.

The Martyrdom of Saints John and Benedict, Monks, in Poland.

[48] Meanwhile, while Romuald was still dwelling at Pereum, King Busclavus directed requests to the Emperor to send him spiritual men who might call the people of his kingdom to the faith. Romuald sends two monks to Poland The Emperor immediately approaches Romuald and begs that some of his monks be granted to him, who might usefully be dispatched thither. But Romuald did not wish to command any of his followers in this, as if by the authority of his office, but placing it in their choice, he gave them the option of either staying or going. For he was ignorant of the will of God in so fearful a matter, and therefore he committed it not to his own judgment but rather to that of the Brothers. When, therefore, the Emperor insisted and humbly besought, at last only two out of all were found who voluntarily offered themselves as ready to go. Of these, one was called John, the other Benedict. These, going to Busclavus, first began to dwell in the wilderness, sustained by him, for seven years they learn the language and in order to be able to preach afterward, they labored to learn the Slavonic tongue. In the seventh year, when they now fully knew the language of the land, they sent a monk to the city of Rome and through him sought from the Bishop of the supreme See the license to preach. They also instructed the messenger to bring with him some of the Brothers of Blessed Romuald, trained in the eremitical life, who might dwell with them in the lands of the Slavs.

[49] Busclavus, moreover, wishing to receive the crown of his kingdom from Roman authority, began to beseech the aforesaid venerable men with urgent supplication to carry his numerous gifts to the Pope and to bring back the crown for him from the Apostolic See. they refuse to transact secular affairs They, utterly refusing assent to the royal petition, said: "We are placed in a sacred order; it is by no means lawful for us to transact secular affairs." And so, leaving the King, they returned to their cell. Certain persons, however, knowing the King's plan but not knowing what the holy men had answered, killed by robbers falsely supposed that they had carried with them to their cell the copious weight of gold that was to be sent to the Pope. Then, having made a compact among themselves, they agreed that, entering the hermitage secretly by night, they would kill the monks and carry off the money. When the blessed men perceived them attempting to break in, immediately recognizing the cause of their arrival, they began to make confession to one another and to fortify themselves with the standard of the holy Cross. There were, moreover, two boys there, assigned from the royal court to attend upon them, who, as their strength allowed, tried to stand for the Saints and resist the robbers. But the robbers, finally finding an entrance and bursting in, drew their swords and killed them all alike.

[50] they cannot conceal the crime or flee Then, anxiously searching for the treasure but finding nothing when everything had been overturned, in order to cover up the crime of so great a guilt, and so that human suspicion might attribute what had been done not to weapons but rather to flames, they attempted to burn the cell and to consume even the corpses of the Martyrs themselves in the conflagration. But the fires that were applied, having lost the forces of their nature, could not consume anything at all despite every human effort. For the very material of the walls repelled them, as if the hardest flints were in place of wood. The robbers, thus frustrated, strive to betake themselves to flight; but this too is denied them by divine providence. with arms dried up For throughout the entire night, through the thickets of the groves, through the breadth of the forests, through the shade of the woods, they anxiously sought a way which, however, they were utterly unable to find with their wandering steps. Nor could they put their daggers back into their sheaths, their arms having been dried up and stiffened. Where the bodies of the Saints lay, an abundant light did not cease to shine until day, light and singing at the holy bodies and the sweetest melody of angelic song did not cease to resound.

[51] When day arrived, what had been done could not be hidden from the King. He immediately hastened to the hermitage with a great multitude of people, and lest the robbers escape, forming a ring of men, he encircled the entire forest on all sides. They were at last found, manifestly guilty of the crime and still bound to their swords by divine vengeance. The King, deliberating with due consideration what to do with them, at last decreed that he would by no means order them to be killed, as they deserved, but would send them bound in iron chains to the tombs of the Martyrs, at them the bonds of the robbers are loosed so that they would either live there miserably in chains until death, or, if it pleased the holy Martyrs otherwise, the Martyrs themselves would free them by their mercy. When they had been dragged to the tomb of the Saints at the King's command, immediately, by the ineffable omnipotence of the Divinity, their bonds were broken and they were released. a church is built, miracles occur Then, a basilica having been built over the bodies of the Saints, innumerable prodigies were wrought there by divine power, not only then but even now.

[52] The Emperor Henry, however, knowing Busclavus's plan, had commanded the roads to be guarded on all sides, so that if Busclavus sent messengers to Rome, they would immediately fall into his hands. The monk, therefore, who had recently been sent by the holy Martyrs, was at last captured and forthwith committed to prison. the captive is informed of their death by an Angel, and his bonds are loosed But by night an Angel of the Lord visited him in prison and informed him that those whose legation he was carrying out had been consummated; and immediately, the prison being opened by divine power, he declared that a ship had been prepared for him on the river which he was about to cross. The monk, hastening thither, proved the promise of the Angel to be true.

a Miechowius in his Polish History, book 2, chapter 9, says that Benedict and John were granted, at the instance of Boleslaus and the promotion of Emperor Henry, from the monastery of Pereum of the illustrious and holy man Romuald, for the instruction of neophytes in Poland, and were brought to Boleslaus through messengers as Angels of God. But since he admits in the same chapter that they were killed in the year 1005, it is clear that it was not Emperor Henry but Otto III who obtained from Saint Romuald that they be sent to Poland, since they had lived there seven years, and they were killed in the fourth -- or, as others have it, the third -- year of Henry's reign, the year of Christ 1005 or 1004. We shall treat of them more fully on November 12, on which day they are venerated, although by Hermann Greven, Canisius, and Maurolycus they are listed under June 19.

b This was then Pope John XVIII, called XIX.

c Most Polish writers say the money was donated to them by the King, not to be conveyed to the Pontiff but to serve for their own use, and was later sent back to him by them. Dubravius writes that it was not Boleslaus but Duke Mieszko, Boleslaus's father, who came to the holy hermits and left money with them against their will. But Mieszko, as we said above, had already died in the year 992.

d For there was a war (as can be seen in Thietmar) between the holy Emperor Henry and Boleslaus; on which see the Life of Henry on July 14.

CHAPTER X.

The Death of Otto III Foretold. The Excursion of Saint Romuald into Istria.

[53] While Romuald was still dwelling at Pereum, the Emperor Otto, at his suggestion, built a monastery there in honor of Saint Adalbert, to which he assigned the adjoining estates of the monastery of Classe, and compensated himself for these from the fiscal estates in the regions of the March of Fermo. Romuald arranges for a new monastery to be built by Otto III An Abbot, too, having been established there from among Romuald's disciples, and Brothers having been gathered, Romuald began to hold them under strict guardianship and taught them to live under regular discipline. He also commanded the Abbot to withdraw into the hermitage and remain in his cell throughout the week, but on Sundays to come to the monastery and visit the Brothers. But the Abbot, scorning the holy man's commands, began to live in a worldly fashion, and with the foot of his conduct once having strayed,

was now diverging ever farther from the path of righteousness. Romuald, therefore, seeing that he could not labor there according to the ardor of his own will, promptly went to the King and, as an exactor of the promise received, began to insist more vehemently that the King become a monk. But the King declared that he would do what was demanded, if only he first attacked Rome, which was rebelling against him, and, having subdued it, returned to Ravenna in victory. he predicts his death, which soon followed To whom Romuald said: "If you go to Rome, you will never again see Ravenna." And most clearly announcing to him that death was near, since he could not call him back, Romuald, certain beyond doubt of his end, while the King hastens to Rome, boards a ship and crosses the sea to the city of Parentium. The King, therefore, according to the prophecy of the blessed man, had scarcely begun his return from Rome when, soon seized by a languor, he died at Paternum.

[54] Romuald, moreover, dwelling for three years within the borders of the city of Parentium, built a monastery in one location and ordained an Abbot there with Brothers; he builds a monastery in the territory of Parentium and in two others he remained enclosed. There indeed the divine goodness advanced him to the summit of great perfection, so that, inspired by the Holy Spirit, he both foresaw certain future events and penetrated with the rays of understanding many hidden mysteries of the Old and New Testament. He was, however, sometimes anxious there to burst into tears, but could by no effort arrive at the compunction of a contrite heart. It happened, therefore, on a certain day, while he was chanting the psalms in his cell, that he came upon this verse of the Psalm: "I will give you understanding two years he lives enclosed and instruct you in this way in which you shall walk; I will fix my eyes upon you." Psalm 31:8 Suddenly, therefore, so great an outpouring of tears arose in him, and his mind was so illuminated for understanding the sentences of divine Scripture, that from that day, and thenceforth as long as he lived, he obtains a wonderful gift of tears whenever he wished, copious tears would flow most easily, and very many mysteries of the Scriptures were no longer hidden from him. For frequently so great a contemplation of the Divinity seized him that, as though entirely dissolved in tears, burning with the inexpressible ardor of divine love, he would cry out: "Dear Jesus, dear one, my sweet honey, ineffable desire, sweetness of the Saints, delight of the Angels!" and other such things, which he, at the dictation of the Holy Spirit, uttered in jubilation -- things we are unable to express with human understanding. Romans 8:26 For as the Apostle says: "We do not know how to pray as we ought, but the Spirit himself makes intercession for us with groanings which cannot be uttered." And therefore Romuald never wished to celebrate Mass in the presence of many, because he could not restrain himself from the flood of tears. Whence also afterward, out of too great a habit, the man of simple mind, thinking that the grace divinely bestowed upon him had been granted to all, used to say frequently to his disciples: "Beware lest you shed too many tears, he dissuades excessive ones among his followers for they both diminish the sight and injure the head." Wherever the holy man resolved to dwell, he would first make an oratory with an altar within his cell, and then, shutting himself in, he would bar the entrance.

[55] The Brothers who were dwelling in the solitude called Bifurcum once sent to him, demanding counsel he knows things at a distance as to how they ought to conduct themselves in the hermitage and how they might resist diabolical assaults. When their messengers had arrived at the monastery -- from which Romuald's cell was rather far away -- the venerable man immediately knew of their arrival through the Spirit, and commanded Abbot Anso, who was then attending him, saying: "Go and prepare a cooked dish for the Brothers who have arrived from distant parts." The Abbot immediately began to ridicule him and to say that he was truly a false prophet. But at last, going to the monastery as if compelled, he found those whom the holy man had predicted, already praying in the church. Romuald seasoned them with much salt of salutary teaching, and armed them with many weapons of virtue against the ambushes of the ancient enemy. And after he had thoroughly taught them about all things, he sent them back to the hermitage with great cheerfulness.

a This is commonly called the March of Ancona, in which Fermo is an archiepiscopal city. Saint Antoninus has "in the March of Fermo."

b Parentium, commonly called Parenzo, an ancient city of Istria, situated on a peninsula and almost entirely surrounded by the sea, having a convenient port.

c Thietmar, who was living at that time, in book 4 of his Chronicle: "In the city of Paternum, with pustules pressing upon his internal organs and sometimes gradually breaking out, he fell ill. He, of brilliant countenance and outstanding faith, departed from this world on the ninth day before the Calends of February, having been crowned by the Romans." Others say he died on the fifth before the Calends, others on the eleventh or twelfth. Paternum -- whether a town or a castle -- appears to be that which Leander places near Lake Fucino, although there is also another in the Marche not far from Ancona.

d Peter de Natali says he founded three monasteries at Parentium. Augustinus writes the first was dedicated to Saint Peter, the second to Saint Petronilla, the third, which still exists, to Saint Michael. There a cave is shown in which Saint Romuald obtained the grace mentioned here. There is a rock on which he was accustomed to lie, and it is said to bear the impress of his image.

e Maurolycus and Augustinus have "Bifolco."

CHAPTER XI.

The Return of Saint Romuald from Istria to Italy. Predictions.

[56] At another time, the aforesaid Brothers again directed messengers to him and sought counsel on the same matter with still greater anxiety. To them the venerable man said: "I am now writing a little book on the warfare of demons, which I will give you when you return; or perhaps indeed I will come with you myself." They, hearing this, immediately prostrated themselves on their faces he departs from Parentium, the Bishop vainly trying to prevent it and besought with exceedingly importunate supplication that he would deign to go with them. On the next day he unhesitatingly declared that he would go with them and ordered them to seek a ship. The Bishop of Parentium, hearing this, was struck with excessive grief. Finding the monks also running about for a vessel, he dishonored them with many injurious insults. He also promulgated this edict to all those dwelling near the port: that whoever should presume to give a ship to Romuald, he too, departing with him on an irrevocable journey, should never return to Parentium. A messenger is therefore quickly sent to the Bishop of Pola, asking that he not delay in sending a ship to the blessed man. For the aforesaid Bishop had often encouraged him not to remain hidden any longer enclosed in so obscure a retreat, but rather to betake himself to a place where he could more copiously reap a harvest of souls -- lest, like a coal, he should burn only for himself alone, but rather, as a lantern truly placed upon a candlestick, he might pour the rays of his light upon all who are in the house of God.

[57] While, therefore, the messenger who had been sent was being awaited, Romuald said to the Brothers who were with him: "Know beyond doubt that that Brother will come more slowly, and it is necessary for us to go in another ship before he returns." When the holy day of Sunday arrived, he knows by divine power that ships are approaching from elsewhere at the very break of first light, he said to a certain Brother attending him, named Ingelbert, who afterward was made an Archbishop among the Gentiles: "Look far out to sea and see two ships, still at great distances, heading toward us with equal speed, one of which must definitely take us aboard." He, gazing more intently and searching everything carefully with the expanded rays of his eyes, could see no sign of a ship at all. But as the day was now growing brighter, behold, he sees at the farthest reach of his gaze two ships approaching from afar, appearing, on account of the still excessive distance, as if they were so many birds. When they at last entered the port, the rowers, being asked whether they would be willing to take Romuald with his company aboard their own ship, immediately filled with new joy, place themselves and all their possessions at his disposal, and declare that they would be blessed by the weight of so precious a pearl. On that day, however, fearing threats of bad weather, they were unwilling to depart. But Romuald exhorted them to

begin the journey at once in the hope of divine grace, guaranteeing them that they would endure absolutely no danger. They, however, remaining there the whole day, began to sail at night.

[58] Around dawn, however, the winds suddenly rage, a storm arises, the sea is churned from its very depths. Already indeed the furious storms, raging on all sides, he calms a tempest by prayer even sweep over the rowers themselves, and shaking the ship this way and that, all but loosen the entire planking. You would see some men stripping to swim, others binding themselves to various poles, and others gripping oars or some piece of wood tightly, so that they might float upon the waves. And when in so great a crisis shipwreck now undoubtedly threatened all who had given up hope, Romuald immediately ran to the accustomed armament of prayer, and tilting his cowl slightly, with his head bowed into his lap, he poured forth prayers to the Lord in silence. Then he confidently commanded Abbot Anso, who was sitting close by, saying: "Announce to the sailors that they should by no means fear, he assuredly predicts fair weather but should know without any doubt at all that all will escape unharmed." Scarcely a brief time after this, and behold, beyond all hope and without any human effort, the ship rights itself, and soon, slipping into the port of the city of Capreola, it quickly entered. Then all rendered worthy thanks to God their deliverer, and openly declared that they had been snatched from the jaws of death by the merits of Romuald.

[59] Romuald, coming therefore to Bifurcum and having viewed the cells of all the Brothers, he is averse to elaborate cells since they seemed to have been built with a certain ostentation of pretension, he wished to lodge in none of them, except only in that in which Peter, his venerable disciple, dwelt. He was indeed a man of admirable abstinence and very great austerity, who after the example of Saint Hilarion scarcely ever allowed his cell to be made larger than four cubits. This venerable man also reported that he knew that while Blessed Romuald was staying with him and they were alternating the psalms between themselves in antiphonal verses, Romuald would pretend thirty times in one night, or even more, to go for the needs of nature, he conceals his abundance of tears since he could not restrain the flood of overflowing tears and the sobs. While Romuald dwelt there for some time and admonished the Brothers not only about spiritual combat but also to set an Abbot over themselves and to make all things common, they -- since each one had his own sustainer and followed the freedom of his own judgment as each pleased -- did not greatly care to accept Romuald's precepts.

a Pola, a very ancient and fortified city of Istria, retaining its ancient name.

b Hastivillius and Wion call him Blessed Peter of Bifurcum in the Catalogue of the Blessed of the Camaldolese Order.

CHAPTER XII.

Monasteries Founded by Saint Romuald in the Territory of Camerino. Simoniacs Chastised.

[60] he goes to the people of Camerino Romuald, therefore, impatient of barrenness, began with anxious eagerness to inquire where he might find land suitable for bringing forth fruits of souls. He therefore sent messengers to the Counts of the province of Camerino. They, hearing the name of Romuald, filled with excessive joy, offered all their estates of their domain -- not only of forests and mountains, but also of fields, if it should please him. At last a place was found in their possession, he builds the monastery of Val di Castro there quite suitable for the eremitical life, surrounded on all sides by mountains and forests. In the middle, however, was a certain broad plain, not only fit for producing crops but also watered by clear springs. This place was anciently called Val di Castro, he produces great fruit where there was already a small church in which there appeared to be a community of certain converted women. When these yielded the place, cells having been built, the venerable man began to dwell there with his disciples. But how many fruits of souls the Lord acquired through him there, who would be able to describe with ink or express with the tongue? For men began to flock from all sides to penance, to bestow their goods upon the poor mercifully; others abandoned the world entirely and hastened with fervent spirit to the order of holy religious life. For the most blessed man was like one of the Seraphim, since he himself burned incomparably with the flame of divine love, and wherever he went, he set others ablaze with the torches of holy preaching. he continually weeps from devotion For often, while uttering the words of preaching, so great a compunction stirred him to tears that, suddenly abandoning his interrupted sermon, he would flee somewhere with a sudden impulse, as if out of his mind. For even when he sometimes rode on horseback with the Brothers, coming far behind the others and always chanting psalms, he no less than if he were sitting in his cell, never ceased to pour forth tears continually.

[61] Among the rest, he reproved especially secular Clerics who had been ordained through money he rebukes simoniacs, at the risk of his life with the harshest severity, and declared them to be utterly damnable and heretics unless they voluntarily abandoned their orders. They, hearing this new doctrine, plotted to kill him. For throughout that entire march, up to the time of Romuald, by widespread custom scarcely anyone knew that the Simoniac heresy was a sin. He said to them: "Bring me the books of the canons, and I will prove by your own pages whether the things I say are true." When these were diligently examined, they both recognized the crime and bewailed their errors. The holy man therefore established that many Canons and Clerics who had been living in a secular manner like laymen should obey their Provosts, and he taught them to live in common in a congregation. he converts many Not a few Bishops also, who through the Simoniac heresy had seized sacred Sees, flocked to him for the sake of penance. They, moreover, committing themselves to the venerable man, promised both to abandon the episcopate within a set time and to hasten to the order of holy religious life. scarcely any Bishops, though they made promises Of these, however, as long as the holy man lived, I do not know whether he was able to convert even one. For that poisonous heresy is, especially in the episcopal order, so hard and resistant to conversion that, always promising, always putting things off from day to day, and procrastinating into the future, it would be easier for a Jew to be converted to the faith than for a heretical robber to be fully provoked to penance.

[62] In those same regions the holy man also founded a monastery of young women. he founds a monastery of Virgins On a certain solemn day, while the venerable man was sitting there with the Brothers in Chapter and was satisfying them with the banquets of salutary teaching, suddenly, interrupting his discourse, he began to cry out with a certain anxious voice, saying: "Quickly, quickly, hasten at once, for even now a thief is breaking into the cell of Brother Gregory!" -- this Gregory was afterward consecrated as an Archbishop among the Gentiles. They, immediately leaping up, ran swiftly to the cell and found the thief already breaking through the walls. Seizing him, he knows things at a distance they dragged him to the Master and asked what should be done with so sacrilegious a robber. To them the holy man began to say cheerfully: "And I, Brothers, do not know what we can do with so wicked a man. Shall we gouge out his eyes? But then he will not see. Shall we cut off his hands? But then he will labor no more, and through this perhaps will perish of hunger. If we cut off his foot, he will not be able to walk. But take him inside and first set food before him, he feeds the thief and dismisses him so that we may meanwhile consider what should be done with him." And so the holy man, rejoicing in the Lord, after he had caused the robber to be fed, then gently reproved him, admonished him with sweet words, and permitted him to return home in peace.

a I suppose these to be the Counts who governed the March of Ancona (in which Camerino lies, on the borders of Umbria), abdicated by the Marquis Hugh and resigned to the Emperor, as we quoted above from Blessed Peter Damian. Razzi writes that Count Faroldus especially helped the Saint build the monastery of Val di Castro, moved by two of his miracles: that he had extracted a small bone stuck in his throat, by which he was nearly suffocated, and that he had tamed two fierce bulls by casting his girdle upon them, then using them to haul building materials.

b Hastivillius makes him the same as Ingelbert, of whom chapter 11, no. 57. "Gregory Ingelbert," he says, "Archbishop of Pisa." But Blessed Peter Damian expressly writes that both were made Archbishops among the Gentiles. Nor in Ughelli, volume 3 of Italia Sacra, in the catalogue of the Bishops of Pisa, is any Gregory or Ingelbert to be found.

CHAPTER XIII.

Things Done by Saint Romuald in the Territory of Orvieto. The Expedition to Hungary.

[63] Finally, having left some of his disciples in Val di Castro, he betook himself to the region of Orvieto he founds a monastery near Orvieto and in the possession of Count Pharulphus he built a monastery -- many contributing, but he especially providing the expenses. For so great an ardor of bearing fruit had grown hot in the holy man's breast that, never content with what had been accomplished, while he was doing one thing he would hasten to do another, to such a degree that he seemed to want to convert the whole world into a hermitage and to join the entire multitude of the people to the monastic order. He drew many there from the world, he converts many from the world whom he distributed among many holy places. Not a few sons of noblemen also, scorning their parents, would flee to the most blessed man. Among these was the son of Count Guido, who in his very boyhood, among them a noble youth not long after he had become a monk, coming to death, saw two wicked spirits, like the blackest vultures, fixing terrible eyes upon him. who, dying shortly after, is tempted by demons And when the boy told this to Blessed Romuald who was attending him, he immediately added: "Behold, Master, so many Ethiopians are now entering that they fill the entire building." He was exhorted, however, to confess what sin he had committed, and that happy sinner confessed with great terror this one crime alone: that he had been ordered by the Prior to take a certain number of brooms, which he had not yet taken. When Romuald therefore granted him pardon for so great a crime, he departed in peace. On the following day, moreover, a certain blind man, a dependent of his father, came to his tomb and cried out in a loud voice: "Ah, my lord," he said, "if you are with God, as I believe, pour forth prayers to him for me and restore to me the light of my eyes." And upon saying this, he was immediately given his sight. miracles shine forth Not a few sick persons also, coming to his tomb, were restored to health. For the tomb itself smelled as though full of many spices. And so he merited to be honored by God after death, who for the love of God, while he lived, had spurned the inheritance of his carnal parents.

[64] Meanwhile, Romuald, hearing that the most blessed Boniface had received martyrdom, he builds three monasteries kindled by an exceeding fire of desire to shed his blood for Christ, resolved to go to Hungary forthwith. In the meantime, however, while he persisted in this intention, in a short time he established three monasteries: one in Val di Castro, where his most holy body is now interred; another near the river Aesis; and the third he founded near the town of Asculum. Then, having received license from the Apostolic See and having consecrated two of his disciples as Archbishops, he set out on the journey with twenty-four Brothers. For so great an ardor of dying for Christ burned in all of them with twenty-four he goes to Hungary that the holy man could hardly go to such a task with only a few.

[65] As they went, therefore, when they were already within the very borders of Pannonia, Romuald was suddenly seized by a languor and could go no farther. And while he suffered for a long time, he is divinely impeded whenever he resolved to return, he immediately recovered from his sickness; but if he attempted to go farther, his entire face would immediately swell up, and his weakening stomach could no longer retain food. Having therefore called the Brothers together, he said: "I perceive that it is by no means the judgment of the divine will that I should proceed farther. Nevertheless, since I am not ignorant of the desire of your intention, I compel none of you to return. fifteen reach it and suffer much For many indeed before us have striven with all their might to attain the summit of martyrdom, but since divine providence judged otherwise, they were compelled to remain in their station. Although therefore I do not doubt that martyrdom will fail all of you, yet whoever wishes to go and whoever wishes to return with me, let it be left to each one's judgment." Fifteen, therefore, went on into Hungary; two others having already been sent elsewhere, scarcely seven disciples remained with the Master. Of those who went, some were scourged, some were sold, some passed under several masters; yet they did not attain to martyrdom, just as the holy man had predicted.

a Orvieto, anciently called Urbs Vetus, at the confluence of the rivers Paglia and Clanis, which not far from there mingle with the Tiber.

b Peter de Natali: "He lived a long time in his holy resolve." How then is he said to have died as a boy?

c Wion, Hastivillius, and de Minis in the Catalogue of the Blessed call him Blessed Guido, son of Count Farolsus, whereas here he is called the son of Guido. On May 20 (as is clear from Ferrari's Catalogue of the Saints of Italy and from Silvanus Razzi, volume 2 on the Saints of Etruria) Saint Guido the Hermit is venerated, but apparently a different person, and we shall inquire about this there.

d This is the Aesis, formerly the boundary between Umbria and Picenum, which others call the river Aesinum, in the vernacular "Esino fiume."

e Asculum, called by some (as here by Blessed Peter Damian) Esculum, in the vernacular Ascoli, is a city of Picenum on the river Truentus.

CHAPTER XIV.

Wicked Abbots Corrected by Saint Romuald. Thieves Restrained.

[66] Romuald, however, having converted a certain most noble man, namely a kinsman of Duke Adelbero, who afterward, having become a monk, remained in holy religious life until death, and having converted other Teutons as well, returned to the monastery which he had built in the region of Orvieto. It should therefore be noted that the holy man could by no means have been vainly deceived as if by fickleness, since according to his own intention he indeed underwent martyrdom, but according to the divine plan he was sent for the salvation of those whom he converted. he leaves the monastery of a vain Abbot In the aforesaid monastery, therefore, he suffered many scandalous persecutions. For he wanted the Abbot, as truly a monk, to love austerity, not to transact secular affairs out of desire, not to spend the property of the monastery for vainglory, and to minister necessities for the Brothers' use. When the Abbot scorned all these things with a deaf ear, Romuald, leaving the place with his disciples, dwelt not far from the castle of the estate, in the domain of Raynerius, who was afterward made Marquis of Tuscany.

[67] This Raynerius, however, had cast away his wife on the pretext of consanguinity, and had taken as his wife the spouse of his kinsman, whom he himself had in some manner unwillingly killed while the latter was pursuing him. On this account, therefore, Romuald, lest he become a partaker of his crime, he will accept nothing gratis from a sinner did not wish to remain on his estate without payment, but weighed out one gold piece for water and another for firewood. When Raynerius utterly refused these, preferring to give his own things rather than receive anything from the holy man, at last, however, he yielded in assent -- rather than have Romuald depart. This same Raynerius, moreover, when he had already obtained the march, used to say: "Neither the Emperor nor any mortal whatsoever is able to strike so much fear into me he is a terror to wicked Princes as the sight of Romuald terrifies me. For before his countenance I neither know what to say, nor can I find any excuses with which to defend myself." The holy man truly had this grace from the divine gift: that

whatever sinners, especially the powerful of the world, came into his presence, they immediately trembled with fear in their very bowels, as though before the majesty of God. The Holy Spirit, who dwelt as an inhabitant in his breast, divinely directed this terror upon the unjust.

[68] In those times the venerable man built one monastery not far from the castle of Massiliano. Hearing, moreover, at one point he rebukes a simoniac and impure Abbot that a certain Venetian had seized the abbey of Classe through the purchase of the Simoniac heresy, and in addition was sinning wickedly against his own body, the tireless soldier of Christ immediately strove to go there and by various means attempted to purge the monastery of him. But the reprobate man, while fearing to lose the abbacy, did not fear to commit murder. For in the dead of night, while Romuald was resting securely in bed, the Abbot crept up on him stealthily and began to squeeze his throat with impious fingers, striving to strangle him cruelly. by whom he is nearly killed But while the holy man, his breathing not yet entirely cut off, was gasping with a barely struggling breath, Ingelbert, immediately roused by his Master's choking sounds, snatched a brand from the dying fire and drove the servant of the devil from his attempt at the most heinous crime.

[69] After this, Romuald sailed to Parentium again; but the Bishop of the Apostolic See and the Roman citizens directed to him an embassy to return. recalled from Parentium to Italy by the Pope They promise that if he returns, they will do all things at his command; but if not, they threaten the sentence of excommunication. In this manner, therefore, foster-mother Italy merited to recover her Romuald. At that time, then, he dwelt for some time in the gorges of the mountains of Cagli; then he migrated to Monte Petrano, not far from the monastery of Saint Vincent, which is situated near the river Candilianus. Wherever the holy man went, always bearing fruit, always accumulating more and more the gain of souls, drawing men from the world, as though entirely converted into fire, he kindled the minds of men to heavenly desire.

[70] Wishing, however, at that time to find a place suitable for making a hermitage, he commanded a certain Priest, returning to his own house, to bring food for himself and those who accompanied him. Then, traversing the mountain with diligent investigation, he preserves a monk's cell unharmed he at last found a certain monk dwelling near a small basilica, from whom he immediately demanded that he come with him and show a place where water might be found. The monk, however, denied that he could leave his house without a guard, because he feared the assault of lurking robbers. To this Romuald pledged that he would make restitution for everything if any such thing should happen. And so, having now made himself a debtor for another's injury, he took the monk with him. While they were searching for a place, behold, the Priest, bringing dinner as he had been commanded, found a thief already breaking into the house; he found him, seized him, and guarded the captive until Romuald's return. When Romuald found him, the thief rebuked and dismissed he first strove to reprove him with the loving severity of words; then, gently admonishing him, he permitted him to return home unharmed. Thus indeed, thus did divine providence preserve uninjured what had been left in the absent Romuald's keeping.

[71] Again, while he was building cells in the same regions (and a pack had been stored far from them, under a certain rock), the venerable man then pushed a certain Brother thither as with a certain urgency, by divine prompting, he preserves his things from thieves commanding him to hasten with great anxiety. The Brother, coming upon the thieves, found them indeed already attempting to seize the goods, but he discovered that nothing had yet been taken from what had been stored. From this it is rightly concluded that the blessed man dispatched the Brother with such great solicitude not without the impulse of a divine revelation -- at the very moment, that is, when the thieves happened to arrive at the unguarded goods.

[72] After this, Romuald returned to the monastery of Val di Castro, and immediately exhorted the Abbot to govern others in such a way that he should by no means neglect himself. he wants Abbots to live as monks He wished, moreover, that the Abbot should not on account of his administrative role entirely abandon the cell which he had used, but living there spiritually for himself, should visit the Brothers only on the principal feast days for the sake of admonition. For the blessed man held so odious the manner of life of Abbots such as we see he therefore suffers adversaries that he would rejoice no less if he could wrench the abbacy from anyone's hand than if he were given the opportunity to summon the most powerful secular person to the order of holy religious life. But, as is said through Solomon: "As vinegar upon natron, so is he who sings songs to a perverse heart" Proverbs 25:20; that Abbot, made worse rather than better by the preaching of the venerable man, immediately went to the Countesses who were the ladies of the place and, by sacrilegious machination, suggested that the timbers from which Romuald's cells were to be constructed should be ordered to be chopped into small pieces. In that manner, then, the tall cedar of paradise was cast out from the forests of earthly men.

a I am uncertain whether this is the same Marquis Raynerius to whom the letter of Blessed Peter Damian, epistle 17, book 7, is addressed, and to whose wife Guilla, epistle 18, where he indicates that Raynerius's father was the Marquis Uguzo. But when he wrote that letter, he was already an old man, as he professes at the beginning; whereas Guilla was a young woman, certainly recently married.

b Peter de Natali calls it Castrum Maximianum; Augustinus calls it Manlianum.

c Jerome in the second Life, chapter 10, no. 61, says this was Silvester II.

d Cagli, anciently Cale and Cales, and perhaps Calles, is a city of Umbria between the rivers Cantiano and Boatium, or Boasus.

e The author of the second Life also inveighs more sharply against these.

CHAPTER XV.

The Miracles of Saint Romuald. Persecutions by Disciples. Writings.

[73] Proceeding thence, not far from the Apennine mountain, he resolved to dwell in the place called Aqua Bella. he removes a toothache by the touch of his finger There, while certain laymen were constructing the roofs of dwellings with his disciples, and Romuald, since he could no longer work on account of old age, was guarding the lodging alone, a certain Priest, feeling an intolerable pain in his teeth, unwillingly left the building work and, having asked leave of the Brothers, began to return home, wailing miserably. And since his homeward route passed through Romuald's location, when asked why he was leaving, he immediately made known the affliction of his suffering. Then Romuald, touching with his finger the spot where the man was suffering -- his mouth being open -- said: "Put a red-hot awl into a reed, so it does not burn the lip, and place it here; thus the pain will flee." The Priest had scarcely gone beyond the distance of one acre when, all pain immediately having been laid aside, he returned sound and well to the work he had left, crying out with clear voices and saying: "We give thanks to you, almighty God, who have deigned to illuminate our region with the splendor of so great a star. Truly an Angel of God, truly a holy Prophet, and a great light, hidden from the world, has appeared in our borders." Crying out these and many other things in praise of God, he was scarcely compelled to be silent by the disciples of the blessed man. For if such words reached Romuald's ears on any occasion, they would strike his heart with the gravest indignation.

[74] At another time also, when in a certain very beautiful and excellent hermitage whose name is Camaldolese, he diverts a falling tree elsewhere which he himself had built, he was sitting in his cell, he ordered a certain large beech tree, which stood near his cell, to be

cut down. The beech was so inclined toward and overhanging the cell that, according to human judgment, if it fell, it would undoubtedly crush the entire building at once. And while the workers wished to carry out the orders but feared the fall of the tree, he insisted that they should by no means be afraid. And so, when axes had been driven in all around and they had now come to the very heart of the tree, and the tree was no longer uncertainly threatening to crash upon the blessed man, all began to beg him and insist with loud cries that, even if he disregarded the cell, he should at least go out and save himself. But he, in no way yielding to their shouts, definitively ordered them to complete quickly what they had begun, making the sign of the Cross against the tree. At last the beech, falling with a most heavy crash, was by divine power thrown so far in another direction that, to the amazement of all, the cell remained entirely unharmed. All, therefore, astonished by so great a miracle, raised joyful voices to heaven and rendered immense thanks to God.

[75] But what shall we say of the divine protection around the venerable man, when we know that others too were often snatched from great dangers through his presence? Of these, it is sufficient to mention one here, that the prudent reader may recognize there were many. he saves another from being utterly crushed For once, while he himself was staying with workers, he ordered a holm-oak of enormous size to be cut down on Monte Petrano. This tree, hanging on the steep slope of the mountain, inclined toward the depths below. A certain peasant, moreover, was standing a little lower down. When therefore the tree, having been cut, fell heavily and was rolling headlong down the slope of the mountain, it immediately caught up the peasant in its path and began to tumble him down with a sudden impact. All immediately cried out in grief and judged that the man was not only dead but that his whole body was torn apart as well. But -- O marvelous divine power! -- he was immediately found safe and sound, as if not a tree but only a leaf of a tree had fallen upon him. From this it is rightly perceived how great a weight the merit of the holy man had with God, in whose sight the heaviest mass of the tree was as nothing.

[76] Afterward, when Romuald left the Apennines, he ascended the mountain of Sitria to dwell there. why did he change places so often? But the greatest care must be taken lest anyone, hearing that the holy man changed so many places, attribute the weight of his pious work to the vice of fickleness. For this had without doubt been the cause of his changes: that wherever the venerable man dwelt, an almost innumerable crowd of men would flock to him. Reason therefore demanded that when he saw the space of one place full of inhabitants, having established a Prior there, he should hasten to fill another.

[77] At Sitria, however, what insults, what scandals he suffered from his own disciples, it is not within our power to set forth. Of these we place one here and pass over the rest for the sake of brevity. he suffers much from his own For he had a certain disciple named Romanus, who had indeed been noble by birth but entirely degenerate in conduct. When the holy man not only reproved him with words for the impurity of his flesh but also often restrained him with the most severe beatings, the diabolical man dared to set against him the charge of the same crime, and to bark impudently against the temple of the Holy Spirit with his sacrilegious mouth, from one, an infamous calumny saying that the holy man had sinned together with him from the same contagion. Immediately, therefore, all the disciples were enraged against him, all hostile; some cried out that the wicked old man ought to be hanged by a noose, others judged him worthy of being burned in his very cell. This was indeed very remarkable -- especially that spiritual men could have believed so nefarious a crime of a decrepit old man and one beyond his fiftieth year -- in whom, even if the will were present, yet nature, cold blood, and the dryness of an emaciated body would utterly deny it. But it must without doubt be believed that this scourge of so grave an adversity befell him by a heavenly dispensation, to increase the merit of the holy man. For he himself declared that he had truly learned this in the hermitage from which he had recently departed, and had come cheerfully to undergo this reproach of dishonor. That reprobate Sarabaite, moreover, who had charged the holy man with the crime, who was then divinely punished afterward acquired the bishopric of Nocera through the Simoniac heresy, and occupying it for two years, in the first year he saw the church burned with its books, bells, and other sacred ornaments -- as his own merits demanded; and in the second year, by the divine sentence striking him, he miserably lost his dignity together with his life.

[78] Romuald, at his followers' command, abstains from sacred rites The disciples therefore imposed upon the holy man a penance, as if for a crime committed, and utterly took away his license to celebrate the sacred mysteries. And he, willingly embracing this prejudgment, both observed the penance as though truly liable for the crime, and for nearly six months did not presume to approach the most holy altar. At last, however, as he himself afterward reported to these same disciples, he was divinely commanded that, if he feared to lose the divine grace, he should henceforth utterly set aside his indiscriminate simplicity and confidently celebrate the holy solemnities of the Mass. On the following day, therefore, beginning to offer the sacrifice, by God's command he celebrates again when the second secret prayers of the Mass had been reached, he was rapt in ecstasy and remained silent for so long a space of time that all who were present marveled. When asked afterward why he had taken such unusual delays in offering the sacrifice, he replied: "Rapt into heaven, I was presented before God, and immediately it was commanded me by a divine voice that I should expound the Psalms according to this understanding which God had put into me, and commit them in order to sheets of paper according to the measure of my sense. But I, and writes on the Psalms constrained by an immense and inexpressible terror, could reply nothing else except only: 'Let it be done, let it be done.'" Whence afterward the holy man brilliantly expounded the entire Psalter and not a few canticles of the Prophets, and although the rule of grammar was corrupt, he nonetheless preserved a sound meaning throughout.

a Silvester Maurolycus interprets this as Camaldoli.

b These words, down to "a certain large beech tree," were absent from the editions of Surius. Peter de Natali also says this happened at Camaldoli, as does Saint Antoninus in section 6.

c And these words about the sign of the Cross were also absent from Surius.

d This monastery still exists, commonly called "di Sitrio," near the town of Sassoferrato, the birthplace of the jurist Bartolus.

e What Sarabaites are called is clear from chapter 1 of the Rule of Saint Benedict: "The third, and a most vile kind of monks," he says, "is that of the Sarabaites, who, approved by no rule, with experience as their teacher, not like gold tested in the furnace, but softened in the nature of lead, still keeping faith with the world by their works."

f Nuceria Camellaria, still called Nocera, is a city of Umbria near the Apennines, not far from the source of the river Tinia. Ughelli, volume 1 of Italia Sacra, makes mention of this Simoniac Bishop Romanus and says he was from the Sassoferrato monastery of Sitria and obtained the See through simony.

g Augustinus Florentinus reports that among the relics of the Camaldolese hermitage is preserved a Commentary of Saint Romuald on the Psalms, written on parchment, but only up to Psalm 99, "Make a joyful noise to God."

CHAPTER XVI.

The Austerity of Saint Romuald's Life. Cures of Diseases.

[79] His disciples once questioned him, saying: "Master, of what age does the soul appear to be, or in what form is it presented at the judgment?" He replied: "I know a man in Christ whose soul was brought before God..."

radiant as snow, indeed of human shape, but of the stature of a mature age. When questioned again as to who that person was, he refused to say, indignant and confounding them. The disciples then reported the matter among themselves as it truly was, and recognized by clear evidence that it had been himself. At Sitria, then, the venerable man remained enclosed for nearly seven years seven years enclosed, he keeps silence and held unbroken silence inviolably. Yet though his tongue was silent and his life was preaching, scarcely anywhere was he ever able to accomplish so much either in converting men or in those rushing to penance.

[80] He lived, moreover, as old age was now advancing, with exceeding strictness -- namely, at the very time when even perfect men are accustomed to live more laxly and to relax something of the rigor of their resolution. For through the space of one Lent he had absolutely nothing in food or drink except that, making a thin gruel from a little flour and a few herbs, he lived on it in imitation of Hilarion. For five weeks, eating nothing else, in old age he fasts strictly in Lent he restricted himself to a small portion of soaked chickpeas. And so Romuald, through many other modes of living, continually exercising himself through this and that, tested what his virtue could accomplish. For the prudent soldier of Christ strove always to gird himself for a new struggle, and when he seemed on the verge of falling, applying mercy at once, he would prop up his tottering little body. He had, moreover, two he changes his hairshirt, does not wash it or sometimes three hairshirts on account of the growing discomfort of his body, which he by no means permitted to be washed, but rather, throwing them out in the rain, he was accustomed to change them after thirty days. He never permitted a razor to come upon his head, but he himself very rarely used to trim the excess growth of his hair he trims himself and beard with scissors. If at any time the vice of gluttony tickled him with some more appetizing food, he immediately ordered it to be carefully prepared, held it to his mouth and nostrils, he taunts his gluttony and, merely catching the smell, would say: "O gluttony, gluttony, how sweet, how delicious this food would taste to you now! But woe to you -- you will never taste any of it!" And so he would send it back untouched to the pantry.

[81] But although the holy man maintained such austerity toward himself, he nonetheless always showed a cheerful countenance and always a serene face. For a certain Brother named Gregory once complained that he was suffering a very severe headache. a headache caused by a demon When he had come to the cell of the blessed man, where other Brothers then were, with excessive lamentation, as soon as the venerable man saw him, he attributed this pain not at all to an imbalance of humors, but without doubt to the ambushes of the ancient enemy; and immediately, as if mocking him -- for he was always of a cheerful countenance -- he blew through the window of the cell upon his forehead, he heals by blowing and beckoned that all the others who were present should do likewise. And when this was done, he was so healed that he felt absolutely no trace of pain remaining in his head. I believe the holy man wished to do this because through the Holy Spirit, who presided in his breast, he believed that the most wicked enemy, the sender of the pain, would be put to flight. But to avoid his own praise, he both feigned a jest and sought companions. For our Redeemer also is read to have blown when he is reported to have given the Holy Spirit to the Apostles. John 20:22

[82] A certain man was suffering from insanity of the head, so that, having lost the sense of reason, insanity, by a kiss he was utterly ignorant of what he was doing or saying. To this man Romuald did nothing other than merely offer a kiss, and immediately restored him to his former soundness; and while he made peace with the disturbed man, he brought him back to the peace of his own mind. The man who had been cured reported afterward, saying: "When I merited to touch the sacred lips of the blessed man, I immediately felt something like the breath of a powerful wind coming from his mouth, which, blowing through my entire face and indeed the very crown of my head, immediately drove away all the burning heat of my fevered brain."

[83] At another time also, the same Gregory mentioned above endured so virulent and festering a scab upon his legs that he already believed so grave a swelling to proceed from the disease of elephantiasis. scab and swelling in the legs To this man Romuald prescribed this chief kind of medicine: that he should bathe his legs in cold water for three days, promising that in this manner he would recover his former health. a threefold washing commanded This Gregory strove to fulfill, but indeed more from the compulsion of the command than from confidence of receiving health. Marvelous enough, and to be attributed to divine power alone! Immediately the swelling of the shins subsided, all the poison dried up, and with every languor having been entirely removed, the Brother was rendered sound in all respects. It may therefore be reasonably believed that Romuald commanded his disciple to bathe his swollen legs three times in water by the same spirit by which Elisha commanded Naaman the leper to wash seven times in the Jordan. 4 Kings 5:10

a Surius and the twofold edition of Blessed Peter Damian have "with scissors."

CHAPTER XVII.

Detraction, Disobedience, and Irreverence Divinely Punished.

[84] Some, however -- namely carnal men -- did not fear to reprove him maliciously and to attribute his words or deeds to the vice of fickleness. he knows distant things by divine power For a certain disciple of his was dwelling in another hermitage far away. This man, at one point yielding to the necessity of his relatives, finally acquiesced, as if unwillingly, to go to Rome during Lent for their benefit. The holy man, immediately recognizing this through the Spirit, wrote to a certain Brother who was attending him, as if indignant, that that good man had presumed to go to Rome for such business. But that Brother, marveling how the Master knew this -- someone attributing this to the devil and swearing an oath since no one coming from elsewhere had spoken with him -- investigated the matter carefully and confirmed that it was just as the venerable man had said. He goes to another fellow disciple, namely Ingelbert, who was living as a recluse, and positively affirms that the Master had said these things and without doubt possessed the spirit of prophecy. But Ingelbert, detesting and utterly denying this, rebuked the Brother, and bound himself by an imprecation that this was false, saying: "If Romuald said this through the spirit of prophecy and not rather through the devil, may almighty God not permit me to persevere in this cell." he is punished No sooner said than done. For scarcely a few days having passed, Ingelbert, breaking his cell, departed without the Master's permission and (as is said) never again saw him in this life.

[85] Another Brother, Gaudentius by name -- the father of the Abbot of this monastery of Saint Vincent -- having been converted with great fervor, afterward lived in the service of God with even more ardent spirit. This man once sought permission from Blessed Romuald because he wished to give up all cooked food entirely and, content with bread and water, to live also on fruits or raw vegetables. This having been obtained, while he persisted indefatigably in this resolution, a certain other Brother, Tedaldus, injudiciously sympathizing with his infirmity, he forbids a strict abstinence to someone strove to approach the Master and suggested that the Brother could not bear so heavy a burden and that his obstinacy ought to be broken entirely. Romuald, as a man of simple mind, gave assent to Tedaldus's words and took from Gaudentius the license for such a life. He, bearing this grievously, would no longer endure living with Tedaldus in the hermitage where Romuald had placed them, but subjected himself to Ingelbert, who had separated from Romuald, and received from him the consent for the aforesaid manner of life. This Gaudentius died not long afterward but for one who died in disobedience, he at first forbids prayers and was buried in the cemetery of Blessed Vincent beside the body of the venerable Berardus, who had likewise been a disciple of Romuald. But Romuald, because that man had ended his life in the transgression of disobedience, utterly

forbade prayer to be offered for him.

[86] Some time later, however, a certain monk of the aforesaid monastery, while celebrating matins with the rest of the Brothers, suddenly began to feel so sharp a pain in his teeth that he could no longer stand in the choir to chant. Going out immediately, he threw himself lamenting upon the tomb of Berardus and Gaudentius, and hoping that healing would come to him through them, he placed himself midway between the two. And while he lay there praying for some time, sleep soon overcame him. a certain vision having been heard Immediately he sees Berardus most splendidly adorned with priestly vestments, holding in his hands a book written in golden letters, standing before the altar and celebrating the solemnities of the Mass. But he beholds Gaudentius sorrowful, with downcast face, standing far behind Berardus, and as if excommunicated, not daring to approach the sacred mysteries. Gaudentius then spoke to him, saying: "You see, Brother, that marvelously gilded book of Berardus? I too would now have such a one in all respects, had not the monk Tedaldus -- alas, alas! -- taken it from me." he himself prays and commands others to pray And immediately the Brother, waking, rose sound and well, with all pain having fled. Then he joyfully reported his vision to the Brothers in order. When Romuald heard this, he immediately commanded the Brothers to extend fraternal charity to Gaudentius and to pray for him more earnestly. Whence it is not unreasonably concluded that he who, deprived of Romuald's fellowship, lost the book he had merited, now restored to his grace and uplifted by his prayers, merited to recover the same book; and what Tedaldus had taken away only through Romuald, Romuald now by praying for him together with all the Brothers restores.

[87] On one occasion, the venerable man, intending to go on a journey for some necessary reason, entrusted his cell to one of his disciples and ordered him to remain in it until his return. But that reckless man, not showing his Master the reverence of due honor, a certain one lying in his bed is beaten by demons dared audaciously to lie in his bed. And behold, during that night, malignant spirits rushed upon him with immense fury, battered him with the most severe blows, and having thrown him from the bed, left him nearly half-dead. For he deservedly suffered such proud avengers of their offense, since he had sinned against such a man by setting aside humility; and while he did not show reverence to his loving Master, he experienced discipline from harsh and impious hands. Similarly also, the venerable man, about to set out on a journey, left another disciple in the same cell. When the disciple said to him: "Master, I will not lie in your bed, because I fear that what happened to the other will likewise happen to me," he replied: not another, to whom he had given permission "My son, lie down and sleep securely. For that man, lying in it, fell into the hands of the enemies because he did not receive the permission of my insignificant self. But you, having received consent, place your hope in God and rest without fear." And he lay in it just as he had been commanded and incurred absolutely no adverse event.

[88] A certain secular man named Arduinus surrendered himself to Romuald to receive the habit of holy religious life; then he returned home to arrange his affairs. When his wife saw him coming, inflamed with womanly fury, she cried out against him, his wife, having reviled him, is punished with madness saying: "So, good husband, now you come from that heretic and ancient deceiver, and you abandon me, wretched and bereft of all human consolation?" And having said this, she was immediately turned to madness, and began to rage and convulse, as though she were openly tormented by a demon. Now the holy man had a custom that whenever he sent Brothers on a journey, he would give them a blessing -- whether bread, an apple, or whatever else. Whence the disciples, as they had experienced many times, held it as certain that if they offered any portion of the Master's blessing to any sick person, they would restore that person to health. For from the water in which his hands had been washed, many who were ill were often restored to health. This, however, had to be done most cautiously, lest the holy man discover it in any way and fall into the gravest sorrow. When, therefore, the woman had long been miserably tormented, certain Brothers who were present gave her a morsel of the blessed bread they had received from the Master. but she is healed by bread blessed by him Then when the woman had eaten it, her mind was immediately calmed, and she was rendered entirely free from every fury of insanity. She at once gave thanks to almighty God and to Romuald his servant others by the water in which he had washed his hands for her recovered health, and no longer denied her husband permission to enter religious life.

a Both of these are reckoned among the Blessed of the Camaldolese Order by Thomas Miniatus and Augustinus.

CHAPTER XVIII

The Stratagems of Demons Suppressed by Saint Romuald.

[89] At another time also, a certain boy possessed by a demon was brought to the blessed man, to whom he did nothing other than give a morsel of bread as a blessing. As soon as the boy was refreshed by it, he was immediately freed from the demon. he heals a demoniac with blessed bread Rightly indeed, after the blessing of Romuald entered the body of the one evilly possessed, the malignant spirit, as if cauterized, immediately departed.

[90] Never, however, could the devil cease from attacking the holy man. And because he could no longer accomplish anything against him by hidden cunning, he did not stop visibly displaying the venom of his malice. For on one occasion, a demon threatening him with death is put to flight by prayers while the venerable man was in his cell, behold, the malignant spirit -- as he truly is most foul, bristling, and horrible -- began to strike immense terror into the holy man, and with exceeding fury and violence, to threaten him with death. But when Romuald, undaunted, sought help from heaven, and with confidence cried out that Christ might come to his aid, immediately the ancient enemy fled, and struck the very wall of the cell with such bile of wrath that he split a heavy beechwood plank to a space of one cubit or more. Thus in the dwelling he openly showed how great a flame of cruelty had blazed against the dweller, and in a manner left written on the wall what he bore hidden in his mind.

[91] in the form of a dog he terrifies his horse On another occasion, while the venerable man was riding with his disciples, behold, the malignant spirit, assuming the appearance of a red dog, rushed toward them with great force and so terrified the horse on which he sat that the holy man was nearly thrown off. When the disciples were asked whether they had seen it, they affirmed that they had observed the horse shying but testified that nothing of the sort had appeared to them. He then said: "That wretch, who is known to have once been a glorious angel, now is not ashamed to show himself in the form of an unclean dog."

[92] Again at another time, when he had resolved to build a monastery for handmaids of God at Valle-Bona, discord immediately arose among the holy man's disciples: the same adversary opposes the construction of a women's monastery for some were unwilling, while others strongly insisted it should be done. When both dissenting parties contended before the venerable man, advancing various arguments, the devil began to beat incessantly before the little door of the cell as if with a hammer upon a barrel, and was heard thundering through the echoing forest with repeated blows. Then, when all had unanimously agreed that the monastery should be built, behold, the malignant spirit, in the hearing of all, did not cease to howl, weep, and utter mournful cries. Finally, when those who had been divided were returning each to his own lodging, and he stirs up a tempest the ancient enemy pursued them with such a tempest and whirlwind that, as though stirring up every kind of wind, he seemed to be tearing the entire forest up by its roots. But a certain Brother, rebuking him, said: "I command you in the name of the Holy Trinity, unclean spirit, to cease following us." And so he was put to flight. Rightly indeed the author of discord, once peace was established, was compelled to break into weeping, he who had been heard rejoicing as the quarrel grew; but he is put to flight in the name of the Holy Trinity and he who had then tried to remove, as it were, the hoop of an empty vessel and scatter the parts by which it had been held together, now departed in sorrow, the disciples being bound fast in the bond of peace and charity.

[93] Moreover, life was lived at Sitria in such a manner that, from the likeness not only of the name but also of the practice, it seemed as though another Nitria had come into being. For all went barefoot, at Sitria his monks live in holiness all were unkempt, pallid, and content with the utmost deprivation of all things. Some indeed, having condemned their doors shut, appeared so dead to the world that they seemed already placed in a tomb. No one there knew wine, not even if one were suffering the most grievous illness. But why do I speak of the monks, when even the servants of the monks, even the keepers of cattle, would fast, keep silence, indeed even their servants give one another the discipline, and demand penance for any idle words? O golden age of Romuald, which, though it knew not the torments of persecutors, yet did not lack spontaneous martyrdom! A golden age, I say, which among the wild beasts of mountains and forests nourished so many citizens of the heavenly Jerusalem. When, however, the Brothers there had become so numerous that they could scarcely all dwell in that place, then Romuald, having built a monastery there and placed an Abbot over it, while maintaining inviolate silence, Romuald departs to Bifurcum withdrew to Bifurcum to dwell. There also, wishing the Abbot to live spiritually and maintain a life of uprightness, he suffered much injustice of persecution from him.

a This word was omitted by Surius; it appears in both editions of the works of Blessed Peter Damian. What it means we do not quite understand. Did he wish to write vectem a bar, that is, a piece of wood by which a door was either supported or secured from within? Or tegetem a mat, perhaps placed against the door? Or pessulum a bolt?

b Mention has been made by us many times in January of the mountain and village of Nitria, and of the cells which holy anchorites inhabited not far from this village; concerning whom Palladius treats in the Lausiac History, chapter 69, and others.

CHAPTER XIX

The Meeting of Saint Romuald with Saint Henry the Emperor. Confidence in Divine Help.

[94] Meanwhile the Emperor Henry, coming from the regions beyond the mountains into Italy, sent the blessed man a supplicatory embassy, he is summoned to Saint Henry the Emperor asking that he deign to come to him, promising that he would do whatever he commanded, if he would not deny him his conversation. When the venerable man utterly refused to break his silence, all the disciples began unanimously to beseech him, saying: "Master, you see that we who follow you are now so many that we cannot suitably dwell here; go therefore, if you please, and seek some great monastery from the Emperor, and establish there the multitude of those who follow you." To them the holy man, whether he had already received a revelation he indicates future events to his followers in writing or by a sudden inspiration of God, confidently wrote: "Know that you will have the monastery of Monte Amiata as a gift from the King; only consider whom you ought to appoint as Abbot there." Therefore, maintaining inviolate silence, he went to the King. he is honorably received by the Emperor in silence The King immediately rose to meet him, and from the great affection of his heart burst into this exclamation, saying: "O would that my soul were in your body!" Then, earnestly beseeching him to speak, he was unable to obtain this on that very day.

[95] But on the following day, when Romuald came to the palace, behold, a multitude of Germans competed to rush together from all sides, bowing their heads in humble greeting, and eagerly plucking the tufts of the fur garment with which he was clad, he is honored by the courtiers against his will carefully storing them away as sacred relics to be carried to their homeland. This sight so cast the venerable man into grief that, had the disciples not stood firm and persuaded him to remain, he would have returned immediately to his cell. Having entered therefore to the King, he spoke to him at some length concerning the restoration of the rights of Churches, concerning the violence of the powerful, concerning the oppression of the poor; and after much discussion, he asked him for one monastery for his disciples. he instructs the Emperor Afterward the King gave him the monastery of Monte Amiata and expelled the Abbot, who was subject to many vices. What great adversities the holy man endured there, not only from the one who had been expelled but also from the one whom he himself had appointed as Abbot from among his disciples -- he indeed could bear most patiently, but we could not relate, even if eloquence were at our command. and from him he receives a monastery But let it suffice to show by one example how God helped him in all things, so that any prudent person may understand what happened in the remaining cases as well.

[96] A certain monk, inflamed with insane fury against him, secretly sharpened a spear and, concealing it, began to wait for a suitable occasion to kill the blessed man. But at night, a monk plotting his murder while the monk lay deep in sleep, behold, he saw a malignant spirit rushing upon him with monstrous force, who, casting a noose around his neck, strove with such ferocity to strangle his throat that the monk was now forced to expire entirely. Then the monk, placed at the point of his last breath, begged Romuald to come to his aid. freed from the demon who nearly suffocated him Romuald (as it seemed to the monk) immediately flew to him and snatched him from the hands of the wicked enemy. This monk, therefore, awoke at once and, throwing himself at the feet of the venerable man, prostrated himself; he begged him to look at the bruising on his neck; he did not fear to confess the crime of his malice; and finally he gave thanks for the preservation of his life and received penance for so great a transgression. And so he who had plotted to take Romuald's life already merited through that most holy man to preserve his own; and to him whose death he had striven to bring about, through that same man he escaped the peril of his own death.

[97] The Saint, moreover, had a custom, when he governed a monastery, that unless he was fasting, he would come daily to the common table with the Brothers, how he conducted himself at table eat one dish, and then, being attentive to the reading, or to what was happening with each one, would taste nothing of the rest. During the Lenten season, however, unless forced by unavoidable necessity, he remained continuously in his cell.

[98] While, therefore, the most blessed man was governing the aforementioned monastery, with the Lenten fast already approaching, he was seeking with his disciples through the neighboring mountain regions a place where he might establish a hermitage. And while he prolonged lengthy delays in the search, suddenly the waters flowing on every side so hemmed them in that neither could they return, nor could anyone from the monastery cross over to them. They subsisted, however, on a quantity of chestnuts that they had brought with them. in danger, he trusts in God When the Lord's Day arrived and no other hope of food remained, the Brothers began to peel the few chestnuts that were left and, already in a way doubting, to prepare from them what might be their last meal. But Romuald, as he was always of cheerful countenance, said with confidence that unless God sent him bread through someone, he would by no means eat that day. The disciples, marveling among themselves at what hope he presumed upon this, he knows that God's help will come to him yet certain that the Master could not rashly make such a vow, began confidently to expect food befitting so great a solemnity. As the sixth hour of the day was drawing near, behold, three men arrived, laden with bread and wine and other provisions, who said they had come from distant parts with great labor. Then, all filled with spiritual joy, blessing God, they took food together, he receives provisions sent unexpectedly and they recognized without doubt that the blessed man had learned this from heaven through revelation.

[99] At a certain time the venerable man came to Sitria. Since he was still fasting and the Brothers, being in steep mountains, had no fish to set before him to eat, they began to blush among themselves in a kind of embarrassment, he is refreshed by a fish caught in a mountainous place and to ponder anxiously what they could prepare for so venerable a guest. Then a certain Brother, inspired, I believe, by God, ran in haste to a nearly dry stream that flowed nearby, where indeed there was little water and a fish had absolutely never been seen. The Brother therefore began to beseech God devoutly that he who could bring forth water from a dry rock for the people of Israel would deign to reveal a fish for him in a parched brook. Immediately, therefore, putting in his hand, he found a fish in the scant water that was abundantly sufficient to refresh the blessed man, God indeed providing a feast for his servant. For a fishpond was found, as it were, upon a rocky and arid mountain, as in a valley abounding with fish.

a Since the holy Emperor went to Italy many times, Baronius judges that the conversation with Romuald occurred in the year 1022, when he undertook an expedition against the Greeks and stormed the city of Troia, which they had built. Peter de Natalis writes that Henry had then returned from overseas. But when did he cross the sea?

b Peter de Natalis writes that the fish was caught with a hook in a very small pool where no fish had ever been seen, and that it was so large that on that day it sufficed for all to eat.

CHAPTER XX

The Death, Miracles, and Translation of Saint Romuald.

[100] But since we believe that these things concerning the life of the blessed man, which are certainly few out of many, are sufficient, let us now come to his passing. The holy man, then, dwelt in many other places, enclosed suffered many other evils, especially from his own disciples; many miracles also were performed through him, which we omit to describe because we avoid the prolixity of a longer work. After all the places of his habitations, therefore, when he now perceived that his end was imminent, he at last returned to the monastery which he had built in the Valley of Castro, and there, awaiting his approaching death without doubt, he ordered a cell with an oratory to be built in which he would be enclosed and keep silence until death. Indeed, twenty years before the end of his life he had clearly predicted to his disciples that he must come to rest in the aforesaid monastery, and that with no one standing by or attending to the funeral rites, it was fitting for him to breathe his last. When the enclosure had been made, therefore, and his mind was set on being enclosed at once, his body began to grow more and more burdened with afflictions and to decline, now as though not so much from illness as from the extreme old age of a decrepit man. For from about the middle of the year, an excessive abundance of phlegm had flowed down upon him together with the wasting of the injured lung, suffering from phlegm and a cough and a heavy, wheezing cough tormented him. Yet the holy man did not on this account either take to his bed or, insofar as it was possible, consent to relax the rigor of his customary fasting.

[101] On a certain day, therefore, he began gradually to be deprived of bodily strength and to be more gravely wearied by the advancing illness. As the sun was already inclining toward its setting, he commanded two Brothers who were standing by to go out, to close the door of the cell behind them, and to return to him at dawn for the celebration of the morning hymns. he dies with no one present And when they, anxious about his end, went out unwillingly, they did not immediately hasten to rest, but, anxious lest it happen that the Master should die, they watched near the cell as if guarding the treasure of a precious talent. After lingering for some time, therefore, when they strained their ears more attentively and heard neither the movement of a body nor the sound of a voice, now truly suspecting what had occurred, they pushed open the door, rushed in swiftly, lit a lamp, and found the holy corpse lying on its back, the blessed soul having been caught up to heaven. There lay, as it were, a neglected celestial pearl, to be honorably placed thereafter in the treasury of the supreme King. Surely he who died as he had predicted passed to where he had hoped. The most blessed man lived one hundred and twenty years, of which he spent twenty in the world, three in a monastery, and ninety-seven in the eremitic life. Now, therefore, he shines ineffably among the living stones of the heavenly Jerusalem, exults with the fiery hosts of blessed spirits, is clothed in the most radiant robe of immortality, and is crowned by the King of Kings himself with a diadem that gleams forever.

[102] After the most sacred death of the venerable man, what signs of miracles God displayed through him, he is made illustrious by many miracles who would seek to read of past events when he is frequently able to see new ones? Since, therefore, the miracles that occur at his tomb are so great that we think it better to pass over all of them in silence than to narrate a few, let it suffice for us to set forth only two that were performed elsewhere through the same most blessed Confessor.

[103] A certain Brother, then, who had been a disciple of the holy man, had given a small basilica for the sake of his soul to the monastery. a demon is driven out by his relics To this basilica he sent a piece cut from the end of the sleeve of the blessed man's hairshirt, and ordered it to be honorably placed beneath the altar. The bearer, however, neglected to place it beneath the altar as he had been commanded, but carelessly left it thrust into a crack in the wall. It happened afterward that a certain demoniac was led to the aforesaid church. Standing in the midst, turning his head this way and that, surveying everything on every side, at last he began to fix his fierce eyes terribly upon that very wall, and, intent upon the place where the piece of the holy hairshirt lay, he did not cease to cry out with frequent shouts: "He is casting me out! He is casting me out!" And so crying, he was immediately expelled from the man. Hence it is rightly concluded what he cannot obtain on his own behalf before divine clemency, before whose smallest piece of garment a demon could not stand; and he who exhibits such things while absent -- what does he not accomplish through the presence of his body?

[104] At another time also, a certain steward violently took a cow from a poor woman, a cow recovered by his invocation and scorned to hear her crying out and beseeching with many prayers. She immediately ran to the church we mentioned above, bringing two chicken pullets, and, casting them together with herself before the altar, began to cry piteously in these words: "Alas, Saint Romuald, hear this wretch, do not despise one who is desolate, and restore to me my provider, unjustly taken away." A wondrous thing: the bailiff had scarcely departed with his plunder from the woman's house the cattle-thief punished when he was immediately struck by the discharge of an arrow, dropped the cow in that very place, and then, arriving home, forthwith expired.

[105] Five years after the holy man's death, when permission had been given to the monks by the Apostolic See to build an altar over his venerable body, a certain Brother named Azo went to the forest an altar erected over the body to make a small chest that could hold only the bones and dust of the holy Confessor. On the following night, a certain venerable old man appeared to a sleeping Brother, whom the latter immediately questioned, saying: "Where is the Prior of this monastery?" When the other said he did not know, the old man at once added: "He went to the forest with zeal to make a chest, but the body of the blessed man will not fit into so small a vessel." On the following day, therefore, the Prior returned with the finished chest, and was immediately asked by the Brother who had seen the vision what reason had invited him to the forest. When the Prior, as if weary from labor, was unwilling to say, the Brother immediately both told the reason for his own journey and did not conceal what he himself had seen, setting it forth in order. Having dug up the tomb, therefore, after five years, found intact they found the entire body of the holy man almost as sound and unblemished as it had been when they first committed it to burial, except that a thin down of mold seemed to have grown upon certain of his limbs. Setting aside, therefore, the small chest that had been made, they immediately prepared a vessel fitted to the measure of the blessed body and, placing within it the treasures of the holy relics, they solemnly consecrated an altar over it. The most blessed man died on the thirteenth day before the Kalends of July, in the reign of our Lord Jesus Christ, who with the Father and the Holy Spirit lives and is glorified through infinite ages of ages, Amen.

a Gastaldi, or Castaldi, Gastaldei, Gastaldij, Gastaldiones, Guastaldi, were officials appointed for the administration of justice, especially among the Lombards.

ANOTHER LIFE

or Sermon on the Life of Saint Romuald, by the author Jerome, a Camaldolese Hermit, from a manuscript of the College of Paderborn of the Society of Jesus.

Romuald, Abbot, Founder of the Camaldolese Order, at Fabriano in Picenum (Saint)

BHL Number: 7325

By the Author Jerome, a Camaldolese Monk.

CHAPTER I

On This Joyful Solemnity, the Virtues of Saint Romuald Are Especially to Be Admired.

[1] The illustrious solemnity of Saint Romuald, our Father, is at hand, dearest ones, which, while it summons together the multitude of our devotion from various places into one, also invites us not to keep silent about his distinguished praise, according to our measure; but as though a common treasure of the entire Order had been found, we ought to rejoice together in Christ. And with all the greater readiness ought we to conceive spiritual joy with a cheerful mind, inasmuch as we know that the enemy of human salvation himself sighs more bitterly. For the devil was rejoicing, hoping to conquer Romuald by his machinations; but, vanquished by him, he now groans more grievously, and recognizes with lamentation the disgrace of his own downfall, which he suffered in being overcome. For this is the day at the solemnity of Saint Romuald on which the holy Father Romuald, leaving this sorrowful world, laid down the burden of the flesh and obtained the robe of angelic charity. Today, having triumphed over the world and the devil, he bore the palm of glorious conflict back to the Emperor of the heavenly army. while the devil, vanquished by him, grieves Today, with hymn-singing choirs of angels alternating on every side, he brought the banner of completed victory into the heavenly realms and received the diadem of the Aureole from the hand of the Lord. Therefore, dearest Brothers, exult and be glad, because today the joys of holy gladness are sown for us, both on account of the glorious victory of our Father and on account of the ignominious ruin of the ancient enemy. For our Father, advancing step by step through combat, consequently arrived at the palm, and through the palm was advanced to the crown. He seemed indeed to be fighting with an invisible enemy, but he merited to overcome his adversary visibly. He set the barrier of his body against the blows of demons, but his most fortified faith, supported by the citadel of his mind, stood forth unconquerable and took victory over the infernal enemy. Today, I say, our Holy Father Romuald, having laid aside the body by which alone he seemed to be hindered from entering glory, penetrated the sanctuary so much the higher as he was freer, having found eternal redemption. Rejoice therefore in the Lord, dearest Brothers; let us be glad again I say rejoice, for this is a day of celestial joy. Let us exult in it, on which, having left the world, the conqueror of the world ascended above the world, and now the soldier rests from his merits, and after the labors and toils of sacred warfare completed, he is happily placed in heaven, crowned on high. For he himself dwelt on earth that he might be an example to us, at the victor's triumph but now he has been raised to heaven that he might be a patron for us. Today, therefore, the holy Father, from the lowest place which he had chosen for himself in the world by the counsel of the Savior, being summoned by the supreme Master of the household himself, has now ascended higher as a true friend. Luke 14:10 as peoples hasten to his tomb And glory is his before the angels and all the saints reclining together at table, because the divine goodness, amid the continual benefits of his mercy, granted such a Saint to the world, that by his example many might be taught, and many more saved by his prayer. Today, I say, a multitude of the faithful from the whole March of Ancona and from distant parts streams to the tomb of the Father, to behold the miracles divinely performed through him and to give immense thanks to the divine goodness for so glorious a Patron. With what joy, do we think, does today a copious multitude of both sexes dance for delight and wondrously exult on account of the immense glory of the Holy Father? Rejoice, you too, O pious mother of the Order, the sacred hermitage of Camaldoli, which was founded by the toils of so great and most holy a Father, dedicated by his labors, adorned with his virtues, embellished by his character, increased by his blessings, exalted by his miracles, and endowed beyond others by his great merits.

[2] But while we run through the common deeds of our Father, Saint Romuald, we ought to describe certain notable features of his manner of life. For we have, dearest ones, in the Life of our Father Saint Romuald, both what we may worthily admire and what we may profitably imitate. Yet we more safely emulate the solid things than the sublime, his miracles are to be admired and those things that savor more of virtue than of glory. Let us strive therefore to be conformed to his character, to whom we cannot be made like in miracles, even if we wish. For our holy Father performed great and astounding and extraordinary miracles in his life, but the first and greatest miracle was he himself. For what can be more wonderful than to see the Holy Father humble in glory, poor in riches, chaste in delights, meek under insults, gentle under reproaches, patient under blows and beatings? What, even if he had performed no miracles, his virtues are greater would he not be worthy of no less veneration, leading as he did a wondrous life? For neither is John the Baptist read to have performed miracles, of whom Truth Incarnate testifies that none greater has arisen among those born of women. Matthew 11:11 Thus indeed among the other festivities celebrated with religious devotion, the celebration of Saint Romuald is distinguished, delightful in affection, sweet in memory, gentle in experience, enduring in fruit, in all things happy in gladness. For if there is any differentiation of members among the Saints, if in the house of the heavenly Father there are many mansions, if indeed star differs from star in glory, illustrious and many so much the more distinctly does Saint Romuald shine in heaven, as his conscience was more sincere, his virtue brighter, his life more glorious on earth. For the holy Father was a chooser of quiet, a fugitive from pleasure, a seeker of labor, patient in abjection, impatient of honor, poor in money, rich in conscience, humble in the face of merits, upright against vices, always in exercise, always in desire for compunction. No concern was more pressing for him than about God, in reading and in speech, or with God in prayer; because, bearing bones worn by fasting, he was accustomed to triumph over the adversary through a long martyrdom. For although the sword of the persecutor did not touch him, yet he did not lose the dignity of martyrdom. and in these things perpetual martyrdom And because it happened that the holy Father Romuald lived long in the body, it was necessary for him also to endure longer temptations of the flesh, of the devil, and of wicked men. But because, with Christ's help, he bravely maintained the virtue of patience, while he lived in holy peace, he merited the crown of martyrdom from God.

[3] For as his food and drink he constantly ruminated upon this within himself: "My tears have been my bread day and night, while it is said to me daily, Where is your God?" Psalm 42:3 And that: "I shall be satisfied when your glory appears" Psalm 17:15; and because he was always panting in his heart for that glory, and with continual sighs his heart fixed in heaven and groans day and night, desiring it, the holy soul nourished itself by raising itself up to the joys above through devout weeping. And truly happy city of Ravenna, which brought forth such a Saint, and from its nursling sent forth a Patron for us, and from a man an angel. The glorious Father, our Saint Romuald, therefore, while he was established in this pilgrimage of the world in body alone, in thought he was always dwelling in that heavenly homeland; because, crucified and dead to this world, whatever he labored at in this life he transferred to that other, and always sent himself from the left to the right, and stored up his toils in heaven; for like a good Shepherd he watched over his flock and often laid down his life for his sheep. his care for his followers Truly a faithful and prudent servant, whom the Lord set over his household, and he himself gave his fellow servants their measure of grain at the proper time, that is, he administered the food of the divine word measured and opportunely, according to the capacity of his hearers, while he opened in himself the riches of heavenly gifts, and from the treasury of sweet-smelling virtues poured forth abundantly the aromatics of sanctification and of his graces upon the Camaldolese hermitage and the churches of his order. Therefore he merited today to hear from the Lord: "Well done, good and faithful servant, enter into the joy of your Lord." O most holy Romuald, you were truly Israel, that is, one who sees God. Lo, how great is your glory today among the ranks of the Confessors, since the traces of your abstinence and most austere life still flourish today in your sacred hermitage of Camaldoli! For this hermitage is truly the ladder of heaven for those who persevere in it, especially at Camaldoli through which a multitude of white-robed monks was seen ascending from earth to heaven. Truly, holy Father, your memory is immortal, for it is known to God and to men, and it triumphs forever, crowned.

[4] Let us therefore imitate, dearest Brothers, the sober diet of our Father Saint Romuald, his monastic virtues are to be imitated his devout affection and gentle spirit; let us imitate purity of heart, custody of the mouth, and cleanness of soul. Let us learn to place a bridle on our mouth and a measure on our tongue, to sleep less and pray more often, to rouse ourselves with psalms, hymns, and spiritual canticles, to join nights to days and to occupy ourselves with divine praises. Let us emulate the better gifts and learn from him that he was meek and humble of heart, joyful toward guests, generous toward the poor, patient toward sinners, and kind toward all. For to say nothing of his interior man, whose fortitude, purity, and beauty his character sufficiently demonstrated -- even his exterior man he bore always in one most seemly and most honorable manner, so that nothing at all appeared in him that could offend those who looked upon him. And indeed he who does not offend in speech is a perfect man. then his outward composure But in Saint Romuald, who ever detected an idle -- I do not say word -- but gesture? Who, a hand or foot moving to no purpose? Indeed, what was there in his bearing, his dress, and his countenance that did not edify? Finally, the cheerfulness of his face was neither darkened by sadness nor made light by laughter. moderation Everything in him was disciplined, everything the mark of virtue, everything the form of perfection. For he was in all things serious, not austere, relaxed at times, never dissolute; negligent of nothing, even if, as the occasion required, he overlooked many things; often quiet but never idle. In these things he is a pattern upon which we may be imprinted; in his miracles, a glory at which we may marvel: let the latter bring joy, let the former build up; let those things move us, let these advance us. And because the favor of the Author is more easily inclined toward the grace of his own work, and the great preeminence of the man is also shown -- for his image renders a man glorious and precious in virtue. For the holy Father Romuald himself was nobly born, the son of a Duke of Ravenna, adorned with character and decorated with great virtues. He always practiced fasting, at all times wearing a hairshirt, fair of face and appearance, but fairer in deed and understanding. He was diligent in vigils and devout in prayer, sincerity generous in almsgiving and most holy in his manner of life; he displayed the sincerity of his mind by the sincerity of his countenance and the gentleness of his speech. And whatever can pertain to eternal salvation, he fulfilled no less in deed than in word. O man in all things worthy of God! The beauty of his soul shone forth even in his outward bearing; in the appearance of the outer man you might think the very image of holiness was expressed. For he was revered for his goodness, venerable for his kindness, and the severity of his strictness was tempered by the gentleness of his humility. For toward offenders the sternness of his brow threatened, but the serenity of his heart showed kindness. Toward the well-doers he appeared as Peter in countenance, gentleness but toward offenders, as Paul in spirit. As for the forms and qualities of his interior goods, just as no one could fully behold them, so no one suffices to explain them; which, just as he strove to cultivate, so he labored to conceal, and while he wished to grow he did not wish to be recognized. But since this is the nature of justice, that the more zealously it desires to be hidden, the more brightly it becomes known, and its very concealment becomes a proclamation; while the fame of such great goods flew through all peoples, he shone forth in the admiration of all like a city set upon a mountain, nor could a lamp be hidden when placed under a bushel.

a Blessed Peter Damian testifies in chapter 1, no. 3, that he was born of a most illustrious ducal stock. He does not, however, say that his father was Duke of Ravenna; still less what this same Jerome states in chapter 2, no. 6 -- namely, that Romuald himself had been Duke and Lord of Ravenna but had left his Duchy for Christ.

CHAPTER II

The Effective Example of Saint Romuald. His Manner of Governance. Victory over the Devil.

[5] For the reputation of the sanctity of the glorious Father, our Romuald, soon spread through the neighboring regions, and in the fragrance of his virtues many people flocked together from all sides; nobles and illustrious men, despising their spacious palaces, built narrow monasteries for themselves, and counted it a great glory to live in ashes and hairshirts for Christ. The ardor of youth was likewise stirred to monastic combat, he converts many by his example and through the examples of the weaker age the strong were provoked to spurn the mockeries of the world. Many who were joined in marriage, binding themselves to continence by mutual consent and legal bond, the men passed to religious orders, the women to monasteries; all with emulous fervor desired to serve Christ; all wished to become partakers of that angelic life which had become known through Romuald. Innumerable people, aroused by the fame of Romuald, while they could not pass to the cloistered life, strove to live in their own homes without a Rule and yet according to rule. Such great numbers did this holy Father Romuald bring forth by his examples, that in him the divine saying seemed to be fulfilled: "Your name shall now be called Abraham, for I have made you the father of many nations." Genesis 17:5 Meanwhile, lest the stream of this heavenly blessing be enclosed within the narrow bounds of Italy, it is directed by divine providence into a river, so that the rush of the flood may gladden the entire city of the Church. For the novelty of such great deeds passed far and wide throughout the world, and everywhere it began to gain souls for Christ. Romuald, remaining enclosed in his cell, began to become illustrious to the whole world and shone resplendent with the titles of praise. The fame of his virtues filled the palaces of two Emperors beyond the mountains, and penetrated even the inner chambers of those Princes. The summit of royal nobility bent to follow in the footsteps of Romuald, and degenerated from its proud lineage into holy humility. Not a few Dukes and Counts, invited by the renown of Romuald, even Princes and Dukes performed strict penance; and those who had been powerful in the world imitated, in their own measure, Romuald who was poor for Christ. Innumerable Alps were adorned with monasteries; the very plains were beautified by the construction of this heavenly edifice. The worship of religion was multiplied in the world, with the most holy Romuald leading the way, and the white order of Camaldoli was established in the Church. With these blessed flowers, which Romuald brought forth, the Church happily blooms today; with them the eremitic life at the hermitage of Camaldoli is also exalted by Christ.

[6] And so, while in the old age of the declining world the sight of faith grew dim, the steps of morals faltered, and the strength of good works withered -- set forth as a light for the aging world indeed the dregs of the times were accompanied by the dregs of vices -- then God, the lover of mankind, from the hidden counsel of his goodness, raising up a renewal of sacred Orders, through them provided both a support for faith and a discipline for the reform of morals. I would certainly say that the holy Father Romuald with his disciples were the luminaries of the world, the guides of the way, the teachers of life, in whom the noonday brightness arose as the world was entering evening, so that those who walk in darkness might see the light. Moreover, the merciful Lord raised up the holy and glorious Romuald, and in him lit a most brilliant lamp for monks and hermits. For the holy man was like a lamp which was to be placed not under the bushel of carnal care but upon the candlestick of the purest and most God-beloved manner of life. Truly his seed was powerful on earth, and therefore the generation of the upright is blessed. For Saint Romuald was powerful on earth because he was Duke and Lord of Ravenna; but because he left his Duchy for Christ, he merited to become the founder of the Camaldolese Order from God; he also left seed of holy hermits on earth, and the generation of the upright -- that is, of the prelates and monks of the Camaldolese -- he blessed. This holy Father, the primary stone and noble foundation of the distinguished Camaldolese Order, strove from the very beginning to place the fabric of all the virtues upon the foundation of holy humility. For twenty years he is unwilling to govern after his conversion, declining the name and office of Abbot, he humbly wished to be subject rather than to preside, and among the servants of Christ he more willingly chose to serve than to be served; made Abbot but at the petition of the entire community of the abbey of Classe, and by the compulsion of Emperor Otto the Second, and by the command of Pope Sergius the Third, he at last undertook the governance of the Brothers and of the aforementioned abbey. From this governance not pride but fear arose in his heart, nor was liberty but servitude increased. For the higher he was now seen to be by reason of some appearance of prelacy, the more contemptible he was in his own estimation, the more prompt in service, and the more despised in his attire. He rejected no tasks of servants; indeed frequently he would wash the feet of Brothers returning from outside, he himself serves his own and himself wipe them, very unwillingly commanding others, but doing things spontaneously himself, choosing rather to do things himself than to give orders to the Brothers. He himself washed, he himself wiped with that noble spirit of his, neither fleeing from sordid things nor shrinking from what was foul. It was his custom to come to Matins before the Brothers, whom he roused and summoned to the praises by signs. Often, while others slept, he himself lit the lamps; often he himself rang the bell with his own hands. There was no room for torpor, no place for idleness in his monastery, where a sharp rebuke goaded any sloth in praying and serving God.

[7] Truly, because the holy Father Romuald was so dead to the flesh and so utterly alienated from the world, he was continually occupied with sacred prayers and divine praises. He had already fixed the most fervent edge of his interior desire upon the light, and he who had transcended the mass of earthly entanglements expanded the bosom of his mind more broadly with showers of tears. by night he weeps while others sleep After Compline he prayed with the Brothers in long conferences, and while floods of tears burst forth abundantly in him, they were stirred up in the rest. After the others had gone to refresh their weary limbs in their hard cells, the holy Father himself remained wakeful and unconquered in prayer, so that he might secretly receive the streams of divine whispering when slumber had overtaken the rest. Very often, prostrate in prayer upon his face, he drenched the earth with tears and caressed it with kisses, so that he seemed always to hold his Jesus in his hands, into whose feet those tears flowed and upon which those kisses were imprinted.

[8] To him as he wept one deep night an angel of darkness appeared in horrible form he puts to flight a demon by invoking Jesus and began to strike immense terror into the holy man and to threaten death with exceeding violence and fury. But Romuald, undaunted, called upon Jesus; and immediately Satan, fleeing, struck the very wall of the cell with such fury that he split a heavy beechwood plank through the middle to a space of one cubit. Thus on the wall he showed how great a cruelty had blazed against Romuald.

[9] But what transformation the holy Father received in the furnace of fervent prayer, how greatly the divine goodness became sweet to him in that enjoyment, the customary signs attest. For when the holy Father returned from prayer with gladness, he brought back from the fire of the divine altar warm words returning from prayer, wholly aflame that kindled the hearts of the Brothers. For they marveled that a certain sweetness proceeded from his mouth and that his face appeared brighter than usual. Surely God had fed the poor man in his sweetness, and the mind which the true light had filled in prayer, he displayed outwardly in bodily form. Thus, joined to the perishable world and the lovable Jesus Christ, he did not slip, but continually delighted in heavenly things. Thus, on the turning wheel, yet with stable virtue, supported in the flesh in the lowest parts, in mind he always remained on the heights.

a Of Otto III and Saint Henry; whence it follows that he flourished in his chief celebrity only under these Emperors.

c More commonly a period of twenty years is called a vicennium. Furthermore, Romuald was placed over the abbey of Classe in the year 996.

d Rather, Otto III, as is clear from other things narrated about the same Emperor in the earlier Life.

e A more grievous error: for he who is called Sergius III died in the year 910; but Sergius IV (lest anyone suspect the error lies in the number alone) was created in the year 1009 and died in 1013.

f Otherwise, exemplare means to copy according to the model of another. It seems here to be used in the sense of to conform, so that it may be an example to others.

CHAPTER III

A Tempest Calmed by Saint Romuald. Fine and Luxurious Garments Condemned.

[10] It is fitting here to make known the wonders of his prayers, as most worthy of veneration as they are of the most faithful truth. The holy Father Romuald was dwelling near the city of the Parmesans, enclosed in a cell for two years; and behold, the hermits who were living in the solitude called Bifurcum sent a messenger to the holy man, begging counsel from him as to how they ought to live in the hermitage and how they might resist diabolic temptations. To this the holy Father answered: "I," he said, he writes a booklet on the combat against demons "am now writing a booklet on the combat against demons, which I shall give you when you return, or perhaps I shall come with you myself." Hearing this, they immediately prostrated themselves on their faces and with importunate supplication begged that he would deign to go with them.

[11] When the dawn of the first light arrived, the holy Father said to a certain Brother named Ingelbert: "Look," he said, "far out to sea, he knows future things by divine revelation and you will see two ships coming to us from afar." Going out to the sea, he saw two ships coming from a distance, and because of their still extreme distance, they appeared as if they were merely two birds. When at last they entered the port, the sailors were asked whether they would receive Romuald with his company; filled with a new joy, they professed that they would count themselves blessed if they might enjoy the weight of so precious a pearl. Sailing then through the entire following night, when around dawn suddenly the winds raged, a storm arose, and the sea was churned from its very depths. Now indeed the raging tempests on every side swept over the very rowers, he calms the tempest by prayers and, shaking the ship this way and that, loosened nearly all its planks. The holy Father, seeing that mortal danger now threatened him along with all the others, at once, lowering the hood of his cowl slightly and bowing his head into his lap, poured forth prayer with tears to the Lord. A wondrous thing! Immediately a welcome breeze was granted, the storm was calmed, and the sea grew quiet. And without any human effort, the ship directed itself alone and swiftly glided into the port of the city of Capriola. Then all who were present gave thanks to God and to Saint Romuald, and, falling at his feet, professed that they had been manifestly rescued from the jaws of death by his merits.

[12] And so Romuald, coming to Bifurcum and having seen the cells of all the hermits, he rejects a splendid cell because they seemed superstitious and ambitious, was unwilling to have his lodging in any of them. For the holy man, of wonderful abstinence and a follower of Christ and evangelical poverty, hardly ever permitted his cell to be made larger than four cubits, after the example of Blessed Hilarion; and, covered with the most worthless garments, he always had two hairshirts. These garments and hairshirts he never allowed to be washed, and a clean garment asserting it the greatest folly for a monk and hermit in a vile garment and hairshirt to seek or desire cleanliness; but on account of the growing discomfort of his body, he would throw out his own hairshirts in the rain, and was accustomed to change them after thirty days. He never washed his head nor permitted it to be shaved with a razor; but he himself used to trim the overgrowth of his hair and beard with scissors, so as to give a good example of holy humility to his future disciples.

[13] For no one doubts how greatly the vile and rough garment in monks and hermits pleases almighty God: what harm a fine garment does and what good a hairshirt does, shown by examples since the King of Nineveh, clad in purple, merited the destruction of his own city; but when covered with sackcloth, he appeased the movement of divine fury by the humility of his garment. Hezekiah too, adorned in royal attire, heard with trembling the terrible threats of the King of the Assyrians; but soon, covered in a hairshirt and sackcloth, he received from the prophet Isaiah the oracle of hoped-for prosperity. 2 Kings 19:35 Which promise, as Scripture attests, swiftly came to fulfillment. For behold, the angel of the Lord struck one hundred and eighty-five thousand in a single night and duly slaughtered King Sennacherib himself by the sword of his sons. What shall I say of Ahab, that most cruel king? To whom the prophet Elijah said: "Thus says the Lord: In this place where the dogs licked the blood of Naboth, they shall also lick your blood." 1 Kings 21:19 Then King Ahab tore his costly garments and clothed himself in sackcloth and slept in sackcloth. And behold, the word of the Lord came to Elijah: "Have you seen," he said, "Ahab humbled in sackcloth and hairshirt?" ibid. v. 29 "On account of this, I will not bring upon him the evil that I have spoken." O truly blessed humility of the vile and rough garment, which so easily appeases the wrath of God! You see, therefore, how much the soft and fine garment differs from the vile and rough one, considering that he whom the fine and soft garment had merited to find angry, the vile and rough garment appeases God the judge; and he whom the former had rendered deserving of punishment, the latter commends as worthy of pardon. Of how great merit before God the vile and rough garment is, the Lord himself testifies in the Gospel when he says: "What did you go out into the desert to see? A man clothed in soft garments?" -- as if to say plainly: "John, my beloved forerunner, dwelling in the desert, was not clothed in soft garments, but was clad in the harshest camel hair; because he who is clothed in soft garments, even if he dwells in the desert in body, the cruel demon nevertheless possesses his deluded mind." Matthew 11:8 For no one puts on fine garments unless to be seen by men.

[14] Let the pride of monks therefore blush; let the miserable mind of hermits, corrupted by the plague of vainglory, be confounded -- since Saint Romuald, the friend of God and temple of the Holy Spirit, did not hesitate to wear vile and rough garments; and yet some wretched monk who has merited no sign of divine grace affects the ostentatious adornment of an elaborate garment. For what is pride doing in a scapular or a cowl? A garment is sought by monks of this age it is shameful for monks to seek luxurious clothing not one that repels the cold but one that compels to pride; not, according to the Rule, what can be purchased more cheaply, but what can be displayed more beautifully -- or rather, more vainly. Often from the same cloth both the soldier cuts himself a cloak and the monk a cowl. And now scarcely in this province can a cloth be found with which a monk would deign to be clothed; but, contrary to the Rule, they purchase soft and costly cloths from beyond the mountains, and wearing these against their conscience, they damn their souls. For any secular lord, even if he be a Count or the greatest Baron, would not shrink from a monk's garments, if they were fitted to him in his own fashion. And so, while that garment of pride is despised by God, the monk who wears it is consequently also condemned by the just Judge. Let, therefore, the newly adorned monk learn how ill he deserves, because the very thing by which he seeks to appear fair to men makes him, without doubt, sordid before the eyes of God; and the very thing by which he is more zealously honored by men makes him more grievously condemned by God; and while he provokes the eyes of those who behold him to admiration of himself, estranged from almighty God, he condemns himself.

a Rather Parentium, as is clear from the other Life; and besides, what sea could there be around Parma?

b Saint Hilarion, in the Life which we shall give on the 21st of October, is said to have built for himself a small cell ... four feet in width.

c In chapter 55 of the Rule of Saint Benedict, after the garments that are to be given to individual monks are enumerated, it is added: "Concerning the color or coarseness of all these things, let not the monks complain, but let them be such as can be found in the province where they live, or what can be purchased more cheaply." On which passage there is an excellent discussion by Haeften, Disquisition 3, book 5, treatise 8.

d Saint Bernard reproaches monks with nearly the same things, as cited by Haeften.

CHAPTER IV

The Abstinence of Saint Romuald. Gluttony Pernicious to Monks and Hermits.

[15] The holy Father Romuald was also accustomed to dispute most sharply against the sin of gluttony and wished to provoke his disciples to the virtue of holy abstinence by his word and example. the abstinence of Saint Romuald in the hermitage Therefore the holy Father himself, before the care of governance, dwelling in the hermitage with three disciples, fasted daily on bread and water alone; for fifteen years he never broke his fast before sunset, eating no more than half a small loaf, tasting nothing else besides, neither fruit nor cooked food, nor any other item of nourishment. Therefore the Duke of Dalmatia and of the Venetians, Peter, called Urseolus, who, having left his Duchy, had become a disciple of the holy man, because he had been accustomed to be nourished with many delicacies, was now on the point of succumbing under the weight of so strict a fast. He humbly prostrated himself at the feet of Blessed Romuald, and when ordered to rise, compelled by necessity, he made known his need with embarrassment, saying: "Father, because I have a large body on account of my sins, I cannot sustain myself on this half portion of hardtack." Romuald, therefore, compassionately yielding to his frailty, added a quarter of a hardtack to the customary measure, and to the great convert who was already failing, lest he should collapse entirely, he extended the hand of mercy and confirmed him in the course of living well that he had begun.

[16] After the holy Father Romuald had been compelled to take on the office of Abbot, he came daily to the common table with the Brothers; but sitting at the table, in the cenobium he would eat one dish, and afterward devote himself to the reading with tears. If ever the Brothers had offered him some more appetizing food, he would immediately take it in his hands, hold it to his mouth and nostrils, and, merely catching the scent, would say: "O gluttony, gluttony, how this food would delight you! But woe to you, wretch, for you shall never taste any of it!" And so he would send it back untouched to the kitchen. During Lent, however, he always remained continually in his cell in the hermitage.

[17] On a certain occasion, therefore, as Lent approached, while he was seeking a place to dwell through the forests, he was suddenly hemmed in by waters flowing on every side, together with two disciples, refreshed in the wilderness by food divinely sent so that neither could they go out nor could anyone come to them. When the Lord's Day arrived and there was no hope of any food, the holy Father, as he was always of cheerful countenance, said with confidence that unless God sent him food, he would by no means eat even herbs. At the sixth hour of the day, behold, three young men arrived, laden with wine and other provisions, who declared that they had been sent by God and delivered the food to Blessed Romuald. Then Romuald together with the Brothers blessed God, and, filled with joy, they took their meal together. Matthew 6:33 Truly faithful is the Lord in his words, who said: "Seek first the kingdom of God, and all these things shall be added unto you."

[18] What will the monks and hermits of little faith say to this, who contrary to the Rule (what an abomination to say!) presume to eat meat while sound and healthy, the Author's invective against intemperance not so that they may repair the ruins of a failing body, but so that they may accomplish the lust of the flesh and wicked concupiscence? For no one can extinguish the lust of the flesh unless he first strives to overcome the satiety of the gullet. For lust is born of gluttony, just as a daughter is born of a mother. "For what was the sin of your sister Sodom," says the Prophet, "except that she ate bread to fullness and in abundance?" And because through the abundance of bread the Sodomites had been inflamed with the burning of the flesh, by the just judgment of God they were consumed with sulphurous fire. Ezekiel 16:49 But if the mere satiety of bread drove them to so sheer a precipice of wickedness, harmful to the Sodomites what is to be thought of monks who, with a robust body and in immoderate liberty, presume to indulge frequently in the eating of meat and the drinking of wine -- not as much as weakness demands, but as much as pleasure suggests? This pleasure, while it compelled our first parents, corrupted by the ill-fated consumption of that forbidden food, to eat, to our first parents transmitted the guilt of transgression to their descendants, entangled in the punishment of perpetual vengeance. For it is written: "And the woman saw that the tree was good for food and pleasant to the eyes and delightful; she took of its fruit and ate, and gave to her husband." Genesis 3:6 Esau also, when, returning from the field, he complained that he was utterly exhausted, struck a most damaging bargain with his brother; and while he allowed the immoderate rage of gluttony to savage him, he squandered the great honor of his birthright for a cheap dish of lentils, as sacred history testifies: Esau "For Esau swore, and sold his birthright, and having received the portion of lentils, he ate and drank and departed, making light of the fact that he had sold his birthright." Thus indeed a monk who, given to gluttony, abandons himself, afterward loses both body and soul in damnation. Genesis 25:34 What shall I say of Nebuzaradan, the captain of the cooks of the King of Babylon, who first burned the temple of the Lord, burning bodies as Nebuzaradan burned the temple carried off the vessels of the sanctuary, and led the captive people to Babylon? Thus indeed gluttony, which through the art of cooks holds sway over monks, first sets on fire in them the temple of the body and despoils them of every merit of sanctity, and leads them, bound with the chain of evil habit, to the Babylon of eternal confusion.

[19] Nor does the false excuse of gluttony suffice to excuse excuses in sins, since certain false monks, so that they may continuously eat meat while healthy, strive to excuse their gluttony under the guise of physicians' orders. "Legumes," the frivolous excuse of ill health they say, "are windy, and cheese weighs down the stomach, milk harms the head, the chest cannot bear the drinking of water, cabbages nourish melancholy, pork inflames choler, fish from a pond or from muddy water do not agree with our constitution, and boiled eggs make blood." What is this? In all the rivers, fields, gardens, and cellars scarcely anything can be found that a monk is willing to eat. Consider yourself, I beg, a monk, not a physician; and Christ will not judge you on your constitution, but will judge you on your profession; because you ought not to attend to the sayings of Hippocrates, Galen, or Epicurus, but to obey the precepts of Christ and his disciples. For Hippocrates and Epicurus, the one teaches the preservation of bodily pleasure, the other of bodily health; but Christ our teacher condemns both when he pronounces the notable sentence in the Gospel, saying: "He who loves his soul" -- that is, his animal life -- "shall lose it." John 12:25 For often carnal monks, while they sit at dinner, feed their ears with detractions as much as their throats with food, and, wholly intent upon these, know no moderation in eating. Meanwhile, course is added to course, and often the fat bodies of those who eat meat are doubled. And when they have been sated with the first courses, if they have touched the second, when delicacies are served in abundance it will seem to them they have not yet tasted the first. For everything is prepared with such care and culinary art that, when three or four courses have been devoured, the first does not impede the last, nor does satiety diminish appetite. For the belly, while it does not realize it, is burdened, but the variety of foods removes disgust; because while gluttony is provoked by certain adulterous flavors, the boundary of necessity is indeed surpassed, but pleasure is not yet overcome. The very quality of things is so finely arranged on the outside that the eye is delighted no less than the palate. And when the stomach now indicates by frequent belching that it is full, curiosity is not yet satisfied; but while the eyes are enticed by colors and the palate by flavors, the wretched stomach, to which neither colors shine nor flavors soothe, while forced to receive everything, is more crushed than refreshed.

[20] Now, concerning the drinking of water, what shall I say, when not even watered wine is admitted under any terms? All of us, it seems, from the moment we became monks, have weak stomachs, and contrary to the law of the Rule, we drink wine to satiety. It is shameful to write this, but let it not be shameful to amend it. choice wine You might see, at a single dinner, the cup half-full brought back three or four times, so that, with various wines being more sniffed than drunk, more touched than quaffed, by a shrewd testing and quick recognition, the one that is better and stronger may be selected for the meal -- not on account of the weakness of the stomach, but so that more may be drunk and more delightfully swallowed. But when the veins throbbing throughout the head have been gorged, is drunk lavishly what else pleases one rising from the table but sleep? If, however, you compel the undigested man to rise for Matins, you will wring from him not song but lamentation. When he has returned to bed, if questioned, he bewails not the sin of the drunkenness he committed, but that he cannot yet eat again. Who, in the beginning, when the monastic Order first began, would have believed that monks would come to such debauchery? O how far we are from those who were monks in the days of Romuald! For when they visited one another out of charity, they received the bread of souls from each other with such eagerness that, utterly forgetful of bodily food, with stomachs empty but not their minds, they would often spend the whole day. But when we come together, there is now no one who seeks the bread of the soul, no one who offers it; nothing of the Holy Scriptures, nothing concerning the salvation of the soul is treated, but trifles and laughter, drunkenness and drink, with laughter and empty words and words cast into the wind -- so that now drinking is called by the perverted name of "collation," since the word is derived not from conferring but from a washed throat. I ask, what is this slothfulness, O monks, soldiers of Christ? Many laypeople, doing good works and keeping the commandments of God, obtain eternal life, while you, loving delicate foods and serving the flesh, lose your salvation.

b These words, in almost the same terms, are taken from Saint Bernard's Sermon 30 on the Canticles; where there is more to the same effect, and Haeften gathers much that agrees in Monastic Disquisition, book 10, treatise 5, Disquisition 3.

c These also are taken from Saint Bernard's Apology on the Life and Morals of Religious, addressed to Abbot William, chapter 8, as are also those that follow concerning drink.

d Saint Benedict, chapter 40 of the Rule: "That we drink not unto satiety, but sparingly."

CHAPTER V

The Miracles of Saint Romuald. Victory over the Devil. The Sanctity of the Monks of Sitria.

[21] The holy Father Romuald also detested wandering and unstable monks and hermits, Saint Romuald detests wandering monks and frequently admonished his disciples, saying: "Let monks devoted to the vice of wandering know that unless they withdraw their foot from the world and persevere in serving God in a more remote place, they will be able neither to attain the summit of perfection nor to keep the precepts of their Order." Therefore the holy Father Romuald himself, coming to the hermitage called Sitria, and there, having condemned his door shut, was enclosed in his cell, seven years enclosed and for seven years, maintaining continuous silence, he kept it inviolably.

[22] Meanwhile there was a certain man, maddened, who, having become stupid from insanity of the head, had injured many. His parents and friends, having bound him with ropes, brought him with clamor and commotion before the cell of the holy man. Blood filled his eyes, his mouth foamed, and his rolling tongue protruded from his mouth, and above all the horror, the cries and roarings of the rabid man resounded. meanwhile he heals a madman with a kiss Seeing whom, Saint Romuald was deeply moved with compassion for the most wretched man, yet he was unwilling to break silence or to leave his cell; but through the window of his little cell he gave the kiss of peace to the mad man. I speak of an unheard-of thing. As soon as the lips of the holy man had touched the madman, he was perfectly restored to health, praising God and Saint Romuald. All who were present marveled that, after such ferocity and madness, he was so suddenly changed to such wisdom and gentleness. breathed upon by a gentle spirit The one who had been cured related afterward, saying: "When I merited to touch the sacred lips of the blessed man, I immediately felt proceeding from his mouth, as it were, a spirit of powerful fragrance, which, blowing through my entire face and the very crown of my head, immediately drove away all the burning heat of my fevered brain." After this was heard he heals other sick people with blessed oil or bread and became widely known, people suffering from various afflictions flocked to him in competition. The holy Father himself, maintaining inviolate silence, blessed oil or bread and offered it to the sick, and restored all to their former health.

[23] Life was lived at the hermitage of Sitria in such a manner that, from the likeness not only of the name but also of the practice, it seemed as though another Nitria had come into being. For all the hermits went barefoot, the most holy life of the monks of Sitria under him all poorly clothed and pallid, and content with the utmost deprivation of all things; some indeed, having condemned their doors shut, appeared so dead to the world that they seemed already placed in a tomb. No one drank wine there, unless perhaps one were suffering the most grievous illness. But why do I speak of those hermits, when even the monks themselves and the servants of the monks, even the keepers of the cattle, would fast, keep silence, give one another the discipline, and demand penance for any idle words?

[24] When the holy Father Romuald perceived the multitude of Brothers dwelling with him and could not endure the crowds of the sick, he wept daily and with incredible desire longed for a greater solitude. When asked by the Brothers what was troubling him and why he wept so bitterly, he at last answered: thence he secretly flees "Because I have returned again to the world and have already received my reward in my lifetime." He was therefore guarded by the Brothers lest he should flee; but he himself shortly after withdrew secretly and migrated to the estate of Classe, where there was the church of Saint Martin, which is called Insula.

[25] There indeed, on a certain day, while he was enclosed in his cell singing Compline, because there had formerly been an ancient cemetery there, he began, as often happens, to think of the dead; and immediately a great horror of phantasmal illusion invaded his mind. And behold, malignant spirits, entering his cell with sudden force, immediately threw him to the ground he is beaten by demons and struck him with monstrous violence, inflicting the harshest blows upon limbs already exhausted by long fasting. At length Romuald, visited by divine grace amid the very wounds of persecution, burst forth into this cry: "Dear Jesus, sweet Jesus, why have you forsaken me? whom he puts to flight by invoking Jesus Have you utterly delivered me into the hands of my enemies?" At these words all the wicked spirits were put to flight by divine power, and immediately such great compunction of divine love kindled Romuald's breast that his whole heart melted into tears like wax, and is filled with a sense of devotion, and immediately healed and he felt nothing of the many wounds of his injured body. At once, sound and strong, he rose from the ground, and although the blood still impeded him, he returned to the same verse of the Psalm where he had left off; nor on this account did he wish to leave his cell, but, like a strong soldier of Christ made more robust by his accustomed warfare, he taunted the demons, saying: he voluntarily provokes them "Behold, I am ready! Come, and if there is any strength in you, show it! Are you now utterly failing? Are you now conquered, wretches?"

[26] On a certain occasion, while the holy Father Romuald was resting in his cell according to his custom and had a fire within, the flames suddenly seized the narrow walls of the cell; then, climbing high, they began to rage more freely over the roof. The holy man, immediately awakened, he extinguishes a fire by prayers did not rush outside, did not throw water, did not, as is customary, pull apart the shingles of the roof, nor was he driven by any effort to pant at extinguishing the flames; but he only poured forth prayer with tears to the Lord, and immediately the divine power extinguished the hissing globes of fire.

a The common name of this monastery is Sitrio, as indicated in chapter 15 of the earlier Life, letter d.

b Concerning the Egyptian mountain and village of Nitria, see the discussion at chapter 18 of the earlier Life, letter b.

c Haeften gathers much that is excellent concerning the practice, rite, and fruit of the discipline or voluntary self-flagellation in Monastic Disquisition, book 8, treatise 5.

d Shingles are what are more commonly called scandulae. Isidore, book 19 of the Origins, chapter 19: "Shingles, so called because they are split, that is, divided."

CHAPTER VI

Wandering Is Shameful and Harmful for Monks and Hermits.

[27] Learn also, O monk, if you wish to overcome demons, if you wish to extinguish the fire of the flesh and the burning of lust, to maintain stability in the cell, to seek the seclusion of solitude, to firmly close your ears and eyes from the vanity of secular affairs, to despise the conversations of carnal men ... which are more for destruction than for edification; the cell is a fountain of piety for the monk for the saying of Solomon is true: "He who touches pitch shall be defiled by it." Gather yourself within the chamber of your cell; set the bars of strict discipline against all the senses of your body. Sirach 13:1 For a spring that is enclosed on every side so that it may not pour forth is raised by its waters flowing upward; on the contrary, one that is led away through many channels in this direction and that is soon dried up by the heat of the sun. If, then, when David walked on the roof of the royal house, closed windows had stood in his way, he would never have burned with lust for Bathsheba. But because he did not keep his eye under guard, wandering is an occasion of sin he too afterward plunged headlong into the monstrous abyss of crime. For, his steps having slipped, he experienced the fall of his entire self while he loosened the bridle of his gaze alone. To which that saying of Jeremiah most aptly applies: "My eye," he says, "has plundered my soul." Lamentations 3:51 If, therefore, so sublime a pillar of heaven as David fell most grievously on account of the wandering of his eyes alone, what is to be thought of vagrant monks who, wandering continuously through the world, occupy themselves with their sight and hearing and all their senses in the vanities of the world?

[28] What distance there is between monks who love stability and those who pour themselves out by wandering through external things is taught us in the two sons of the holy Isaac. For it is written: "Esau was a man skilled in hunting, but Jacob a simple man dwelling in tents"; the same is clear in the quiet and solitary Jacob and the wandering Esau but the latter, prudently simple, received his father's blessing; the former, foolishly skilled, heard that he would live by the sword and serve his brother. Genesis 25:27 The latter, had he not confined himself within the enclosure of his domestic hearth, would not have received the primacy of singular privilege; the former, had he not poured himself out, unstable, through external things, would by no means have lost the mystery of his father's blessing. The latter maintained the stability of domestic quiet and, by the grace of God, entered into the rights of another; the former, worn out by the labor of hunting, lost even what rightfully belonged to him. Lest monks, however, be able to raise the shield of excuse -- those who, wandering through the world, say they are performing obedience -- let them not be ignorant that Esau too, going out to hunt, obeyed his father's commands, and yet did not receive the rewards of the hoped-for blessing. nor does the pretext of obedience excuse the wanderers Thus a monk who willingly carries out something of his own will sins gravely, even if he appears on the surface to obey the commands of his Superior. He, therefore, who by wandering outside satisfies his own will and yet claims to obey his Prelate, let him know that God gives credence not so much to their colored words as he judges the hidden things of men according to conscience. Let the monk therefore cease, with Esau, to burst frequently from the cloisters of his monastery; let him cease, with him, to entangle himself in secular affairs under the guise of obedience, lest at some time he should mourn with him that he is an exile from the divine blessing, he who follows the author of harmful wandering. With Jacob, therefore, let him make himself domestic; with Jacob let him live stably in tents, so that for God, who is truly the father of the elect, he may prepare the food of good works.

[29] But among all classes of men who deviate from their commitment, this displeases God not moderately: that certain ones seem to have been mixed in with the most holy hermits whom the same pestilential disease of wandering agitates and the demon of instability vexes. wandering is especially shameful and harmful to hermits For such hermits, running about in public, just as they are held in ill repute among the people, so too, returning from the world, they are strangers to the light of divine grace. For whoever desires to reach that inaccessible light with the gaze of the mind, it is necessary for him to purge his interior eyes through long-standing stability from every stain of worldly activity, lest, while they raise their eyes to contemplate the highest things, the dust of earthly conversation should stand in the way, and he should see rather the darkness of the world he had left behind than apprehend the light toward which he strives. For the solitary life becomes the more austere for the hermit himself the more he is drawn back by his ingrained habit of wandering, so that the eremitic strictness is a most grievous difficulty, making their profession bitter for them and the cell itself seems to be an object of horror. For habit makes the hermit's cell sweet; wandering makes it seem horrible. For wandering hermits the cell is a prison; for those who remain, it is a pleasant chamber. Silence renders the stable hermit wakeful; but sleep oppresses the one who comes from outside. Frequent conversation begets blindness in the mind of the hermit; but secret withdrawal illumines and guards the soul. The recounting of secular affairs makes the hermit's soul liable to the passions of evil desire; the assiduous meditation on sacred speech renders it dead to the world. The poverty of the hermit is the security of the mind; security, moreover, is the mother of purity. Conversely, an abundance of temporal things begets the thorns of anxiety; the fruit of solitude is sweet and manifold anxiety, moreover, is the root of distress. Unwashed feet, neglected hands, unkempt hair are, as it were, a kind of anchor for the hermit to remain continually in his cell; on the contrary, a fine garment and the dainty composition of the body are the kindling and occasion for going forth in public. Whoever, therefore, wishes the eremitic life to become sweet must certainly persevere in it with a constant mind; nor should he alternate his course, if he wishes to bear the sweet yoke of the Lord in peace. For the eremitic life, when continued, is indeed a refreshment; but when interrupted, it seems to be a torment. Moreover, by continuous seclusion the soul is illumined, vices are laid bare, and whatever had been hidden from the hermit about himself is revealed; because when a fish is drawn from the water, it immediately dies; so a hermit placed outside his cell is, before God, dead in soul.

[30] For often the hermit, a servant of Christ, is deceived by demons when he is importunately invited to make peace or to do something beneficial for the hermitage: drawn from the hermitage under the vain pretext of utility for demons exaggerate the imminent danger and common peril unless he goes forth; and if he does go forth, they falsely assure him that everything will turn out according to the judgment of his will and to happy outcomes. For the ancient enemy, seeing the soldier of Christ positioned in the line of holy combat and unable to grow lukewarm from the fervor of his purpose in any other way, contrives to deceive him by the false appearance of more abundant fruits of the hermitage, so that while the gain of the hermitage receives more attention, the good of the soul is postponed for a time, as if by dispensation. But he who has frequently experienced the habit of the lying devil prudently knows both to reject the vain inventions of those who suggest and to guard himself from the exercise of fruitless labor. For among seculars, the authority of the absent hermit is weighty; but if he be present, he is judged to be of no account. they also lose their authority among seculars For among seculars, every hermit is like a painting: a painting, if it stands far off, is eagerly looked upon; but if it be near, it is judged contemptible. And every hermit is a source of fear to seculars when absent, but seems to be an object of contempt when present. But the ancient enemy, riding those whom he directs by the evil habit of wandering as though he were a companion on horseback, presses them with importunate spurs of wandering, so that they, returning to the vanity of the world, may themselves perish and may also drag others with them to the torments of hell.

[31] For from this poisoned root of instability so many sins arise that in whomever it is known to thrive, he is stripped of every fruit of monastic perfection like a barren tree. For this sin of wandering is of such violence that all monstrous vices are believed to burst forth from it. For, to mention a few from many: a monk on the road cannot keep a fast, because the hospitality of others does not allow it; he does not chant wisely, wandering impedes the practice of all virtues because the talkativeness of travelling companions hinders him; he does not apply himself to night vigils, because the privacy of solitude is lacking; he does not labor in bending his knees, because the toil of the journey does not accord with the zeal of holy devotion; he is by no means constrained under the censure of silence, because, with pressing matters arising, he is unbridled even unwillingly through much speaking. What shall I say -- that he has no time for reading and prayer, since the pressing necessity of earthly business invites him? Charity in him is diminished, because a mind that receives the winds of so many secular activities grows lukewarm from the fervor of God's love. His chastity of mind also suffers its own loss, because it is assailed by the war of concupiscence through the sight of women that he contemplates externally. The strength of patience also is broken when sudden misfortunes present themselves that he cannot bear with equanimity. Sobriety is not maintained, because while the attentiveness of hospitality is shown with richer foods, and while he thinks it inhuman not to condescend to the entreaties of those who invite him, it delights him to indulge his belly softly under the appearance of charity. He does not have the compunction of tears with which to bewail sins, because a dry mind, full of the mire of earthly thoughts, and begets hardness of heart because it does not merit to be drenched with the dew of the Holy Spirit, withers and sheds no tears through the eyes. He grieves in the world, is anxious and pants; but because he cannot weep over his own wretchedness, he remains filled with a more bitter pain of sorrow. Thus the unhappy vagrant hermit, since he both sees himself pitiable and yet cannot weep, let him recognize from the very hardness of his heart how far he is from the salvation of his soul; since to weep is the only way by which a sinner can come to pardon; therefore, when the hermit cannot bewail his guilt, it seems to him that he has not yet set foot on the road by which he might arrive at pardon.

[32] But if perhaps he sometimes preaches to many people from outside, vainglory immediately creeps in and, as if emerging from ambush, slays the hermit who was healing others. nor does it allow good things to be accomplished If, however, guarding against this, he keeps himself under silence, he is ashamed that he can accomplish none of the things for whose sake he came. If he maintains the appearance of sober gravity, as is fitting, he greatly fears lest he thereby incur the sin of hypocrisy; if, however, he relaxes from the rigor of his mortification into levity, here too he is much less secure, lest by his example he destroy others. If at some time he wishes to form concord of peace among the discordant, if he speaks the truth rightly, he will never reconcile them; but if he consents to use falsehood, he immediately falls into the abyss of sin; and when he wishes to rebuke sinners, let him know that he stirs up the hatred of all against himself. But to see and be silent is nothing other than to consent to those who act wickedly. For this world is so thickly set with the snares of treachery that whoever is a religious and desires to live innocently ought to abstain from its traffic; for if he frequently treads its road, he does not escape the prepared snares of treachery.

[33] When, however, he returns to the cloister, immediately, as it were, a crowd of all the things he saw and heard outside accompanies him; and afterward fills the soul with distractions and especially if he has begun to devote himself to prayer, behold, the phantasms of thoughts, behold, the images of things he had seen in the world -- so that, stationed in whatever corner, he seems to himself to be present at the amusements of seculars, or to be sitting among litigants. And sometimes the wretched hermit resists vain and worldly thoughts and tries, as it were, to drive away circling flies; but they, as soon as they withdraw, immediately return; the moment they are repelled, they stand by again, as though they wished to seize their fugitive and lead him back into their own servitude. Then the unhappy hermit learns how badly he acted in idly allowing himself to wander through the world, since, with his heart hardened like a stone, he is able neither to burst into tears nor to see light after darkness. He pants with what strength he can to strive toward the heights, and with languor but, weighed down by the phantasies of worldly thoughts, he is forced to lie despairing upon the earth; for as to hermits who, having spurned the cloisters of divine service, return to the millstone of worldly turmoil -- what great evils they do to their own damnation, how miserably they live -- let those who wish relate. To me it seems more advisable to bewail them with the tears of compassionate pity than to describe with a pen the deeds of their execrable way of life.

a This is not from Solomon but from Jesus the son of Sirach, Ecclesiasticus 13.

CHAPTER VII

Ownership Condemned in Monks and Hermits.

[34] And because this is the rule of true charity and fraternity, that Prelates should so cherish their subjects with the love of mutual affection that, if there is anything reprehensible in them, they should not hide the hand of correction (for that authority is proven useful and honorable which, while it brings everything into the open, both corrects what needs correcting and guards with the mutual love of purity what is sound; and so it happens that, while the fault of subjects is corrected, greater grace from God is heaped upon the Prelate who corrects) -- therefore the holy Father Romuald, Saint Romuald rebukes monk-proprietors while he presided over the monastery of Classe and held the office of Abbot there, fixing the eyes of his heart upon heaven, did not fear to displease his subjects in order to please God; but he harshly rebuked all transgressors of the Order and all monk-proprietors, and corrected them more sharply, and called forth the precepts of the Rule in testimony for their confusion. And while he vehemently insisted on reproving their vices, they, however, counted the Father's words as nothing; soon he departs, being otherwise about to be killed by them at last, unable to endure correction, while they scorned to amend their own lives, they began to think about the death of the Father who was correcting them.

[35] But the holy Father, not fearing death but taking care lest they commit so grave a sin, wisely left them, and, having laid aside the office of Abbot, departed from there alone. Coming to the territory of Bagno, he remained there for no small time, where he also built a monastery in honor of the Blessed Archangel Michael, in which, having appointed monks and an Abbot, he himself entered a place of enclosure in a small cell not far from the Castle of Verghereta. But when the aforesaid monks of Saint Michael, walking on the broad path, were living in private ownership rebuking others and were not keeping the Rule they had professed, the holy Father rebuked them through messengers and letters with paternal concern and frequently admonished them not to hoard money. They, however, having formed a conspiracy against the holy Father, in the winter time and on one of the nights, all together with staffs and clubs, broke into his cell, he is cruelly beaten by them and, having thrown the old man to the ground, struck him with the most cruel blows and, having stripped him of everything, shamefully cast him out, half-dead, beyond his cell.

[36] When they had returned to their quarters, leaving him half-alive, the holy Father, opening his eyes and seeing no one, gathering his strength and barely rising from the ground, began to weep, and, brushing away the snow with his staff, spoke to himself in these words, saying: "Take this, Romuald, what you sought. Indeed you suffer these things justly, because, not content with your own salvation, you were always anxious for the salvation of others." And so, weeping and lamenting, drenching the snow with his tears, with feet bare, as he was, upon ice and snow, he departed from there by night. But divine vengeance immediately followed those unhappy parricide monks. And since there is no other place to relate this, let me say this at last, to the terror of those who despise their master. For on the following night, while the aforesaid monks were resting as usual, who are divinely punished as a great quantity of snow descended, suddenly the fabric of the entire building collapsed upon them and crushed them all together.

[37] The holy Father Romuald, returning to solitude and having built himself a cell, began to live in solitude and to shine with great miracles. For a certain proud and puffed-up Count, having sent his parasites, seized a cow belonging to a certain poor man, he shines with miracles whose flesh he had prepared for his dinner with great greediness of appetite. And behold, that poor farmer hastened into the cell of Romuald, he asks the Count to restore what was taken crying out the loss of his property with clamorous shouts, lamenting that his hope and the support of his household had been taken away. The holy Romuald therefore sent a messenger to the same Count, humbly asking that he return the animal to the poor man. threatening vengeance if he does not comply If he should not do so, he would without doubt sustain divine vengeance. The proud Count scorned his prayers and, the table having been set, sat down to dinner; and behold, at the very beginning of his eating, the Count cut off a piece of beef and put it in his mouth, and it immediately stuck so immovably in his throat that it could neither descend to his insides nor be ejected; which soon followed and so, between the hands of his servants, he died a cruel death; and with the very thing by which he had wished to satisfy the appetite of his flesh against the servant of God, by the just judgment of God he lost his fleshly life while still fasting.

[38] After his death, the holy Father Romuald, wishing to leave monks and hermits an example of poverty, for three continuous years dug the earth with a hoe, and sowed wheat with his own hands. Reaping it and threshing it with a rod, he lived by the labor of his own hands. He who indeed exercised agriculture thereby doubled for himself the weight of his fasting. he cultivates a field for three years

[39] But we monks and hermits who own property, who are called renouncers of the world, invective against monk-proprietors why do we return again to the world like dogs to their vomit? Why do we not fear to seek back the money that no one had previously forbidden us to possess? For we ourselves brought it about that the money in our possession should no longer be ours, and that what was ours by right should pass into common ownership. What counsel was it, then, to bring ourselves into so perilous a contest and to fight against the Rule and the sentence of the holy Gospel? Who, I ask, compelled Ananias and Sapphira to renounce their own possessions? But because each of them retained a portion of the money to sustain, as it were, a long life, they did not escape the sentence of sudden death. And because they were by no means content to live according to the rule of those who had renounced, they were compelled, in accordance with the punishment of transgressors, to expire unhappily. more gravely than Ananias and Sapphira And indeed they, as newcomers to the faith and recently converted, sinned simply and, by God's strict yet merciful judgment, were punished, we believe, by the death of their bodies alone and not of their souls. But we, who know all the precepts of the Gospel and have promised to live according to the Rule, what shall we say before the tribunal of Christ, or what kind of excuse shall we be able to find? are to be punished For if a denarius is still enclosed in our purse, if any amount of money whatsoever is reserved to the injury of God, what are we to hear on the day of judgment except that terrible word: "Depart from me, you cursed, into everlasting fire!" Matthew 25:41

[40] For if, as though storing up carnal profit for future sustenance, while providing for ourselves in the future we hold on to money, we show ourselves to be empty of the treasure of faith. forgetful of their profession And while we break the profession that we made with Christ, we may rather fear the torments of violated faith than hope for rewards from our religious life. For in a profession, the pact made between two parties proceeds from a voice on each side, so that whoever transgresses should sustain the penalty of the violated profession. In our profession, however, by which we made a pact with God, our voice was certainly this: "That, following Christ, we promised to leave the world and to keep poverty." and of the hundredfold promised by God But the divine voice consequently responded to this: "Amen I say to you, everyone who has left father or mother or fields for the sake of my name shall receive a hundredfold and shall possess eternal life." Matthew 19:29 Behold, we have heard that not just any kind of gifts are promised to perfect monks, but heavenly riches and eternal life are pledged. And indeed it was fitting that this change of the right hand of the Most High should take place, so that those who have been made poor for Christ might now, made rich with him, reign in eternal life as senators of the heavenly court. But he who returns to the earthly things he has left behind, just as he is estranged from the world, so shall he be estranged from the heavenly kingdom -- a foolish traveler indeed, who can neither return to the place from which he departed nor reach the destination he had set out for.

[41] For we have renounced the entire world; we have made God our property, and we have become his property, so that he might be our portion and we might be his inheritance. Psalm 119:57 whose inheritance is Christ For we say: "The Lord is my portion." And he says to us: "You are the work of my hands, my inheritance." Proverbs 20:21 For concerning earthly inheritance it is written: "An inheritance hastened at the beginning shall in the end lack a blessing." If, therefore, almighty God himself deigns to be our portion, what kind of wealth, I ask, is placed above such a treasure? For God is such a treasure that, if he alone be held, all riches can be possessed in him. In the breast of our Lord Jesus Christ all treasures are hidden. If, however, a monk wishes to keep money along with Christ, immediately the latter, impatient of unworthy fellowship, while he is thought to be retained, is lost, and in this manner he who has been defrauded departs from the hands of the possessor. For no one can serve God and Mammon. Therefore, O monk-proprietor, if you wish to store Christ in the chest of your heart, first shake out the coin. impatient of partnership For Christ and a coin are not suitably associated in the same receptacle. For if you enclose both together, Matthew 6:24 you will find yourself an empty possessor of one without the other. Indeed, the richer you are in money, the more grievous torments you shall sustain in hell. Because a monk who has a penny is not worth a penny. Therefore, if you have a penny, let it immediately pass into the possession of others, so that Christ may find the chest of your heart empty. For Christ God is a great guest who seeks to descend into the chest of your heart, and there he wishes to dwell alone and without companions. For he whom heaven and earth cannot contain -- how do you wish him to dwell with money in the narrow corner of your heart? Let money therefore give way, earthly money, where the heavenly treasure is admitted. For what fellowship has light with darkness, or what agreement has Christ with the Mammon of iniquity?

[42] Let money, therefore, be cast away, money that is subject to rust, moth, and theft; let the chest of your heart be empty, that it may be filled with the heavenly treasure. For where your treasure is, exhortation to perfect self-emptying there is your heart also. Because it was far more salutary to possess money held in the world than to acquire it, cast aside, with sin in a monastery. Let it therefore shame you, O monk, soldier of Christ, to grow rich with perishable money in the cloister, lest you be compelled to burn naked and destitute with perpetual fire in hell. And you who were unwilling to live poor with Christ in a monastery may be compelled, rich but without Christ, a slave of money, to perish forever with the devil. You have heard, therefore, O money-worshipping monk, what avarice begets for you; you have heard to what end avarice leads you. For it is just that he whose mind now burns with avarice should afterward have his body and soul consumed in eternal punishment. Therefore, whoever desires to meet the poverty of the future should seek true riches. Let him strive with his whole heart to seek that precious treasure, Jesus Christ our Lord, who is both the life of men and the eternity of angels. Store him up, I say, and hope must be placed in God in the chest of your heart; cast upon him all the anxiety of your need; delight in him through the conversation of assiduous prayer; refresh yourself in him with the continual feasts of holy thoughts. Let him be your food; he himself will be your garment. But if it should happen that you lack some external comfort, do not hesitate at all, do not distrust at all his firm promise by which he pledges, saying: who promised the necessities "Seek first the kingdom of God, and all things shall be added unto you." For he who commanded abundant streams of water to flow from a dry rock for the thirsty people, and who was able to supply heavenly manna over long spans of years to the hungry -- do you think he will not be able to provide the necessities of life for one monk constantly attending to his service? Matthew 6:33 and formerly provided for the Israelites And he who for the course of forty years preserved the garments of that infinite multitude unharmed -- will it perhaps be difficult for him to prepare new garments for you when the old ones are worn out?

[43] We indeed, we of little faith, compel Christ to be stingy; but he abandons those who distrust because the distrust of the fainthearted makes Christ poor. But full faith experiences him as rich and generous in bestowing gifts. Only take care, O monk, to exercise yourself in those things he has commanded, and let no doubt at all remain concerning those things he has promised. Let the collector be confident where the debtor is ready to pay. There is no reason for distrust where the promiser is one who never lies. Moreover, in that life of true blessedness, how great and how excellent will be the things given to you -- it is not, I confess, within my powers to discuss, nor within my capacity to enumerate. Let it suffice to state this alone as a summary of inexpressible merits: that good monks who have left the world and have not held personal property shall receive what eye has not seen, nor ear heard, nor has it ascended into the heart of man, what God has prepared for those who love him. 1 Corinthians 2:9

a This is Vergheretum, or Verghereta, a village in the Apennines near the sources of the river Sapis, not far from Bagno, of which mention is made here and in chapter 5, no. 27 of the earlier Life.

b What a phalanga is, we have said in the same place, letter e.

c In the earlier Life, chapter 3, no. 17, it is expressly said that this occurred while the holy man was still dwelling in the regions of Gaul.

d Haeften discusses ownership and its penalties brilliantly, book 4, treatise 7.

e Haeften, book 4, treatise 5, Disquisition 4, sets forth several formulas of Benedictine Profession, in none of which these words are found. The matter itself, however, is inculcated in various chapters of the Rule.

CHAPTER VIII

The Humility of Saint Romuald. His Desire for Martyrdom, Following the Example of Saints Adalbert and Boniface. His Conversation with Saint Henry the Emperor.

[44] Since, therefore, it has been stated summarily how monks ought to live according to the example of Saint Romuald, it must now be added how Prelates ought to be, according to the example of the same holy Father. For the world daily falls to such dregs, each day worse than itself, that not only has the monastic order collapsed from its state, but the very life of the Prelates, prostrate, so to speak, to the ground, many superiors neglect both themselves and their own languishes from its accustomed height of perfection. Rigor has perished in Prelates, the correction of subjects has vanished, and the virtue of an honorable life has already fallen, and, as though in a united formation, the whole company of all virtues has departed far away. For all seek their own interests and, having despised heavenly desire, they insatiably covet the earth. And because under the very end of the world they do not cease to gape after the world, as though, carried past the depths of the sea onto the shore, they vainly strike the earth with their oars, while, though a place of rest is freely offered them, they are painfully wearied by the superfluous effort of labor.

[45] For this reason, during the storm that had oppressed the citizens of the city of Tivoli (for the Emperor Otto was besieging the said city with his entire army: for the citizens had killed his illustrious Duke, named Masolinus, and, seizing arms, had driven the Emperor himself from their walls; therefore Saint Romuald relinquishes the abbey of Classe therefore the Emperor threatened destruction to both the citizens and the city) -- at that time the holy Father Romuald was governing the monastery of Classe. Seeing, however, that his own perfection was being somewhat diminished and that the morals of the monks were slipping more steeply into worse condition, he therefore vigorously resolved to go to the Emperor, and, though the latter was reluctant, casting down his pastoral staff, he resigned the aforesaid monastery and its care. The holy Father had, moreover, a rather fine horse, which the son of Briscam, he exchanges his horse for a donkey King of Croatia and Bulgaria, who had been made a monk by him, had given him. This horse the holy Father exchanged out of a love of humility and, a praiseworthy merchant making a profitable exchange, received a donkey. And so, having brought the little donkey (for he was so worn by fasting that he could scarcely go forth), he willingly rode even this animal, following the example of the Redeemer. he saves the city of Tivoli Coming, therefore, to the Emperor and pouring forth his prayers, he obtained peace for the citizens of the city of Tivoli and converted many from the imperial palace to the habit of holy religious life, among whom he clothed with the monastic habit the Blessed Felix Boniface, he makes many illustrious men monks the Emperor's kinsman, and Thanius, the chief of the soldiery, as well as many Germans.

[46] At the same time, Blessed Adalbert, Bishop of Prague, having been expelled from his see at Prague, came to Rome. Saint Adalbert, Bishop, visits him Hearing then the celebrated name of Saint Romuald, which was borne throughout all of Italy, he was inflamed with the desire to see him and went to him; and as soon as he saw him, having changed his former habit, he received among his disciples the habit of a monk, contemplating the order of his life and the gravity of his character, how frequent he was in prayer, how humble in receiving the Brothers, severe in correcting, eager in exhorting, and how no weakness ever broke his continence or the austerity of his food and the roughness of his garment.

[47] Furthermore, as the fame of the same Saint Adalbert, Bishop, grew brilliant at Rome in the monastery of the holy Apostle Paul outside the gate, and at the petition of the entire Bohemian people, and by the command of Pope Benedict the Eighth, he is sent back to Prague he returned to his see at Prague. But shortly afterward he was expelled from Prague by the stiff-necked Bohemian people. Taking with him two monks, namely Gaudentius and Crescentius, expelled from there he set out for the still pagan Prussians in Prussia. When he constantly preached the Catholic faith to them and they refused to hear the name of Christ, they surrounded Blessed Adalbert with an armed band he preaches in Prussia and thrust seven lances into his heart. And when the holy Bishop, thus transfixed by the lances of the faithless, standing with his arms extended in the form of a cross, prayed for them, he is crowned with martyrdom the Prussian executioners, most cruel, not yet sated with the Martyr's blood, cut off his head and, raising it on a stake, began to mock and deride it. But immediately, by divine power, the headless body of the Martyr was raised up, he carries his head in his hands and, having received his own head in his hands, returned by the same road by which he had come to Poland, and was honorably buried by the faithful in the city called Gniezno. But when the greatest and most frequent miracles shone forth at the tomb of the Martyr, he was brought with great honor to Prague, the metropolis of Bohemia, and, a reliquary having been made of gold and precious stones, he is translated to Prague the Martyr and victim of Christ was worthily placed above the high altar.

[48] When Blessed Boniface, himself also a disciple of Blessed Romuald, heard of the glorious triumph of the martyrdom of Saint Adalbert, Bishop of Prague, following his example, Saint Boniface goes to the Russians he too, inflamed with the desire for martyrdom, and having received from the Pope the office of bishop, immediately set out for the King of Russia. When he could not convert him to the faith of Christ, he ordered a great fire to be kindled, he converts the King, unharmed in the fire and, standing unharmed in the midst of the fire, by such a miracle converted the King together with his entire people to the faith. But when he came to convert the King's brother, that one immediately seized him and had him beheaded in his presence. And so he too, as a Martyr, merited the crown from Christ. Since, therefore, the deeds of the holy Martyrs and Bishops Adalbert and Boniface require their own treatment, he becomes a Martyr I wished nevertheless to commemorate them together with other disciples of Blessed Romuald, so that from their praise I might demonstrate how great and glorious their master was; so that while the eminence of the disciples sounds in the ears of the faithful, how exalted their Teacher was might be made known from the school he held.

[49] Meanwhile, the holy Father Romuald, hearing that his disciples Adalbert and Boniface had been crowned with glorious martyrdom, Saint Romuald, with the desire for martyrdom he too, inflamed with an exceeding desire for martyrdom, in order to shed his blood for Christ, having received permission from the Apostolic See, set out with twenty-four Brothers for the still pagan Hungarians. goes to the Hungarians Going forth, therefore, when they had come to the borders of Hungary, suddenly Blessed Romuald was seized with illness he is impeded by disease and could go no further. Summoning the Brothers, he said: "I perceive that it is not God's will that I proceed further"; and so he returned to Parentium. But the Bishop of the Apostolic See and the Roman citizens sent him an embassy to return, he is recalled to Italy promising that if he returned, they would do all that he commanded; but if not, they threatened the sentence of excommunication. In this way, therefore, his nursling Italy merited to recover its Romuald.

[50] And so the holy Father Romuald, with all the disciples named above, returned to the hermitage of Peretello, where he had previously dwelt. he lives most holily with his disciples There, with these and many other Brothers, including Germans, gathered together and established in individual cells, he maintained the rigor of the eremitic life with such fervor, both in himself and in others, that their life was held as wondrous by all to whom the fame of it could reach. For who would not be amazed? Who would not proclaim the change wrought by the divine right hand, when he would have seen men previously clothed in silk, indeed in gilded garments, attended by frequent throngs of servants, accustomed to every affluence of delights, now seeing them content with one coarse garment, enclosed, unshod, unkempt, and worn down by such arid abstinence? Each of them, moreover, did the work of their hands in their cells: some wrote, some carved spoons, all engaged in some work some wove cloths, and some knotted nets. O golden age of Romuald, which, though it knew not the torments of persecutors, yet was not without its long martyrdom! A golden age, I say, which among the wild beasts of mountains and forests nourished so many citizens of the heavenly Jerusalem! The holy Father, therefore, could not be deceived, who indeed underwent martyrdom according to his intention and desire, but by divine counsel was sent for the salvation of those whom he converted.

[51] For at that time, upon the death of Emperor Otto, the Emperor Henry the First took up the reins of Empire; he is summoned to Verona by Saint Henry who, coming from the regions beyond the mountains to Italy, sent Blessed Romuald a supplicatory embassy, asking that he deign to come to him at Verona, promising to do whatever he commanded, if he would not deny him his conversation. To him the holy Father deigned to come barefoot and poorly clad, dressed in broken skins, and with inviolate silence. To whom the Emperor Henry, immediately rising, from the great affection of his heart burst with tears into this exclamation, saying: "O would that my soul were in your body!" but he does not speak to him on the first day Then, beseeching him to speak with him, he was unable to obtain this on that very day. This Emperor Henry and his wife Cunegundis both remained virgins and, leading a celibate life on earth for forty years, rested in peace.

[52] On the following day, when Saint Romuald came to the Emperor's palace, on the next day behold, a multitude of Germans competed to run together from every side, bowing their heads in humble greeting, received with great honor by the courtiers and eagerly plucking small pieces of the vile fur garment with which he was clad, carefully storing them away as sacred relics to be carried to Germany. The holy Romuald, having entered to the Emperor, spoke to him at length, rebuking, beseeching, and admonishing him concerning the violence of the powerful, he instructs him with pious counsel the oppression of the poor, the restoration of the rights of Churches, and the conversion of pagans and infidels. For this reason, the Emperor Henry himself gave his own sister, named Gisela, to Stephen, King of Hungary, still a pagan, as his wife; and through this marriage he converted the said King of Hungary together with his entire kingdom to the Christian faith.

a At chapter 8 of the earlier Life, no. 39, letter b, we said he was the son of Busclavus, or Boleslaus Chabri, the first King of Poland.

b The author seems to make this a second name of Saint Boniface; unless one prefer that it means "fortunate" or "blessed," just as Blessed Peter Damian calls him a "most fortunate Martyr."

c Blessed Peter Damian calls him Thammus.

d Saint Adalbert did not receive the monastic habit from Saint Romuald. For he came to Rome (as Baronius records in the Annals) in the year 983. Going to Jerusalem, he turned aside to Monte Cassino; the Abbot and monks dissuade him from the pilgrimage; but when he was honored by them as a Bishop ...

e Saint Adalbert did not live at Rome in the monastery of Saint Paul, but (as we have said) in that of Saint Boniface, which is now called Saint Alexius, and had recently been established on the Aventine by Sergius, Bishop of Damascus, with the approval of Benedict VII; it is now held by the Hieronymites.

f It was not Benedict VIII, who was not created Pontiff until the year 1012 or 1013, who ordered Saint Adalbert to return to Prague, nor indeed Benedict VII, who died in 984, but John XV, and this a second time; however, whether when he came to Italy the second time and returned thence to Prague, Saint Romuald was in Italy, and was greeted by him on the way, I dare neither deny nor affirm.

g This man became the first Archbishop of Gniezno, as Ditmarus, who was living at the time, writes in book 4 of the Chronicle ...

h Rather, the sacred body was ransomed at a price from the barbarians by Boleslaus, King of Poland, as we shall say in its proper place.

i This was done by Bretislaus, Duke of Bohemia, and Severus, Bishop of Prague, around the year 1039 ...

k Already before this, King Geisa had received the Christian faith, as had his son Saint Stephen; but among so numerous a people, those who still needed instruction were not lacking.

l Where this is situated, Blessed Peter Damian indicates, calling it Pereum, although some manuscripts have Piretum and Peretum.

m In the Life of Saint Deicola on the 18th of January, chapter 4, no. 20: "He wished to remove his birrus, which the Greeks call amphibalum, for the sake of cooling himself." From which passage it is clear that it was not an inner tunic.

n Rightly the first Emperor, for his great-grandfather Henry the Fowler was King of Germany, not Emperor. The sons of the Fowler were Otto, Henry, and Saint Bruno; when the son and grandson of Otto died, the grandson of Henry reigned by the aid of Christ and by hereditary right.

o We shall give the Life of Saint Cunegundis on the 3rd of March.

p If, as is said, Saint Henry died in his fifty-second year of age, it would follow from this that he contracted his marriage at the age of twelve.

q She is more commonly called Gissa or Gisela; she is numbered among the Saints by some, as we said on the 1st of February and shall say on the 7th of May.

r We shall give the Life of Saint Stephen, King, on the 20th of August.

CHAPTER IX

The Negligence and Luxury of Prelates Rebuked.

[53] What will bad Prelates say to this, who, dispersed in worldly affairs, receive one thing from the honor of their prelacy and do another in practice? Behold, their subjects offend God, and they are silent; they lie in wicked deeds, and they do not extend the hand of correction. Daily their subjects perish through many wickednesses, and they negligently watch them heading toward hell. Prelates ought to correct the sins of their subjects But how can bad Prelates correct the life of their subjects when they neglect even their own? Because, intent upon secular pomps and carnal delights, they will be condemned so much the more gravely in hell as they live more pleasurably in this world. For Prelates ought not to dissemble the vices of offending subjects but to rebuke them; not to tolerate them but to correct them, so that those whom the divine fear does not recall from evil may at least be restrained from sin by temporal punishment. For just as those who correct the faults of their subjects are worthy of blessing, so equally are those who flatter sinners subject to a curse. For the guilt of the deed lies also with him who neglects to amend what he can; and when a Prelate is unwilling to rebuke offenders, he undoubtedly kills them by his silence.

[54] Hence it is that the Lord himself, when the entire Israelite people was held guilty of equal crime, was indeed silent concerning the people, but raised himself in the fury of due vengeance against the leaders alone. lest they be punished for them For he said in anger to Moses: "Take all the princes of the people and hang them against the sun on gibbets, so that my fury may be turned away from you." Numbers 25:4 But what is to be understood from all these things, except that a Prelate who corrects and punishes the sins of his subjects without doubt merits the peace and grace of God, not only for himself but also for his subjects? Whence the divine voice says: "Phinehas has turned away my wrath from the children of Israel because he was moved by my zeal against them, so that I might not destroy them." ibid. v. 11, 13 And it adds: "Behold, I give him my covenant of peace; and it shall be for him and for his seed a covenant of an everlasting priesthood, because he was zealous for his God on behalf of Israel." What shall I say of King Ahab, who, when he spared the wicked King Benadad of the Assyrians with a misguided mercy, provoked the divine sentence against himself? 1 Kings 20:42 Whence the divine word says to Ahab: "Because you have let go from your hand the man worthy of death, your soul shall be for his soul, and your people for his people." Rightly, then, must a Prelate undergo the vengeance of the heavenly Judge who neglects to exercise discipline upon his subjects. Whence also the Lord through the Prophet threatens that the blood of subjects dying in their sin shall be required from the hands of Prelates. Ezekiel 33:6

[55] But why do modern Prelates foster and not rebuke the sins of their subjects? Unless, perhaps, if I dare say it, no one confidently rebukes in another many neglect this what he knows himself to be guilty of. Indeed, it is the universal human tendency that, in what each one indulges himself, he is not vehemently angry at others. For the life of Prelates ought to be an example to their subjects. But how is the light of the world now darkened! How is the salt of the earth become insipid! Those whose life ought to have been for us the way of life, themselves perverted while they show evil example in their deeds, having become proud, are blind leaders of the blind. For what example of humility is it to live in such luxury and to go about with such pomp and given to luxury that you would say, if you saw them going about, they were not Fathers of monks but Lords of castles, not rulers of souls but Princes of provinces?

[56] Whence do we suppose this overflowing abundance of possessions comes to them, this splendor of garments, this magnificence of tables, this heap of vessels both golden and silver, avaricious from the poverty and reproaches of Christ if not from the goods of the Crucified? For what cannot be said without a miserable groan: the reproaches, the spittings, the scourges, the nails, the lance, the cross and death of Christ Jesus -- all these they melt in the furnace of avarice and squander in the acquisition of base profit; and the price paid for the whole world they hasten to enclose in their own purses, differing from Judas Iscariot in this alone: that he reckoned the value of all these things in a number of coins, while these, with a more voracious greediness, demand infinite sums of money. For these they gape with insatiable desire; for these they fear lest they lose them, and grieve when they do; in the love of these they rest; but for the souls committed to them they care absolutely nothing, neither for their fall nor for their progress. But since they have been excessively fattened from the patrimony of the Crucified -- sleek and magnificent from his patrimony fattened, swollen, and expanded -- they have no compassion for the affliction of Joseph. And so the modern Prelates glory in being ministers of Christ, yet they serve the Antichrist. They go about in honor from the goods of the Lord who do not render honor to the Lord. Hence that histrionic dress and regal apparatus which we see daily: hence gold in rings and silk in beds; hence splendid tables with delicate foods and full cups; hence banquets and drunkenness; hence the harp, the lyre, and the flute; hence overflowing wine-presses, and storehouses full, belching forth from one to another; hence casks of spiced wine; hence stuffed purses. And for these things, not for Christ, they wish to be Prelates, Abbots, Priors, Provosts, and Deans.

[57] But woe to the holy Church of God from the leaven of the scribes and Pharisees, persecuting the Church that is, of bad Prelates. Today a putrid corruption creeps through the whole body of the Church, and the more widely, the more desperately; and the more dangerously, the more deeply. For if a manifest heretic rose up against the Church, more than pagans and heretics he would be cast out and would wither; if a violent pagan, she would perhaps hide herself from him. But now whom will she cast out, or from whom will she hide? All Prelates are, as it were, friends, and all are enemies of the Church, because all seek their own interests and not those of Jesus Christ. Therefore, grieving and sorrowing, the holy Mother Church cries out: "And behold, in peace my bitterness is most bitter." Bitter first from the pagans in the slaying of Martyrs, more bitter afterward in the conflict of heretics, but today most bitter in the evil morals of Prelates. Isaiah 38:17 But why does she say "In peace"? Because today there is peace, yet there is no peace. There is peace from the pagans, peace from the heretics; but there is no peace from bad Prelates. Whence the voice of the lamenting Church: "I have nourished and raised up sons, but they have despised me." Isaiah 1:2 They have despised and stained the Church by their shameful life, their shameful gain, and their shameful commerce. For the proud mind of the Prelates, heedless of danger, always seeks to ascend to higher dignities, nor is it terrified except by the descent after the deed. For the higher they ascend, the more grievously they descend into hell.

[58] For the Lord has placed the Prelates of his Church as guardians and shepherds of his sheep, Prelates ought to love Christ and he wills that they render an account to him for each individual sheep. If they should lose one, immediately the devil will command them, sold, to be placed in the prison of hell. Therefore, when he entrusted his sheep to Blessed Peter, how attentively he admonished him three times, saying: "Peter, do you love me? Feed my sheep" -- as if to say: "Unless you love me more than your possessions, more than your friends, more than yourself, by no means take up this charge, nor involve yourself with my sheep, for which indeed my blood was shed." John 21:17 A terrible saying, one that could shake the hearts even of the proudest. to feed their subjects Therefore, take heed to yourselves, Prelates, whoever you are who have undertaken to feed the sheep of Christ: feed them, as you must, in the pastures of the Scriptures and in the law of the commandments of God. But there are commandments with various food that are imposed upon hard and carnal souls, from the law of life and discipline; and there are the herbs of dispensations that are set before the weak and faint of heart, out of regard for mercy; and there are the solid and strong counsels that are proposed to the healthy and to those who have their senses exercised for the discernment of good and evil. For to little ones, as to lambs, the drink of encouragement is given as milk, not as solid food.

[59] To this end, good and diligent Shepherds do not cease to fatten their flock, especially by example with good examples, and with their own rather than with those of others. For if they set forth the examples of others and not their own, it is a disgrace to them, and the flock does not profit. For if a Prelate sets before his sheep -- that is, his subjects -- the meekness of Moses, the patience of Job, the mercy of Samuel, and the holiness of Jeremiah, while he himself is impatient, harsh, and by no means holy, his word will have less savor, and the subjects will not receive it. But if the Prelate is ignorant and unlearned, and with teaching how, I ask, will he lead the Lord's flocks out into the pasture of divine eloquence? But even if he be learned, yet not of good life, there is reason to fear lest his bad life harm and destroy the sheep of Christ. For examples are more powerful than words. Strive, therefore, O Prelate -- for I address you at close quarters -- that you may also precede by your good life those subjects whom you surpass by the office of your prelacy. For it is good teaching to provide food for subjects while the provider himself persists in the rigor of fasting. That Prelate teaches wakefulness most excellently who, rising first, rouses others by ringing the bell. Most eloquently, while the Prelate is silent and prays, he commends silence to the Brothers. A Prelate discusses fruitfully about the austerity of garments when he himself is disfigured by a vile vestment; and a Prelate profitably commends the observance of the Rule when he himself is the first to keep the entire Rule.

a He was the king of that Syria whose capital was Damascus.

b This is taken from Saint Bernard, chapter 10 of the Apology on the Life and Morals of Monks; from which, and from the treatise on the Morals of Bishops, the author has transcribed many things into this Life.

CHAPTER X

Description of Camaldoli. The Hospitality and Miracles of Romuald.

[60] For the eremitic life is that which, tending above all Orders toward the highest things, already places the one who keeps it in the homeland, the eremitic life is the most perfect and already in some measure consoles the one who still labors with rest. Yet holy hermits never fail to carry the cross after Jesus, for they both repress their own wills and daily contend against the temptations of their thoughts. This is the life that takes away the opportunity of sinning and imposes the necessity of applying oneself to good works. Solomon describes it with a faithful pen, saying: "Many daughters have gathered riches; you have surpassed them all." Proverbs 31:29 This eremitic life Elijah began in the Old Testament, and Elisha, having increased the number of disciples, expanded it. In the New Testament, in a like order, commended in the Old and New Testaments Paul and Anthony lived thus: Paul dwelt alone in the wilderness, and Anthony nourished many disciples in this profession. Although this too is certainly not unknown: that Moses, under the very beginning of the ancient law, led the people for forty years through the deserts of the wilderness, and for the same number of days our Lord himself personally consecrated the wilderness. John the Baptist also stood forth as a champion of this profession, who resolved to live in the wilderness without human sustenance, by no human power.

[61] This eremitic life our holy Father Romuald laudably maintained for ninety-seven years and persevered in the eremitic commitment until the end. Saint Romuald For at the time when Pope Sylvester the Second, who was a Gaul by birth and was first called Gillibertus, Archbishop of Rheims, then Archbishop of Ravenna, and finally Pope Sylvester the Second -- this man first recalled Saint Romuald to Italy from the borders of Parentium. And so the holy Father, coming to Romagna, in the time of Sylvester II ascended the highest mountain of the Apennines, surveying the Alps in a circuit, desiring to find a suitable place for hermits. A certain man named Maldulus met him, saying that he had a pleasant place in the Alps, called by its customary name Campum Bellum. in a place given to him by Maldulus This he offered to Blessed Romuald, insistently requesting that it be called Camalduli in his name. While he rested there wearily, he saw, like Jacob, a lofty ladder, touching heaven as it were with its summit, up which a multitude of monks in white seemed to ascend into heaven. moved by the vision of the ladder Immediately the holy Father, as though illuminated by a divine oracle, built a church of wondrous beauty in that same place, which Theodaldus, Bishop of Arezzo, consecrated in honor of the Savior. he builds a church and five cells Around the same church he built five cells and placed the same number of hermits there.

[62] This sacred hermitage of Camaldoli is in Italy, in the region of Romagna, a day's journey from the city of Arezzo, there are now 24 cells in which there are twenty-four separate cells of hermits. Some hermits are open, while others are enclosed. All the hermits, however, fast throughout the entire year on bread and water three days each week, with bare feet, sitting on the ground; except during the two Lents, in which only on Sunday and Thursday is the hermits given only one cooked dish. the prayers and abstinence of the hermits The enclosed hermits, moreover, recite the entire Psalter daily; the open hermits always recite half, under the obedience of one superior, without personal possessions, clothed in hairshirts and with disciplines in the hidden cells, on three days of the week, they maintain inviolate silence.

[63] Around the said hermitage is a most beautiful forest of fir trees, for the space of one Italian mile; the surrounding forest is inaccessible to women no woman can enter this forest under penalty of excommunication imposed by the sentence of the Lord Pope; because the most reverend Father and Lord in Christ, Cardinal Ugolino of Ostia, came to the said hermitage of Camaldoli with great devotion, and there at his own expense built himself a cell with a chapel, which he consecrated in honor of the Blessed Virgin Mary, and in it he dwelt as a recluse for a long time. During that same period, upon the death of Pope Honorius III, the aforesaid Lord Cardinal was elected Pope, and the name Gregory IX was given to him; the Cell of the Pope, of Gregory IX, honored with Indulgences he was then conducted to Rome with immense honor and placed upon the throne of Blessed Peter. And for this reason, his aforesaid cell is called the Cell of the Pope to the present day; in which cell the aforesaid Pope Gregory IX granted full indulgences, both from punishment and from guilt, to all who are truly penitent, confessed, and contrite, just as at Rome in the church of the Blessed Apostle Peter, to endure in perpetuity. This Pope Gregory IX compiled and published the books of the Decretals and entrusted them to the University of Bologna. Furthermore, he solemnly canonized Blessed Elizabeth at Perugia and excommunicated the Emperor Frederick.

[64] After these things, the holy Father Romuald, descending from the said hermitage a distance of two Italian miles, found a good spring, he builds the monastery of Buon-Fonte and there constructed one building and established one monk with three lay brothers, for the reception and charitable refreshment of arriving guests, so that the aforesaid sacred hermitage of Camaldoli might always be peaceful and removed from all secular commotion. for receiving guests In the aforesaid hospice of Fonte-Buono, a most beautiful church was built, which the aforesaid Lord Pope Gregory IX consecrated with his own hands to the honor of God and the holy Martyrs Donatus and Hilarianus.

[65] After these things, the holy Father Romuald was returning to the aforesaid hermitage of Camaldoli, but, weary in the middle of the journey, he rested a little upon a large rock. [the devil, threatening him, is put to flight by the name of Jesus, his footprints being impressed in the rock] The devil, seizing him by the cowl, tried to hurl him into the nearby gorge of the river. But Romuald grasped the aforesaid rock with his hands and impressed the marks of his hands and feet into the hard stone as if it were soft wax. When he had cried out the name of Jesus, before his eyes, by a sudden opening of the earth, all the fury of the devil was swallowed up.

[66] And so the holy Father, having returned to the aforesaid hermitage, immediately built himself a small cell opposite the church, in which, barefoot and with the door condemned shut, he enclosed himself. A certain immense beech tree leaned so close to his cell that if it were broken by the wind and fell, it would undoubtedly crush the entire cell. a tree about to fall on his cell The holy Father ordered it to be cut down. When the workmen, having driven their axes all around into the very heartwood of the tree, and the tree now clearly threatened to crash upon the blessed man, all began to beg and to insist with loud cries that, even if he disregarded the cell, he should preserve himself by going outside. But he, by no means yielding to their clamor, firmly ordered them to cut the tree quickly. When the tree, having been cut, fell groaning heavily directly upon the cell and was already approaching the building, he turns it aside with the sign of the Cross the holy Father made the sign of the Cross through the window against it. Immediately the tree of immense size, as though indignant at an obstacle, was hurled in another direction with a terrible crash by divine power, so that, to the amazement of all, the cell remained unharmed. All, therefore, astounded by so great a miracle, raised joyful voices to the sky and gave immense thanks to God. Hence it is rightly concluded how great a weight the merit of the holy Father Romuald had before God, in whose sight the most weighty mass of the tree knew not how to have weight, as if it were not a tree but a straw.

a These things are evident from their Lives, which we have given on the 10th and 17th of January.

b Since this author writes above in chapter 8, no. 49, that Saint Romuald, having abandoned the Hungarian expedition, turned aside to Parentium, and was thence recalled by the Bishop of the Apostolic See, he cannot attribute this to Sylvester II, who died on the 12th of May, 1005, since Baronius, Inchofer, and others wish that journey to Hungary to have occurred later. But when he first returned from Parentium, no Pontifical command is said to have been added.

c Ughelli, volume 1 of Sacred Italy, writes that this man was the brother of Marquis Boniface of Tuscany and the uncle of the most celebrated Countess Matilda, excelling in chastity.

d Leander places it in Etruria, and most geographic maps agree.

e He was crowned in 1227, on the 21st of March; he died on the 22nd of August, 1241.

f For this work he employed the services of Saint Raymond of Pennafort, of the Order of Preachers, as has been said in his Life on the 7th of January.

h Concerning the excommunication, many times reiterated, of Frederick II, the impious and perjured Emperor, consult the same Raynaldus, who pursues these matters at length.

i These are venerated on the 7th of August; and indeed to Saint Donatus, as Patron, together with the Blessed Virgin, the Cathedral church is dedicated.

k The miracle is somewhat exaggerated; Blessed Peter Damian narrates it more simply in chapter 15, no. 74.

CHAPTER XI

The Formation of Monks, Especially of Novices.

[67] Having summoned, therefore, all and each of the hermits, the holy Father Romuald taught them that throughout the entire year they should fast three days each week on bread and water alone, recite the Psalter with canticles daily, maintain inviolate silence, administer the discipline of the lash in their cells, perform metanias and frequent genuflections, always pray with tears, he urges the rigor of penance upon his followers and, clad in the most worthless cloth, flee the vanity of the world. The holy Father himself, in order to provoke the hermits to penance by his own example, was always barefoot and enclosed in his cell, clad in the harshest hairshirt, and, except on Sunday, fasted daily on bread and water. Thus alternately the days of meager refection and the days of bitter mortification succeeded one another; and the fast of perfect abstinence was broken after vespers with half a loaf of bread and water; and he would break the alabaster jar of his body with the lashes of discipline, so that the entire hermitage of Camaldoli would be filled with the fragrance of ointments. How gloriously he lived there will then at last be related, if the teaching by which he instructed the hermits is first narrated.

[68] On three days each week, therefore, all the hermits would assemble before the cell of the man of God, whom the holy Father Romuald would teach through his window, three times a week, to each one saying: "Whoever among you, dearest sons, enters his cell to fight against the devil and is roused with fervent spirit into the field of spiritual combat, let him direct the whole purpose of his mind toward this: that he should not feel the pleasures of the flesh even for a moment, but, dead to himself and to the world at the same time, let him live. that new hermits should set two things before themselves Let him therefore prepare his soul to endure calamities and miseries and resolve to die for Christ; let him set before himself everything harsh and hard, so that when these things befall, he may not fall in fear but bear all things with equanimity. Nor let him doubt at all that if he conquers the fight of the first temptation, shortly afterward, strengthened and robust, he shall prevail over the adversaries who turn their backs. For the demon, that insidious plotter, pours out all the bile of his wickedness upon the new hermit, because he knows that if he cannot overcome the new hermit, he himself will afterward be subject to ruin; and he who does not prevail against the still-raw hermit will later succumb to the one who is exercised.

[69] Three things, moreover, are very necessary for the eremitic life: namely, quiet, silence, and fasting. Whence the ancient Fathers, our predecessors, said not without reason: "Sit in your cell and hold your tongue and your belly, let them be quiet, let them be silent, let them fast and you shall be saved." For the belly must be kept in check, lest, while it itself is immoderately filled with food, it should also infect the other members with vices. The tongue also is rightly restrained, because while it is undisciplinely loosened, the soul also is emptied of the vigor of divine grace. Therefore, whoever prepares your hands for fighting against the devil in the eremitic life, guard your mind from every earthly care, remembering that Apostolic saying: "Cast all your care upon him, for he cares for you." 1 Peter 5:7 The true hermit should hold fast to one of two things: either to always resist temptations as they enter, or to strive to eliminate those that have already entered. But it is easier to break the hostile assaults at the threshold let them resist temptation immediately than to drive out those already admitted within the walls. For if the serpent is driven away from the very entrance, all is well and nothing of what is within is contaminated. But if it has once been admitted, however great the effort afterward to compel it to withdraw, it is inevitable that something of its venom or scales must remain afterward. Therefore, be always watchful to meet the beginnings of temptation, as though armed, and dash the little ones of your thoughts against the rock, which is Christ. Be always content with vile and few garments. For what at the beginning is not without labor, yet as habit progresses, while the mortification of a lowly garment turns, as it were, into nature, it is easily tolerated. Furthermore, austerity of garments and scarcity of food expel all avarice from the heart of the hermit. For there will be no need to covet earthly things, since neither food nor clothing increases. Therefore, the scanty garments, the hardness of the bed, the roughness of food, the drinking of water, dry bread, the heavy hairshirt, the blows of the lash -- let them love austerity of garments and food these things we beginners dread with a certain horror; but those who persevere and hold out with long-suffering account them entirely easy and tolerable. For frequency mitigates harshness, and habit commends rigor.

[70] Wherefore I beseech you, my dearest sons, if at any time someone from the secular habit wishes to convert to the hermitage, [to what extent the austerity of the Rule should be set before those coming from the world] do not set before him, according to the norm of the monastery, everything that is arduous, hard, or harsh; because a mind that is still fragile is more easily broken by the rigor of the eremitic life, even if only the slightest occasion of injury is offered; and he whom the daily burden weighs down in the affliction of fasting, in the censure of silence, in the roughness of a lowly garment, easily resolves to cast down so heavy a load. But if true devotion has been evident, let the door of the way of life he requests be immediately opened to him in the hermitage. For so many monasteries, if I may speak with grief, are wrapped in such dregs that those who have entered them are found to be more vicious than those who have remained steadfastly in the world. Having entered his little cell, therefore, let him not be immediately permitted to fulfill the entire rule of the established custom; but let him long seek what, found with difficulty, he may hold more dearly.

[71] If, however, someone hastens from the Rule of a monastery to the hermitage, what should be inculcated upon those coming from the cenobium? reprehend before him, with a certain sobriety, the superstitious strictures of monastic life, the superfluous clanging of bells, the multiple harmonies of chants, and the other useless exercises; judge and moderate them with suitable deprecation, bringing forward that saying of the Apostle: "For bodily exercise is of little profit; but godliness is profitable for all things." 1 Timothy 4:8 With these and similar instructions, therefore, modestly diminish the estimation of the monastic order, so that while the structure of the accustomed life is destroyed in the mind of the hearer, the edifice of the eremitic life may be built up in him, and he who considers that he has hitherto been lying down may gird himself resolutely to stand in the hermitage.

[72] But in all these things, let each of you -- whether he is given to the reception of Brothers, or to some work, or is intent upon the meditation of the Scriptures -- frequently return to prayer and, with his body prostrate upon the earth, eremitic occupations raise his mind to heaven; by which it comes about that both contention departs and burdensome weariness withdraws from his eyes. Often let him extend his hands in prayer in the form of a Cross, so that while he strives to express the image of the holy Cross, he may more easily obtain pardon from the crucified Lord. Above all, however, let him wish to carry out perseveringly and constantly the eremitic life that he has once begun, because the certain Truth has said: "He who perseveres to the end shall be saved." Matthew 24:13

[73] With these and similar words, the holy Father Romuald, because, according to the Lord's voice, he was the light of this world, poured light into hearts and infused the fire of the word of God into the minds of the hermits. Matthew 5:14 This mystery Moses designates when he says: "The priest shall take a handful of fine flour the prayer of the hermits expressed in a figure and all the incense that is placed upon the fine flour, and shall burn it upon the altar as a most sweet odor to the Lord." For what is designated by the fine flour, if not the holy eremitic life? Leviticus 6:15 Because just as fine flour is ground between both millstones so that the bran may be separated from the wheat flour, so the holy eremitic life is pressed, as it were, between the two millstones of the ancient law and the Gospel, so that the superficiality of carnal life may be distinguished from the marrow of the spirit. By the incense, moreover, which is said to be placed upon the fine flour, the devout prayer of the same holy eremitic life is designated; as in the Apocalypse John shows when he says: "The bowls full of sweet odors are the prayers of the Saints," Revelation 5:8 of the devout Saints. This fine flour, therefore, the holy Father Romuald burned as a most sweet odor to God when he converted many from religion and from the world to the holy eremitic life; because the fruit of souls smells more sweetly in the sight of God than any sweetness of sacrifices.

[74] Let us also strive to offer this sacrifice of devout prayer to God, according to our measure, together with Saint Romuald, so that while the offering of devout prayer is burned with tears upon the altar of our breast, our sacrifice may merit to be received by him as a sweet odor, who deigned to be immolated upon the altar of the Cross for our salvation. Which the Prophet commands to every hermit, enriched with tears of devotion saying: "And let your burnt offering be made fat." Clearly, he who prays to God in mere words without tears offers God a burnt offering that is not fat but dry. Psalm 20:3 For there is no merit in verbally performing the divine offices with the mouth while with a wretched mind wandering around through the phantasies that press from without. Therefore strive, O hermit, servant of God, to avoid with every effort of endeavor; strive to attain the grace of tears and the perfection of contemplation. the font of which is obstructed by secular affairs For you who seek not merely to grieve with a dry heart but also to overflow with an abundance of tears, remove yourself not only from the tumult of secular affairs but also restrain yourself from much speaking. Cut away from yourself all the cares and anxieties of worldly activity, and hasten to remove them, like obstacles of channels, from the opening of an obstructed spring. For just as in a cavern of the earth water coming from the abyss is collected but, pressed down by obstructions, does not flow forth, so in the human heart, when the benefits of God are considered, devotion is born; yet it does not flow forth through weeping and tears if the blast of earthly activities stands in the way. For devotion is the matter of tears; but so that the stream of this fountain may flow most abundantly, take care to remove every obstacle of secular business.

[75] If, therefore, you wish to arrive at the grace of tears, not only cut away earthly affairs from your heart, but also eliminate malice, and sins anger, hatred, and the remaining sins from your mind; lest, if an accusing conscience perchance gnaw at you, your mind should waste away with the aridity of fear, and the water of tears, turned to ice, should not flow. Let your conscience therefore be pure and sincere, so that you may be prepared daily, with eyes stretched toward heaven, to receive the irrigations of tears. but they must be patiently awaited from God For the supreme judge, God, although for a time he may, by provident dispensation, withhold the water of tears, if he sees you to be attentive and watchful, he will shortly irrigate the field of your heart with profuse showers of tears; and you who previously seemed barren will now, with an overflowing abundance of tears, abound with great fruits of virtue.

a To perform a metania, to make a metania, to do penance, to make genuflections, metanoian ballein, metanoian poiein -- these are phrases commonly used by monastic writers for genuflection, or the inclination of the head or indeed the body.

b Thus commands Abbot Poemen in book 3 of the Lives of the Fathers, no. 63. The same is repeated in book 5, booklet 5, no. 9, and book 7, chapter 1, no. 9 -- here under the name of Pimenius, there under the name of Pastor, who are one and the same Poimen. Nearly similar is what Olympius transmits through John Moschus, chapter 12, and others passim.

c These things must be understood prudently; for one ought not to rashly despise such rites, which grave and pious men have established, even if one does not wish to follow them. The holy man wished only that they should be taught not to cling to them so, as though they could not attain perfection without that support. Thus also we revere the ceremonies of the Old Law, instituted by God, even though neither then did they have the power in themselves to confer holiness upon mortal souls, nor can they now be practiced without condemnable superstition.

d Bran is the refuse of wheat or flour, husks, food for dogs.

CHAPTER XII

The Humility, Predictions, and Zeal of Saint Romuald against Simoniacs. His Writings. His Healings.

[76] Because it is indeed a great and rare virtue that some great man, performing great works of virtue, should not know that he is great, and that his sanctity, manifest to all, should be hidden from him alone, the humility of Saint Romuald is more admirable than his miracles and that he who appears wondrous in the sight of all should regard himself as contemptible -- this I judge to be more admirable than the miracles themselves. Truly a faithful servant of Christ was the holy Father Romuald, who from the great glory of his Lord reserved nothing in his own hands, but, according to the saying of the Prophet, "cast away the avarice of calumny and shook his hands free of every gift." Isaiah 33:15 Let others marvel at his signs and his miracles; let them marvel at his incredible abstinence, humility, and patience; I am astounded at nothing so much as that he was able to trample upon glory and honor. Bishops, priests, flocks of clergy and monks flocked to him, with such a multitude flocking to him but also powerful men -- Emperors, Counts, and Judges (a great temptation!) -- and from all directions, from cities and from fields, the common people, to receive a blessing from him. But he meditated on nothing other than solitude and enclosure, he predicts that he will die in the solitude of the Valley of Castro insomuch that twenty years before his death he predicted to many Brothers that he must die in the solitude of the Valley of Castro, with no one standing by.

[77] He therefore immediately sent messengers to the Counts of the province of Camerino; who, upon hearing the name of Romuald, filled with exceeding joy, promised not only places in the forests and mountains but, if it pleased him, even estates of fields and vineyards. At last, a place was found in their possession quite suitable for the eremitic life, surrounded on all sides by mountains and forests; in the midst, however, a broad plain, not only suited for producing crops but also watered by the clear waters of springs. in that valley he builds a monastery This place was called from ancient times the Valley of Castro; where there was already a small church established, in which there appeared to be a community of converted women. When these had given way, cells were built, and there the holy man began to dwell with his disciples.

[78] There also, how many souls God gained for the Brothers through him, who can narrate or record with ink? For people began to flock to penance from all directions, he converts many to piety and religion and to distribute their goods mercifully to the poor, sometimes to leave the world entirely, and to hasten to the habit of holy religious life. For the most holy Father was like one of the Seraphim, because he himself burned with the flame of divine love and set others on fire wherever he went with the torches of preaching. For often, while he was uttering the words of preaching, such great compunction stirred him to tears that, suddenly breaking off his sermon and bowing his head, he would weep profusely. he always weeps from devotion For even when he sometimes rode with the Brothers on a donkey, coming far behind the Brothers and always chanting psalms, he nonetheless poured forth tears unceasingly, no less than if he were sitting in his cell.

[79] Among the rest, however, he especially rebuked secular priests who had been ordained for money with the harshest severity, saying: "Let all Christians abhor the detestable heresy of simony which, by the common wickedness of the devil, badly habituated priests commit; he harshly rebukes simoniac priests let them who feel such a detestable crime even by hearing alone abhor it. Therefore, let the punishment of Gehazi and the wickedness of Simon terrify you, O priests. Let the voice of Peter, the Vicar of Christ, to Simon never leave your ears: 'Your money be with you unto perdition, because you thought the gift of God could be purchased with money.' 2 Kings 5:27 The gift of God is the Holy Spirit. Acts 8:20 It is the common practice of merchants that the sale be exchanged for something better. The simoniac priest therefore asserts that money is better than the Holy Spirit, since he exchanges it for the same. Therefore let no bargain, no expectation, no hope of money precede the receiving of sacred orders, religious profession, or benefices, which might disturb or anticipate the purity of mind with the simoniac heresy; because Wisdom proclaims blessed the one 'who has not gone after gold from a lowly state nor hoped in money, which perverts just judgment.' Sirach 31:8 It is indeed a wonder concerning the unhappy condition of many priests, who, vile and abject in the world and in their fathers' houses, afflicting themselves with labors beyond their strength with purchased orders to obtain the most wretched sustenance, could barely satisfy their rumbling stomachs with beans and turnips and coarse barley bread; but when they approach the table of Christ and receive sacred orders through simony, immediately, forgetful of their former poverty, they emerge into luxury they seek more sumptuous fare, more devoted to feasting than soldiers and nobles who are proven to be illustrious by nature and character. To these I declare -- not I, but the Lord: unless they voluntarily abandon the orders they have wrongly received, let them know that they are utterly condemned and heretics."

[80] Hearing this teaching of the blessed man, as though something unheard-of and new, they began to gnash their teeth indignantly some wish to kill him and plotted to kill him. For throughout that entire region, up to the times of Saint Romuald, by the common custom, scarcely anyone knew that the simoniac heresy was a sin. To them the holy Father said: "Bring me the book of the Canons, and approve, with your own pages as witnesses, whether what I say is true." When these had been diligently examined, others are converted they both deplored their crime and their errors. Not a few bishops also, who had invaded sacred sees through the simoniac heresy, even bishops hastened to the blessed man for penance; committing themselves to him, they promised both to abandon their bishopric at the appointed time and to come to the order of holy religious life and serve Christ.

[81] The holy Father Romuald lived, as old age was already advancing, with exceeding strictness, with incredible fervor of mind, as though at that time he were coming as a new man to the service of God, the wondrous parsimony of Romuald in his diet at the very time when others are accustomed to live more relaxedly. And, that you may marvel, O hearer, at what you cannot imitate: for a long time the holy Father abstained from bread, taking nothing at all in food or drink except, making a thin gruel from a little flour and the juice of herbs, he lived on it as both food and drink, weighing scarcely five ounces. For an entire year also he had nothing else in food, but each day he lived on a single handful of soaked chickpeas; and so, with the desire of his mind kindled, he began to grow wondrously from virtue to virtue and to outstrip the other Brothers by far in the steps of holy living. Yet he always strove to preserve in all things discretion, the mother of virtues. the hardness of his bed For the bare ground, and sometimes bundles of rushes, served him as a bed, and a hard piece of wood beneath his head performed the office of a pillow. In the course of time, however, when he was now old, he laid a litter beneath his weakened body and mercifully allowed himself a small amount of straw for his head.

[82] On a certain day, while celebrating Mass, when he had come to the second Secret of the Mass, rapt into heaven during Mass he was caught up in ecstasy and was silent for so long a space of time that those present marveled. When asked after Mass why he had made such delays beyond his custom, the holy Father answered: "Caught up," he said, "into heaven, I was presented before God, he is commanded to write on the Psalms and it was continuously commanded to me by the divine voice that I should expound the Psalms in order according to the understanding which God had given me, and commit them to paper, writing according to the measure of my understanding. But I, constrained by exceeding terror, could answer nothing else but only: 'Let it be done, let it be done.'" Whence afterward the holy man lucidly expounded the entire Psalter and some canticles of the Prophets, he predicts future events and by the prophetic spirit truly predicted many future things.

[83] On a certain solemn day, while the holy Father Romuald was sitting with the Brothers in Chapter and sating them with the food of salutary teaching, he reveals what is happening in the absence of others suddenly, interrupting his sermon, he called the Brothers, saying: "Go, and hasten at once, for the cell of Brother Gregory is now being broken into!" They immediately rushed out to the cell and found the thief already breaking through the walls. Seizing him, they dragged him to the Master and asked what should be done with so sacrilegious a robber. The holy Father began to say cheerfully: "Take him to the kitchen he orders the thief to be fed and dismissed and set food before him, and after this, having admonished him with kind words, allow him to return home in peace."

[84] A certain disciple of the holy Father Romuald was struck with the disease of elephantiasis: his swollen legs endured a thick and festering scab. he heals a man with elephantiasis by ordering a triple washing with cold water The holy Father commanded him to pour cold water over his legs three times, promising that he would recover his former health. This the man did, however, not with confidence in recovering health but rather out of the necessity of obedience. Wonderful enough, and to be attributed to divine power alone! Immediately the swelling subsided, all the corruption dried up, and, with every ailment entirely removed, the Brother was rendered wholly sound; he was afterward ordained Archbishop among the nations. It should therefore truly be believed that Blessed Romuald commanded his disciple to pour water over his swollen legs three times by the same spirit by which Elisha commanded Naaman the leper to wash seven times in the Jordan.

[85] A certain small boy, possessed by a most wicked demon, was brought to the holy Father Romuald, scarcely restrained between the hands of his parents. When the Brothers saw him, they were terrified, for he was horrible in appearance, a demoniac healed with blessed bread with his eyes rolling, turning his head in a circle. The holy Father did nothing other than take a morsel of bread, bless it, and give a piece of the same bread to the possessed boy. As soon as the boy ate it, he was immediately freed from the demon. Rightly, for after the blessing of Romuald entered the body of the one evilly possessed, the malignant spirit, as if cauterized, immediately departed.

b Blessed Peter Damian, however, doubts in chapter 12, no. 61, whether even one bishop was converted by him.

c Whether the author means a litter, a mattress, or a mat that might bear, be borne, and be removed?

CHAPTER XIII

The Death and First Translation of Saint Romuald.

[86] The prayer of the holy Father Romuald was indeed profitable to many; his teaching and blessing healed the souls and bodies of many, and his renown filled all Italy. Under his holy and wondrous governance, the common physician of Italy the venerable congregation flourished in the regular observance of cenobites; all, living in common without personal property, eagerly desired to please the Most High with one mind, surrounded by the wondrous life and example of the holy Father. And, to comprehend the infinite in a brief discourse, Christ had granted a good physician to Italy. Who did not change sorrow into joy in the presence of Romuald? Who did not turn anger into peace? What bereaved person did not change his mourning at the sight of Romuald? Who, casting aside the grief of poverty, did not both despise the opulence of the rich and rejoice in his own poverty? What monk, after weariness, was not refreshed by the sight of him? he heals the souls of many What youth, inflamed with the ardors of his age, was not made chaste and pure by his admonition? Who, distracted by thoughts of vengeance, was not lulled in the blind tempest and returned from him with a sound mind? For the most holy Father knew with what malady each person labored, and, discerning the spirits from the merit of his life, he applied to each one the healing of words as their wounds required. Whence it came about that an innumerable multitude of nobles and commoners, of old and young, flocked to him, and as though fleeing the ruin of the world, desired to serve Christ under his guidance. The holy Father, receiving them kindly, taught them to spurn the vanity of the world, to crush the desires of the flesh, and to live and abide continually in regular observance. He built many hermitages, but many more monasteries, he builds many monasteries always bearing fruit, always accumulating gains of souls and drawing men from the world; as though wholly inflamed, he kindled the souls of men to heavenly desire.

[87] After these things, the holy Father Romuald, seeing the monastery of the Valley of Castro most excellently established in regular observance to be enclosed in his cell for death and abundantly filled with a great multitude of Brothers, and not doubting his swift dissolution, ordered a cell with an oratory to be built for himself not far from the monastery, between two very high mountains in a grove, in which he would be enclosed, so that he might observe silence until his death. When the enclosure had been made, and his mind was now set upon entering perpetual enclosure, he summoned the entire multitude of Brothers and addressed them thus, saying: "Hear the last words of your Father, little sons; for I do not think that I shall see you again in this world. For the condition of nature compels that, having now exceeded the hundredth year by twenty, he bids farewell to his followers I should be dissolved." Having thus spoken, he grieved the hearts of the listening Brothers; and sighs, groans, and tears followed his sorrowful words. All the Brothers embraced the old man with tears, as though they would see him no more. But he, as though departing from what was alien to reach what was his own, hastened with great joy to the place of enclosure.

[88] On a certain night, therefore, while he was praying alone in his cell, he began gradually to be deprived of bodily strength and to be more gravely wearied by the advancing illness; with angels appearing and he saw in spirit ranks of angels, like sparks running in a reed bed, coming in attendance upon him. Immediately the holy man, perceiving that the presence of the Savior was also at hand, received, not as it were a funeral, he dies piously but rather the triumph of the glory he had long awaited, commending his spirit into the hands of the Lord. Surely he who died as he had predicted passed to where he had hoped. Now, therefore, he shines ineffably among the living stones of the heavenly Jerusalem, exults with the fiery hosts of blessed spirits, is clothed in the most radiant robe of immortality, and is crowned by the King of Kings himself with a diadem that gleams forever.

[89] Two of his disciples, therefore, pushing open the door, rushed in swiftly, lit a lamp, and found the precious pearl, but neglected -- that is, the holy body of the Father, the monks of the Valley of Castro rush to his cell lifeless and lying face up. Immediately the report of the passing of the holy Father Romuald shook the entire monastery of the Valley of Castro with astonishing news; the ranks of mourning Brothers came running, all arriving in lamentation, from the first to the last, the sons bereft by the departure of the holy Father grieving. And him whom, as he had predicted, they would see no more, they accompanied with tears. They grieved most bitterly that all their consolation had departed with him, and that they had been left in the valley of tears, no longer to be comforted by their Master. Only modesty restrained their hands from tearing their bodies, mourning in silence and what made the fire of grief more bitter was that it was not permitted to escape in outward lamentation. The censure of the cloister commanded silence; the force of grief wrung forth groans and sobs. Their faces swelled with tears, and the rushing of their grieving hearts continued to supply fresh waters. The Counts of the province of Camerino hastened there with a company of soldiers and Princes and a multitude of armed men, lest the precious treasure that lay in their midst should suffer any harm. The entire province of the March was also stirred, and peoples overflowed in an infinite multitude, and the people and all proclaimed Romuald a Saint, all proclaimed him dear to God, and amid words of praise not a few shed tears of joy.

[90] The Brothers also, mindful that they had sent ahead a perpetual advocate and Patron before God, they too turned their own sorrow into joy and changed the song of mourning into the jubilation of praise. The precious pledge was raised up; they carry the body to the monastery it was borne with hymns and praises to the monastery of the Valley of Castro, to be honorably buried. Rejoice, O happy monastery of the Valley of Castro, which has merited from the divine liberality so great a Patron! Rejoice, I say, and exult with all your heart in the Lord; because while you cherish in your bosom the clay of the sacred body, you hold a pearl to be set in the diadem of the heavenly King. You guard a treasure to which neither gold can worthily be compared nor any sum of whatsoever riches be equated. Whence you should no longer be called the Chaste Valley, as was your ancient custom, truly an immense treasure a name conferred on you from the community of converted women; but rather the Valley of Castro, from the most precious treasure of the sacred body which you keep hidden in your church as in a most mighty fortress. Blessed therefore and rich is the Valley of Castro, and the vein of all your land, which, having been made, as it were, a depository for the heavenly King, has stored in its bosom that talent entrusted to it, which on the day of restitution is to be placed in the heavenly treasuries, where living and glittering stones shine forever, where chambers radiant with gold are beautifully adorned with gleaming pearls. Which will undoubtedly be fulfilled when our jubilee has come, when that final trumpet, no longer of the law but of judgment, begins to sound. For as the seventh day, so the jubilee in the old law is commanded to be observed as a holiday, by which the rest of eternal life is figured. When, therefore, the jubilee comes, the trumpet sounds, and immediately each one returns to his ancient possessions; because as the day of Judgment approaches, by the voice of the Archangel and by the trumpet of God, the possession of their bodies is restored to all mortals, the Apostle saying: "For the trumpet shall sound, and the dead shall rise incorruptible, and we shall be changed." 1 Corinthians 15:52 Blessed are the souls of those monks who, when they are clothed with their bodies, are allotted the fellowship of Saint Romuald. Truly blessed are those who so now keep watch at the memorial of the holy Father that they always set his examples before them for imitation; who so attend his solemnity in praise that they do not depart from his path in their manner of living. For we follow the holy Romuald if, just as he did not seek the pleasures of his body, so we too strive to break the lusts of the flesh.

[91] Let us therefore, dearest Brothers, venerate and honor with devoted homage our holy Father Romuald, the Author exhorts to his veneration through whom almighty God wished to illumine the assembly of our entire Order; so that, while we now pursue our glorious Father in love and imitation, we may merit, through his intercession, to arrive at the joys of the heavenly kingdom. May Jesus Christ, the Son of God, who is God blessed above all things forever, deign to grant this to us. Amen.

[92] Here ends the notable sermon on the life and miracles of Saint Romuald, Confessor and Hermit of the sacred hermitage of Camaldoli; a Camaldolese monk which was composed and compiled by Brother Jerome of Prague, professor of sacred theology, though unworthy, at the request of the Brothers of the Carthusian house of Basel, in the year 1433 in the year of the Lord 1433.

Behold, I whom the pious city of Prague once bore, Whom the sacred hermitage of Camaldoli holds enclosed, Have produced this sermon with considerable labor; But labor is light, overcome by your love.

VISITATION OF THE RELICS OF SAINT ROMUALD,

from the Italian of Silvanus Razzi.

Romuald, Abbot, Founder of the Camaldolese Order, at Fabriano in Picenum (Saint)

Year 1466

When the body of Saint Romuald had lain for a very long time buried beneath the altar, in the year 1466, while Michael of Monte Fiascone was administering the monastery of the Valley of Castro, inquiry began among the monks as to whether or not, after so great a lapse of time and so many casualties of wars and the customary vicissitudes of events, the sacred remains of their Father still existed there. Nor was there lacking one who in some way desired the truth to be investigated, in 1466 the sepulcher of Saint Romuald was opened as the Abbot himself testifies in a letter to the townspeople of San Quirico, dated the 3rd of December; for he says among other things that, by the rash curiosity of someone, the marble urn in which Blessed Romuald had been buried for 440 years was opened at night, and the most sacred corpse was found, the body intact after 440 years and that he himself saw it with his own eyes, as intact and undefiled as when it had first been deposited there. Not only he himself with his own monks, but also the Bishop of Camerino, the Apostolic Commissioner (by whom an indulgence of forty days was granted to all who would come devoutly to venerate it), and the leading men of the town of Fabriano, seen by many and others who had then gone there for this reason, had seen it. He then adds other things, and especially this: that thanks should be given to holy Mother Church, which has enrolled Blessed Romuald in the number of the Saints.

[2] Admonished by order of the same Bishop of Camerino, Mariottus, the General of the Camaldolese, himself also came to the Valley of Castro with a great retinue on the 28th of the same month. many miracles performed there There, many great miracles performed in those days through the merits of Saint Romuald were narrated to him by many. Since there was a very dense crowd there (for a solemn procession had been led from many towns and villages, and an incredible multitude had flowed together from elsewhere), during the celebration of the sacred rites one miracle was performed a cripple and paralytic suddenly cured that was indeed outstanding. A certain woman, carrying a child hanging from her neck, forced her way through that dense crowd with whatever effort she could to the venerable body of Romuald. There, in a loud voice, she gave thanks to God and to the Saint because, when she had vowed to bring her son there -- a boy who was crippled and deprived of the use of his limbs from the navel downward -- as soon as she had fulfilled the vow, she immediately received him back whole and sound. This brought tears to those who heard it, from a sense of a certain heavenly joy.

[3] The General ordered this to be legitimately recorded in the official acts by his Chancellor, along with another twenty-five miracles reported to him by reliable eyewitnesses. another 25 miracles, another 100 To these were subsequently added another hundred, which were committed to writing by Francis, a Spanish hermit, sent there from the community of the sacred hermitage. A formal process was drawn up concerning all of these, which is preserved at Venice in the monastery of San Mattia on Murano; as is also a letter of the same Abbot to Maurus Lapius, a Florentine monk, in which he writes that, at the body of Saint Romuald in the year 1468, Lucretia, the wife of the magnificent Piero de' Medici, was cured of the plague. a certain woman healed of the plague

a This was Agapitus Rusticus, a Roman, a distinguished man, as can be seen in Ughelli. Camerino is situated in the very mountains that separate Picenum from Umbria, as Strabo says.

b This was the 43rd Prior of the Hermitage and General of the Order, born at Arezzo of the noble Allegria family, as Augustinus writes in book 2, chapter 68; and in chapter 72 he says that by this opening of the body of Saint Romuald the piety of the General Mariottus shone forth greatly.

TRANSLATION OF SAINT ROMUALD

To Jesi and Fabriano, from the Italian of Silvanus Razzi.

Romuald, Abbot, Founder of the Camaldolese Order, at Fabriano in Picenum (Saint)

from the Italian of Silv. Razzi, among the first, I. B.

[1] The history of the relics of Saint Romuald transported from the monastery of the Valley of Castro to the town of Fabriano has been described in two ways by Augustinus Florentinus: first in Latin, but somewhat more diffusely the Author wishes to be neither too brief nor too prolix than can be approved by those who love a fitting measure in such narrations; then, after the vernacular translation of the Life written by Blessed Peter Damian, so succinctly that the sequence of events can scarcely be understood. We, embracing neither completely, shall walk a middle way, so that we may neither cause tedium to readers by prolixity nor be obscure by excessive brevity.

[2] Since, therefore, from what has been previously recounted, it was clearly attested that the relics of Saint Romuald were truly preserved at that place, the sepulcher was again carefully sealed, a small window having been left in it so that the face of the holy man could be shown many visit the sepulcher of Saint Romuald through it to those who came to honor him. As peoples continued to flock there with great devotion, two monks of that monastery, both from Piedmont, both having professed their religious vows at the monastery of Classe, one of whom was named Thaddaeus and the other (who was a lay brother) Rochus, two monks break it open approached that window by night with remarkable impudence and, with iron instruments, opened and widened it with as little noise as they could. and the flesh dissolving at their touch But as soon as they touched that sacred deposit with their profane hands, suddenly (as they themselves afterwards confessed) all the flesh was dissolved into dust. Nevertheless, the wicked men did not desist from their purpose, but, tearing apart the sacred relics into pieces and extracting them from the sepulcher, they remove and carry off the bones they placed them in a sack brought for that purpose along with other things taken from the same place, and hid the sack in a safe location.

[3] When day broke, the monks, assembling to chant Prime, saw the opened sepulcher and that the relics had been removed from it. sought in vain by the Abbot While all were seething with great tumult and anger, the Abbot ordered a search throughout the entire monastery for the plunderers of the sacred treasure and a careful inspection as to whether any wall had been broken through anywhere or any other evidence of flight was visible. All efforts were in vain. He sent men through the castles and villages to inquire carefully whether any trace of so great a sacrilege could be detected or any rumor of it had arisen. Absolutely nothing could be discovered. The Abbot himself finally went to Fabriano and told the magistrates and other leading citizens what had happened, and asked for help in recovering the relics. and ordered to be searched for by others For what help could they give when no evidence appeared anywhere? After deliberating the matter carefully among themselves, however, they wrote to all the prefects and rectors of their territory, that they should inquire with the utmost diligence about the sacred relics and, once found, transport them to Fabriano, to be placed in the church of San Biagio, which they had not long before donated to the monastery of the Valley of Castro.

[4] When things stood at this point and no one could be found who knew what had become of the stolen treasure, once the rain subsided with heaven raining on account of the crime -- which had fallen most heavily and continuously from the time the crime was committed -- the sacrilegious men prepared for departure and hired, under some pretext, a donkey from a resident of Porcherella, a nearby village, on which they secretly loaded the relics and other things taken from the sacristy, and headed at a brisk pace toward Massaccio, they themselves afterward carry them off secretly intending to spend the night there and then continue their journey; they are said to have wished to convey that treasure either to the Subalpine region, their homeland, or to the monastery of Classe, from which they had come to the Valley of Castro.

[5] The sacristan of the Valley of Castro, shortly after their departure, noticed that certain items had been removed from the sacristy, pursuers are sent after them and, turning many things over in his mind, at last revealed the matter to the Abbot. The news, spread not without commotion among the monks, was also learned from certain persons who had encountered the two men, evidence obtained that they had set out toward Massaccio and intended from there to make for Jesi. Two monks were ordered, together with the man from whom they had hired the donkey, to follow them at first light and, by whatever means possible, bring them back to the monastery.

[6] When the sacrilegious men had reached Massaccio, heavily spattered with mud, they turned aside to Romuald, the provost of the church of San Lorenzo in that town. Hospitably received by him, they removed the load from the donkey and tossed the sack beneath the wooden stairs, as though it contained nothing of great value. The next day, before dawn, they departed without bidding their host farewell, heading toward Jesi. He, marveling at their hasty departure especially from the hasty departure of the thieves from their lodging and reflecting on what he had heard about the relics, began to suspect what had in fact occurred; but while he was deliberating what he should do, the two monks from the Valley of Castro conveniently arrived with the donkey's owner. Having understood why they were there, he accompanied them to Jesi.

[7] Meanwhile, the sacrilegious men, having already arrived there, entered a hostelry in the suburb of San Frediano, called the Marquisate, and, removing the donkey's load, placed the sack in the room assigned to them by the host. Having refreshed themselves somewhat with food and locking the room, the bones hidden in that room they entered the city to sell the silver objects they had stolen. But suddenly, as if blinded in body and mind, they began to wander stupidly through the city, unmindful of why they had come. Meanwhile, a certain boy, the host's son, as he passed by the room in which the said relics were, by God's will saw through the cracks of the door the entire room ablaze with flames, which seemed about to consume not only the hostelry but the entire suburb as well. He began to cry out detected by the miracle of immense light for people to come running to extinguish the fire. Roused by the clamor, the host rushed there with his family, and however many others were then in the house. They observed through the same cracks of the door the danger the boy had reported; they broke down the door by force; in an instant the flames that had been seen vanished, so that not even the faintest trace of fire could be discerned. Astonished by the miracle, they entered the room, shook out the sack, and, finding bones in it, conjectured -- and not without good reason -- that from these had come the miracle of the appearing flames. When the news was spread, very many flocked from all directions, competing to behold the relics with their own eyes.

[8] At that very moment, the Provost of Massaccio and the two monks from the Valley of Castro arrived and brought the matter before the Bishop of Jesi. He ordered the sacrilegious men to be sought and brought before him; honorably placed in the cathedral of Jesi they freely confessed the entire matter as it had happened, point by point. The Bishop, having convoked the entire clergy, ordered a solemn procession to be arranged and the relics to be carried to the cathedral basilica and placed there. The sacrilegious monks were held in custody for some days, then -- by the truly excessive clemency of the Bishop -- were released, and for the rest of their lives wandered wretchedly from place to place, the sacrilegious men divinely punished until, as some report, they were devoured by wild beasts.

[9] While these things were transpiring at Jesi, the monks quickly returned to the Valley of Castro and reported everything to the Abbot, who immediately came himself to Jesi and at length beseeched the Bishop to restore to him the relics, as reason and justice demanded. But since the citizens of Jesi, with the Bishop's assent, had already decreed that the relics must be kept there, he sustained him for the time being with words, while the people of Jesi forcibly detain the relics and finally, after keeping him amused with vain hope for some time, sent him away to the city Priors, to whom, he said, the decision of the whole affair belonged -- which was certainly not true. In the end, therefore, the Priors declared absolutely that they were unwilling to return the relics to the monks on any grounds: for they had not been brought there without God's will and the wish of Saint Romuald, but so that they might be treated with greater reverence and honor than before.

[10] The Abbot, sensing that he was wasting his time and effort there, went to Fabriano and informed the leading citizens of the town that it was now their duty to strive with every effort to reclaim what was rightfully theirs. Much persuasion was not needed. For, having convened a very large council as quickly as possible, the people of Fabriano take up the cause of the monks at which the General of the Silvestrines also was present, they decreed with unanimous voice that the sacred treasure, which had been stolen and was being detained by force, should be reclaimed without delay. The task was given to the Priors and certain honored citizens to devise the approach that should be taken, and they were given public authority to execute the matter, with an edict that they should spare no expense necessary to that end.

[11] First, two prominent men were sent to the Bishop and Senate of Jesi. When they had obtained nothing fair there, they went to the Cardinal of San Giorgio, the Legate of Picenum, who had been appointed by Pope Sixtus IV a few days earlier. the Pontifical Legate orders the relics to be returned to them He, both because he had pledged his patronage and favor to the people of Fabriano, who had honorably received him upon his arrival in the province, and because they were truly requesting the most just thing, immediately gave the envoys letters to the Bishop and Senate of Jesi, ordering them to restore the relics and other items stolen to the people of Fabriano at once, under threat of excommunication and other penalties if they should not comply.

[12] Having received these letters, before they left Macerata, they sent word to Fabriano of what they had accomplished and asked that, since there was doubt whether the people of Jesi would obey the Legate's command, they should send selected men by whom the relics could be honorably escorted. the people of Fabriano take precautions The people of Fabriano, wondrously cheered by this news, dispatched eight leading citizens with a great part of the clergy and other nobles to Jesi for this purpose. As soon as they arrived at Jesi, as though foreseeing that the people of Jesi, once the Legate's letters were read, would exchange the relics, lest they be exchanged they went directly to the cathedral basilica, where the relics were, intending to keep watch there until they received them. Nor was this precaution superfluous. For the people of Jesi, having read the letters, began to investigate how they might keep the sacred body and give the people of Fabriano something else. But the trick did not succeed here. For the people of Fabriano could never be dislodged from that place until the matter was completed. constantly keeping watch over them It was forbidden by secret edict, under severe penalty, that anyone should provide them with food or drink; yet there was someone who even so secretly helped them. and against the edict A certain John, a Doctor of Laws, taking pity on them, since they were unjustly oppressed, and because he hoped to be chosen as Praetor of Fabriano to administer justice, refreshed them with food in his own house, refreshed with food by a certain man they having divided the watches among themselves, so that while one part maintained the station, the other might leave for a while and then return in succession.

[13] they receive the relics At last the people of Jesi yielded and restored their treasure to the people of Fabriano, having entreated them, however, that they be allowed to retain an arm of the Saint as a memorial of the event; to which the others consented. That arm they carry in a devout and magnificent procession through the city on the feast of Saint Romuald, an arm conceded to the people of Jesi which they celebrate with solemnity.

[14] Furthermore, as those returning home after the matter was accomplished had arranged the manner in which the relics were to be brought into Fabriano, some began to contend along the very road that they should be carried back to the Valley of Castro; others objected. The dispute was settled in this way: the mule carrying them heads of its own accord toward Fabriano the relics, enclosed in a chest, were being carried by a mule; this mule could never be driven by any goads or blows to take the road that led to the Valley of Castro, but of its own accord took the road that leads to Fabriano.

[15] When they were approaching the town, already late at night, another miracle occurred: all the bells of the entire town sounded of their own accord, the bells sounding of their own accord with no one ringing them. Alerted by this, the citizens realized that the relics were not far away, and, having given thanks to God, rushed out to meet them in competition. But since they could not be brought into the city with the honor and triumph that was fitting, the greater part of the night already having passed, they were deposited in the church of Sant'Antonio, they are deposited in the suburb not far from the walls. Meanwhile, the most sumptuous preparations were made along the route where the procession was to be led, and people from the entire territory were summoned to the celebration.

[16] On the 7th of February, with an almost innumerable profusion of lights, the relics were carried into the city on the shoulders of the Camaldolese monks, solemnly brought into the city and after all the streets had been traversed and blessed with the festal procession, they were brought to the church of San Biagio and placed upon the altar, where even now the wooden chest, which had been made in accordance with the first vision, is preserved; miracles occur at the old chest to which, as soon as infants are brought near, whether sick or agitated by terrors, they recover.

[17] Nor should it be overlooked that the people of Fabriano, in order to avenge the injury done to their men by the people of Jesi, who had prohibited the supply of food to those keeping the sacred watch, and at the same time to reward the kindness of that lawyer John, honors forbidden to the people of Jesi at Fabriano decreed that no citizen of Jesi should be permitted to hold the praetorship or any other magistracy at Fabriano, with the exception of that same John, whom they appointed Praetor for the next six months.

[18] When the people of Jesi learned that the relics had been carried not to the Valley of Castro but to Fabriano, they applied every effort to have the Legate decree that they be sent back to Jesi. the possession of the relics confirmed to the people of Fabriano by the Pope The case was finally brought to Rome, where, by the patronage of the Legate himself and of the General of the Camaldolese, it was determined that the relics should remain at Fabriano in the church of San Biagio, where they were. So reported the envoys who had been sent to the Supreme Pontiff, having returned home on the 17th of May of the same year. It was then decreed that in the city and throughout the entire territory the feast of Saint Romuald the feast of the Saint should be celebrated annually with the same solemnity as that of Saint John the Baptist, who is the Protector of the city. Not long afterward, a larger chapel was built from the foundations, which serves as the Choir, and beneath its main altar a new sepulcher of marble was placed for the Saint; a new chapel an inscription was added, stating that Saint Romuald, born at Ravenna of ducal stock, was buried there. Another inscription elsewhere states that the chapel and altar were dedicated to Saint Romuald, the father of the Camaldolese Order, upon the recovery of his relics, by the Senate and People of Fabriano, under Sixtus IV, Supreme Pontiff, in the year of Christ 1482. When this construction was completed, the sepulcher was closed with a double lock, the double lock of the sepulcher the key of one given to the Priors of the town and the key of the other to the Abbot, so that neither party alone might have access to the sacred relics. Henceforward, Saint Romuald was held in the highest veneration among the people of Fabriano, who adopted him as their particular Patron, though secondary, and Advocate before God.

a The Lessons of the Camaldolese Breviary state: "They work at the stone with levers and wedges."

b The same Breviary: "They hastily seize the bones, torn apart and pulled into many pieces, and place them in a sack."

c The same Breviary has it that the two sacrilegious men, returning to the church early in the morning, were the first of all to cry out that the body of the Father had been stolen.

d The same Breviary: "The Abbot searched all the cells, all the corners of the church and buildings, examining and investigating everything."

e Breviary: "Near the gate of the fortress."

f Concerning Saint Fredianus, Bishop of Lucca, we shall treat on the 18th of March and the 18th of November.

g This was Thomas Isilerius, who, as Ughelli records, died in the year 1505, after having governed laudably for many years.

h Concerning Saint Sylvester the Abbot and the Silvestrine Order, we shall treat on the 26th of November.

i This was Raphael Galeotrus de Riariis, created Cardinal by Sixtus IV on the 10th of December, 1478, as Ciacconius records.

k Macerata is a city of Picenum, populous, as Leander states, and renowned throughout the region for the seat of the Chancellery of the Legate of the March.

TRANSLATION

Of the Arm of Saint Romuald.

Romuald, Abbot, Founder of the Camaldolese Order, at Fabriano in Picenum (Saint)

By the Author I. B.

In the Year of Christ 1516, the 14th of March.

[1] While these struggles over the body of Saint Romuald or its parts are waged in Picenum, with such great zeal of cities and peoples, meanwhile Camaldoli itself, the very head of the Congregation, for nearly 1000 years lacked any relic as a resource and ornament. the relics of Saint Romuald sought by the Hermits The same Silvanus Razzi narrates by what means it finally came into possession of some remains of its Father. The inhabitants of the sacred hermitage, eager for such a treasure and knowing that it was lawful for the superiors of that holy monastery to claim relics of Saints from whatever place of their institute they wished, resolved to strive with all diligence to obtain something.

[2] The care of executing the matter was therefore given to Paul Giustiniani, whose authority among them was then the greatest. through Paul Giustiniani He, having gone to Fabriano in the year 1516 with Cyprian of Piedmont, Abbot of San Biagio in the town of Fabriano, spoke with such skill and efficacy of words he obtains the bone of an arm that he obtained the bone of the arm of the holy Founder; placing it in a wallet, he immediately carried it away to the hermitage. The Fathers who were there, marveling that the matter had been so swiftly and deftly accomplished, received that holy treasure with the highest acclaim and piety.

[3] Augustinus Florentinus, book 3, chapter 11, narrates this somewhat differently. In the year 1516, he says, in which the most sacred day of the Lord's Resurrection fell on the 23rd of March, Paul Giustiniani, the Major of the sacred hermitage, preached to the Congregation of Hermits, saying that he greatly wondered whence it was that the most sacred place, founded by divine will by the holy Father Romuald and the chief of the entire Order, had never been honored with any relics of the most sacred body; and he showed that it would be very easy to obtain some with the consent of the Abbot of the Valley of Castro if an embassy were sent to Cyprian of Piedmont, Abbot of the Valley of Castro, who had once promised him all possible assistance.

[4] His proposal being praised by the assembly, Paul himself was sent to Fabriano. When, after due prayers, they came to the holy sepulcher, one of the iron chains that encircle the mausoleum was unfastened, with the sepulcher opened most easily and a thing full of wonder was shown, just as those who were present are still accustomed to relate. For, as though the holy Father Romuald were assenting to their just prayers with present help, the Fathers had scarcely attempted with their hands to lift the upper stone when it seemed to rise of its own accord, until the bone of the right arm was extracted by the hand that was inserted.

[5] This miracle was afterward confirmed as follows. When a certain Cardinal, most devoted to Saint Romuald, what was afterward attempted by another could not be done attempted to extract some similar portion of sacred relics from the venerable sepulcher by the same means, not only was it not possible to lift the stone at the first attempt, but the ropes applied twice and three times to raise it broke, frustrating the spirits of those handling it and those standing by, not without terror. Therefore, the learned Bishop, taught that this was happening by the will of God and of the holy Father Romuald, having repeated his prayer and placed an offering on the altar, desisted from the attempt and returned to his own affairs.

[6] To return to Giustiniani: he immediately placed the received treasure in that leather case which is seen beneath the altar of the chapel of the Greater Cell, honorably brought to the hermitage and joyfully carried it to the sacred hermitage. The Fathers, cheered beyond measure by this gift, went out in procession to the beginning of the forest to meet him and, among the other most sacred relics, placed it in the church with the highest devotion on the 14th of March; honored with an anniversary feast on which day they resolved that an annual commemoration of this Translation should henceforward be festively celebrated, as is set forth in the Constitutions.

[7] Silvanus records that this was decreed in the year 1520, and that a lamp should burn perpetually before the cabinet within which those remains are enclosed in a silver arm-reliquary. a silver case and a lamp The record of the event, inscribed by the hand of Giustiniani himself, is preserved in the small chapel at the Cell of the Greater Father of the said hermitage.

THE CONSTITUTION OF CLEMENT VIII

CONCERNING THE FEAST OF SAINT ROMUALD.

Romuald, Abbot, Founder of the Camaldolese Order, at Fabriano in Picenum (Saint)

From the Bull of Clement VIII.

[1] Our pious Mother the Church has established that the memories of the Saints who reign with Christ should be frequented by Christian peoples, so that we whom she labors daily to bring forth as children to God, provoked by the examples of such great Fathers, may follow their faith, since the Saints are to be honored for many reasons imitate their virtue, and strive either to find or to seek glory by similar patterns of life. Furthermore, that by invoking them we may perceive that those who have departed from this life, still having charity toward us who are left in this world, take care of us, and by their prayers and intercession help us before God; and that, being secure concerning their own salvation and unfading glory, they are solicitous about our manifold misery.

[2] Among these we judge that the glorious anchorite Romuald must be placed foremost, illustrious for his homeland, his family, the sanctity of his life, and the contemplation of divine things, and for the founding of the Camaldolese Order; whose devotion and piety toward God was so great that his manner of life seemed to be only in heaven, most remote from the sight and approach of men; yet most welcome to the companionship of Saints and the Blessed, Saint Romuald, a man of illustrious holiness by whose appearance and vision he was very frequently deemed worthy; his charity toward his neighbors so great that by his prayer and tears he gained his own father for religion and heaven; he drew many most illustrious men, even Kings and Princes, by his example, to inhabit humble huts in the wilderness and to exchange the splendor of purple for a vile tunic; he rescued very many from infirmities of body and soul and from imminent dangers to life by the sign of the Cross; he restored and wondrously propagated the eremitic discipline that had collapsed in Italy; and his self-abasement and self-contempt were so great that, having been made a dwelling place of the Holy Spirit, who rests upon the humble, he obtained the understanding of the Sacred Scriptures and the gift of prophecy; and the more he cultivated humility, the more he merited to be exalted by God, crowned with length of days on earth, with immortality and the glory of the Saints in heaven.

[3] In order, however, that so distinguished a soldier of God may be honored by all with due veneration and worship and may be assiduously invoked -- a man beloved by God and men, whose memory is a blessing -- yielding also to the supplications of our beloved sons, the Abbot General and the monks of the said Camaldolese Order, humbly presented to us on behalf of the illustrious founder of the same Order; by the counsel and assent of our venerable brethren the Cardinals of the Holy Roman Church appointed over the Congregation of Sacred Rites, to whom we committed this matter for examination: with an Ecclesiastical Office on the 7th of February we, by the authority and tenor of these present letters, perpetually decree and establish that the name and feast day of the same Saint Romuald be inscribed in the Roman Calendar which we now use on the 7th of February, on which day his Translation was made, and that his office be celebrated by all ecclesiastical persons, both secular and regular, wherever they may be throughout the world, under the double rite, from the Common of Confessors not Bishops, except where a proper office exists, apart from the Lessons of the second Nocturn, which are assigned as proper and approved by the same Congregation of Cardinals. Commanding therefore, in virtue of holy obedience, all Patriarchs, Archbishops, Bishops, Abbots, and other Prelates of Churches, that in their respective Churches, Convents, Orders, Military Orders, provinces, he orders it to be honored by all cities, and dioceses, they should solemnly publish our present letters, and on the said day the office of Saint Romuald, under the double rite, both they themselves and all other priests and clergy, secular and regular of both sexes, and other persons, even exempt, upon whom the duty of saying and chanting the Office has been in any way imposed, should absolutely celebrate and chant it. Decreeing that all and each of these persons on that day are not bound to any other recitation of the Office, but satisfy their duty and obligation just as though they were reciting the Divine Office according to the prescription of their own Breviaries. Notwithstanding, etc.

CONCERNING BLESSED ANTHONY OF STRONCONE, A LAYMAN OF THE ORDER OF FRIARS MINOR, AT ASSISI

In the Year of Christ 1471

Preliminary Commentary.

Anthony of Stroncone, Layman of the Order of Friars Minor, at Assisi in Umbria (Blessed)

I. B.

[1] From Stroncone (which others call Stronconium in Latin), situated at the borders of Umbria, in the diocese of Narni, between the city of Terni and the sources of the river Himella -- a town and, as Leander relates, not inconsiderable -- came forth several men illustrious for their reputation of holiness who professed the Franciscan Institute. Blessed Anthony born at Stroncone Among these was Anthony, a layman by rank, as they say -- that is, initiated into no sacred Orders. He was enrolled in that Order in his homeland; then for a not inconsiderable time he lived in Etruria and Corsica; sent back afterward to Umbria, he dwelt for a good thirty years in the monastery of the Carceri, or, as others call it, the Carceri, on Monte Subasio, two miles from Assisi; and finally in the convent of San Damiano, distant only half a mile from Assisi, where he also departed this life.

[2] We first hesitated as to whether he should be absolutely called Blessed, because Mark of Lisbon, Bishop of Porto, in volume 3 of the Chronicles of the Friars Minor, book 5, chapter 39, calls him only a "fortunate friar" and then a "holy man"; Horatius Diola, the Italian translator of Mark, calls him "blessed friar"; Luke Wadding, in volume 6 of the Annals of the Friars Minor, calls him "Friar Anthony" -- not simply called Blessed by some although, as we shall show below, each of them records about him things that clearly indicate he has long been regarded as worthy of that title, though perhaps more by the piety of the people than by a solemn decree of the Church.

[3] Francis Gonzaga, in part 2 of the Origin of the Seraphic Religion, calls him venerable and blessed; but he does not appear to have had all his facts thoroughly investigated, since he also calls him "Father," a title now scarcely given to any but priests. Thus he writes, speaking of the said convent, which is the second of the province of Saint Francis: "In this place lies buried the venerable and blessed Father Anthony of Stroncone, once the honor and ornament of the Franciscan family, whose most holy life and precious death in the sight of the Lord is clearly shown by the outcome. For when the Father Guardian refused the wishes of certain devout Brothers although the body was elevated who desired the bones of so great a Father to be exhumed and placed in a more prominent location more honorably, a great flame immediately burst forth from his sepulcher, with miracles not without the greatest amazement of all. Seeing this, the very man who had not long before hesitated took care as quickly as possible that the sacred body should be exhumed and placed in a nobler tomb. And while the earth was being dug and the venerable body drawn forth, a fleshy, most fresh and beautiful rose appeared, beyond expectation, in one of his hands."

[4] Arturus of the Monastery inscribed him as Blessed in the Franciscan Martyrology under the 9th of November, on which day either his Elevation or Translation is said to have occurred -- by others written as absolutely Blessed he being not at all sparing of such designation: "At Assisi in Umbria, Blessed Anthony of Stroncone, Confessor, who guarded his virginity undefiled and was illuminated by the gift of prophecy; whose most holy life and death, precious in the sight of the Lord, is acclaimed by many miracles." The same title was given him sixty-five years ago by Peter Rodulphius, who was afterward Bishop of Senigallia. He, in book 2 of the Histories of the Seraphic Religion, folio 298, has this: "The place of San Damiano, where lies Blessed Anthony of Stroncone."

[5] Ludovico Iacobilli of Foligno finally removed all our scruple, having in the year 1641 published in print a Compendium of the Life of Blessed Anthony of Stroncone, written in Italian -- especially by Ludovico Iacobilli not to have attempted this rashly after the repeated constitutions of Urban VIII, by which it is provided that this title not be assigned to anyone to whom it has not been given either by public devotion at least a hundred years earlier or certainly by the judgment of the Apostolic See. The same Iacobilli then wrote the Life of Blessed Anthony more fully in volume 1 of the Lives of the Saints and Blessed of Umbria, in a book dedicated to Cardinal Rapacciolo in the year 1647 which in the year 1647 he dedicated to the Most Eminent Cardinal Francesco Angelo Rapacciolo, a most grave and learned prelate, whom he could hope for as a patron of his labors rather than fear as a censor, if he should go astray -- since the Cardinal was born in Umbria, in the town commonly called Collescipoli, not far from Stroncone, of a noble and ancient family (concerning which we shall speak more fully in the Life of Blessed Benincasa Rapaccioli on the 4th of September), and was moreover Bishop of Terni in the same Umbria.

[6] That the title of Blessed had long been attributed to Anthony, and that public (though not liturgical) veneration was confirmed, is attested both by the votive offerings hung in public and by the honorable elevation votive offerings hung performed on the advice of the Blessed James of the Marches, that most holy man, with the consent of the most grave Fathers and by legitimate authority. That very many votive offerings were placed for him is testified by Iacobilli himself, as well as by Mark and Diola, the body incorrupt, above the altar and Wadding, who also records that the ancient ones were consumed by fire and that many brought afterward can be seen. Then he adds: "Now he lies reverently upon the collateral altar to the right of one entering the church. I myself saw it unharmed and incorrupt around the year 1619." in its own chapel So says he. Iacobilli testifies that a special chapel was built in his honor.

[7] the Life from Iacobilli The deeds of Blessed Anthony are described by the authors we have already cited: Mark the Bishop, book 5 of the Chronicles, chapters 39-43; Horatius Diola of Bologna, book 5, chapter 30 and the four following; Luke Wadding, volume 6 of the Annals of the Friars Minor, at the year 1471, sections 13 and following through 21. We have preferred to translate the Life written in Italian by Iacobilli, both because he cites the others and because, being himself an Umbrian and writing in Umbria, he seems to have investigated everything more surely on the spot.

LIFE

Written in Italian by Ludovico Iacobilli of Foligno.

Anthony of Stroncone, Layman of the Order of Friars Minor, at Assisi in Umbria (Blessed)

From the Italian of Lud. Iacobilli, translated by I. B.

CHAPTER I

The Exceedingly Austere Life of Blessed Anthony.

[1] Stroncone, a town of the diocese of Narni in Umbria, was the homeland of Blessed Anthony; his parents were Ludovico of the Vico family and Isabella, both upright the homeland and parents of Blessed Anthony and devout. Trained in piety by them, Anthony, from his earliest years, gave evidence of future virtue that was no idle promise: for he mortified his body with abstinence, fasts, and vigils, his holy boyhood and was always occupied, according to the capacity of his age, with prayer and holy actions.

[2] When he was twelve years old, by divine inspiration, he turned his mind to the Religion of the Friars Minor of the stricter observance, who, at twelve he becomes a Religious because they use wooden sandals -- which the Italians call zoccoli -- are commonly called Zoccolanti. He therefore approached the superior, or Guardian, of the community at Stroncone and asked to be admitted to that institute. The Guardian commended the boy's resolve and exhorted him to persevere in the observance of the divine precepts; however, he did not immediately give the sacred habit to one so young, until, having seriously examined and often tested him, he judged him to be truly called by God and altogether worthy.

[3] Having made his profession in that monastery, when he learned by report of the sanctity of his fellow townsman John of Stroncone, who had been the first Vicar of Paul Trinci of Foligno, he goes to Etruria the author of the aforesaid reform of the Observants, he went, with the permission of his superior, to him in Etruria. Blessed John, seeing him, being very young and of a delicate body, he overcomes illness by fervor of spirit feared that he would not be equal to bearing the labors of religious life; but, having perceived his constancy and his desire to attain perfection, he undertook to instruct him in the customary exercises of the Order; while he labored strenuously in these, since he was of weak constitution, he fell ill. John decided to send him back to the monastery at Stroncone, to be cared for more gently there in his homeland. But the blessed youth, though weak in body yet robust in spirit, concealing his infirmity as far as was permissible, begged John not to send him back to his homeland. Having obtained this consolation, he soon recovered, and as he grew in age and also in virtue, he was henceforth a most dear disciple to John.

[4] He was of such modesty and submissiveness of spirit that, although born of a noble family and skilled in reading and writing he wishes to remain a layman and fit for the priesthood, he preferred to remain a lay brother, following the example of Saint Francis and Blessed Paul Trinci, who out of a love of humility refused to become priests. He judged himself useless and the most worthless of the entire Order. He carefully arranged, but in secret, he embraces the most worthless tasks that the most menial duties of the entire monastery should be imposed upon him; and when these were completed, he would immediately return to solitude and prayer.

[5] Sent to the island of Corsica, having requested a blessing, he immediately set out on the journey he is sent to Corsica and remained there until he was recalled by the same superiors. Returning to the province of Saint Francis, he is recalled to Umbria he was sent to the monastery called the Carceri, where he dwelt for thirty full years, and for the most part inhabited a cave in the forest belonging to the monastery, he lives in a cave which is still called the cave of Blessed Anthony of Stroncone. For twenty-four years he struggled with thirst while traveling from the monastery of the Carceri to Assisi, he conquers thirst and never once drank from the spring that is along that road, although he was very often tormented by the most grievous thirst, which he preferred to endure in memory and honor of the Savior thirsting upon the Cross.

[6] he always walks with bare feet The austerity of his life was admirable. He went with feet entirely bare, which therefore, according to the varying weather, now with extreme cold, now with heat, cracked and split, causing him great pain and inspiring astonishment and compassion in those who beheld them. He was sometimes forced to go to a cobbler to have his torn and split skin pierced and sewn together with an awl. His garment he wears thin and hard clothing was nothing other than a tunic pressed against his bare body, and that a poor and vile one; his sleep was brief; his sustenance was mostly bread and water.

[7] During the first twelve years of his religious life, among other things which, at his Master's direction, he applied to the subduing of his body, he genuflects a thousand times in one day he reverently placed his knees upon the ground a thousand times each day. At the monastery of the Carceri, even in the peak of midsummer, he drank hot water tempered with wormwood, that the taste might torment him more sharply. in summer he drinks hot water When the Brothers advised him to drink cold water instead at such a time, he would answer that this would be too soft and delicate for his body. He never ate meat, eggs, or cheese; yet he did not fail to beg and seek these and other things that were needed for the Brothers. When traveling, he would beg food for his companion kind to others, harsh to himself and offer it to him thus: "Eat, Brother, what you need, so that you may obey your superior; pay no attention to me, for not everyone can treat his body as I treat mine." He was harsh and strict with himself; toward others he was moved by great compassion and charity.

[8] after a long struggle This manner of living was indeed grievous and troublesome to him at the beginning; but he labored so greatly with divine grace that in the space of fourteen years, manfully contending, he subjugated his senses; and afterward he ate wormwood as the sweetest food he had ever tasted, he even delights in bitter things nor did it seem that any more pleasing food could be found for his palate. He would spend several successive days without any food at all, especially during Holy Week from Holy Thursday to Easter Day; he fasts for days and during that time he was never seen to be absent from the church. When he was already very old, the Brothers urged him to eat meat or fish, since he was worn out with years and labors. But he said that these things harmed him. "But how can they harm you?" not even in old age does he eat meat or fish said a certain person very familiar with him. "They certainly harm my soul," he replied.

a He is called Vicus by Mark of Lisbon and Wadding.

b Sabela by Mark; Sabella by Wadding.

c Wadding says they were followers of the Third Order of Saint Francis.

d Thus we thought it best to explain the Italian word Zoccolanti for foreigners.

e Rather his uncle, as Wadding relates. Iacobilli calls him Blessed and says his body is placed above the altar. He died on the 8th of May.

f Others call him Paulurus. He too is designated as Blessed by Iacobilli.

g Wadding writes that he was handed over by John to be trained in the regular disciplines by Thomas Scarlino, under whom he progressed wonderfully in twelve years of instruction.

h Wadding calls it Maggio. Mark and Diola write that Anthony himself related this twenty-four-year struggle.

i Wadding says he wore only a habit, a cord, and undergarments.

k The same author writes that, having been taught this in his novitiate, he observed this custom throughout his entire life.

l Wadding puts it somewhat differently and more courteously: "That a meager loaf and a small amount of water with wormwood were sufficient for him, but the constitutions of others required more."

CHAPTER II

The Piety, Patience, and Chastity of Blessed Anthony.

[9] His chief exercise was prayer and contemplation. To these he devoted himself day and night. devoted to contemplation No other thing could be more pleasant to him or more full of consolation than to deal constantly with God, whom he loved above all things with his whole soul. To devote himself more securely and intensely to these activities, he took care that he should always be alone as far as possible; and to solitude he certainly avoided the company of others, especially those who were not in harmony with his spirit; he was rarely seen among people, and dealt with them only when necessity pressed and then most briefly.

[10] It was most delightful to him to attend the solemn sacrifice of the Mass or the Divine Office; where he drew such pleasure of soul attendance at the solemn sacrifice that he would forget to take food; for that feeling of devotion was the true nourishment of his soul. He asked the Brothers to sing the Divine Office in choir well and willingly, for there was no other service more pleasing to God. He himself, during the time of the Divine Office, and of the Divine Office set aside all other things, so as to be present with the Brothers in choir and to praise the Divine Majesty.

[11] As he prayed on one occasion, Christ appeared to him in visible form and said that the Mass adorned with many lights was very pleasing to him. taught by Christ in person From that time, he always took the greatest care, wherever he was staying, to light as many candles as possible on the altar while Mass was celebrated, he lights many candles at the sacred rite especially on solemn feasts of Christ and his Mother. He attended the sacred rite or ministered to the one celebrating it with such piety and spiritual consolation that, if the sacred rites had continued from first light until nightfall, he seemed as though he would by no means leave the church, he willingly serves the celebrant but would minister to all and certainly be present. When he was decrepit and near death, he still wished to rise from his bed to hear Mass. even when decrepit he wishes to hear it When the Brothers urged him to forgo what he could neither carry out nor attempt without detriment to his strength, he replied: "If you knew how much gain the soul receives from the hearing of Mass, you would indeed be no little astonished."

[12] He showed the greatest reverence toward the most holy Sacrament of the Eucharist, he prepares for communion with humility and observed this throughout his entire life: that before receiving holy communion, he would beg pardon for his faults from all the Brothers, kneeling on the ground. He embraced his neighbors with an immense charity and did not shrink from any difficulty or labor he serves the sick and others in order to serve the advantage of others, both in external matters and in those pertaining to the spirit. He procured what was needed for the sick with the greatest zeal, attended to them, and consoled them with singular love.

[13] He so possessed the virtue of patience that he bore all adversities and persecutions with great tranquillity of soul, he is most patient and never complained of any mortal. If he saw one of the Brothers weighed down by some feeling of distress or disturbed by an imposed labor, he was deeply moved with compassion for him he exhorts others to patience and would encourage him with these words: "Drink, Brother, drink this cup; advance bravely; this is the way that the servant of God must take, the way that all who have ever pleased Christ have gone before."

[14] He was accused before his Provincial of having cut down thirty vines in the garden of the convent where he was then residing. The suspicion was easy to believe, because it was known to all that he was driven by an immoderate zeal for poverty. He was sharply rebuked by the superior though innocent, he endures a heavy punishment and keeps silent for having destroyed the fruit of another's labor and for having grudged the Brothers that consolation. He did not deny the deed, nor even make the slightest gesture to deflect the blame; but, prostrate on the ground, he received with great submissiveness both the rebuke and the penance imposed. The penance was not light, since the Provincial no longer doubted at all that he was guilty, seeing that he did not even purge himself with a word. He therefore commanded that the one who had cut down thirty vines should lash himself thirty times. Anthony obeyed promptly and cheerfully, without protest, conducting himself as though he were truly guilty. His innocence was afterward revealed, and all were wondrously edified.

[15] always a virgin He was most chaste in body and mind, and by the help of divine grace he preserved his virginity unblemished until death. For the space of forty years he never looked upon the face of any woman. he does not look upon a woman's face This was indeed remarkable in a man who for more than twenty years begged alms from door to door for his community. He avoided idleness as a plague: if, therefore, any time remained from prayer and domestic duties, he avoids idleness he spent it in fashioning crosses from wood, so that he might carry in his hands and before his eyes the Cross that he bore deeply fixed in his heart. These crosses that he made he would set up in the forest of the monastery by making crosses and in other suitable places, to inflame the piety of those who beheld them.

[16] he converts many by his example Very many mortals, drawn by his holy manner of life and the sweet fragrance of his virtues, generously tearing their hearts from sins and the occasions of sin, consecrated themselves to the divine service, both within the enclosures of religious houses and amid the occupations of the world.

a Wadding adds: "And fervently poured forth his prayers, always with erect body, neither leaning against the wall, nor reclining in the seats, nor supported by any prop whatsoever."

b Mark adds that he sought wax and candles for this purpose with great zeal.

c Wadding conceals the punishment: "He patiently endured being most harshly rebuked, and cheerfully underwent the heavy penance imposed."

d Mark records that Blessed James of the Marches and other venerable Fathers attested to this.

e Mark and Wadding write that Anthony himself publicly affirmed this to a devout man under the approach of death. Wadding adds more concerning his zeal for chastity.

CHAPTER III

The Predictions, Death, Translation, and Miracles of Blessed Anthony.

[17] he is made illustrious by miracles It pleased God also to perform, through his merits, many miracles in his life and after death, for the salvation of souls. Among other gifts of God was the spirit of prophecy, by which he foretold many things before they happened. [he predicts future events; the death of a certain man from a journey rashly undertaken] A woman commended her husband to him, who was about to set out from Assisi to Aquila. The blessed man warned her to dissuade her husband from this journey, which would otherwise be fatal. The husband scorned the counsel, came to Aquila, and on his return was seized by illness and died.

[18] A certain man had been wounded with so grievous a blow to the head that the physicians said he could not survive. the recovery of a wounded man The parents asked Anthony to obtain his recovery from God. He replied that the man would not die from this wound, and so it happened. A certain woman had lost five children and hoped to have no more. offspring for a woman When this grief weighed heavily upon her, she asked the Blessed one to obtain a son for her from God. "Go," he said, "and be of good cheer, for consolation will soon be at hand." She conceived not long afterward and at length gave birth to a son.

[19] While he was living at the monastery of the Carceri, he frequently warned the people of Assisi that plague would rage to prepare themselves for the Cross. "What Cross?" they said. "That of pestilence," he replied; "for a cruel plague will be sent by God, which will carry off the greater part of the people." The following year, which was the year from the birth of Christ 1448, afflicted Assisi and all of Umbria, and a great part of Italy, with so dire a contagion that very many houses were emptied. He predicted other calamities as well, other adversities using generally this form of words: "Woe to those who are not united to God."

[20] When he was now approaching the end of life, perceiving that he would shortly be led by God from these perils into the secure harbor of eternal happiness, he prepared himself for his departure over a period of several days. He left behind a small book worn by his use, in which prayers of the Christian doctrine and the Rule were written out. the hour of his death He then revealed the hour of his death to the Brothers, and having received the most holy Sacraments with singular piety and exemplary devotion, he passed most sweetly to the Lord on the 7th of February, he dies on the 7th of February, 1471 in the year of Christ 1471, in approximately the seventy-sixth year of his age, the sixty-fourth of his religious life, in the convent of San Damiano near Assisi, where his final dwelling had been for some years.

[21] The body was buried in the church of San Damiano, and for about the space of a year it was honored by no marks of public veneration. It was then translated to a chapel erected in his honor in the same church; the body humbly buried at first it remains to this day intact and incorrupt, and is frequented by a great concourse of peoples, even from distant places, and is guarded with great piety by the Reformed religious of the Franciscan institute dwelling there.

[22] Many miracles were thereafter wrought by God, declaring both the virtue he cultivated while living and the glory he now enjoys in heaven. A nine-year-old boy of Assisi named Liberator, brought from the church of Santa Maria degli Angeli to San Damiano by his family, entering it at the time of Vespers, beheld above the tomb of Blessed Anthony a light, continually increasing, [a wondrous light seen above the tomb; by the authority of Blessed James of the Marches] and a boy following behind him vainly trying to extinguish it, the splendor growing more and more. Struck by the sight, Liberator ran home trembling and told his mother what he had seen. She, herself astonished by the prodigy, brought her son to the convent of San Damiano and told the Brothers, and in particular Blessed James of the Marches, who was present there at the time, what her son had seen and what she herself had heard from him. Blessed James explained the prodigy thus: "The light that was seen above the tomb of Friar Anthony declares his sanctity, which God wishes to make known to the world; the boy trying to extinguish that light -- that is you, Brothers, who wished to conceal that light of holiness; the body is elevated and found intact but the divine goodness wishes it to be made manifest." He therefore ordered the tomb, in which the sacred body had been buried for one year, to be opened: the body was found entirely intact and without any harm, and in the palm of the right hand there was a rose formed of the same flesh. When Blessed James saw this, he declared it to be a sign conferred by God upon him, bearing a rose in his hand; honorably placed; honored also by miracles from God and he himself, prostrate on the ground, as were all the other Brothers, kissed that holy hand, tears flowing abundantly from a sense of piety, admiring the glory of God the Creator in his works.

[23] When the fame of the miracle had spread, very many flocked to see the sacred body, which was then placed in a higher and more ornate location in the same church of San Damiano; and various ailments were healed through his merits. Many continue to come daily to venerate it.

[24] A certain Tertiary nun of noble family, deprived of the use of her legs from the knees down, healed at the tomb of one deprived of her legs not without great and constant pain, having poured forth her prayers at the tomb of the Blessed one, suddenly rose up sound and whole.

[25] likewise another deprived of hands and feet; and two other women A girl, deprived of the use of hands and feet, was brought to the same tomb, and after prayer had been offered and vows made, returned home in good health. Two women, imploring his help and making vows, had their health restored. Many other miracles were performed by God through his intercession, many votive offerings at the tomb as the book called the Mirror of the Order of Friars Minor, commonly the Franciscina, bears witness, as well as the many tablets and votive offerings hung in his chapel.

a An adolescent, says Wadding.

b Wadding adds that Anthony predicted the consolation of the grace received would be brief, and that afterward the woman, after a few years, also lost this comfort of old age.

c Mark adds: "by sudden death."

d Wadding thus explains: "He foretold a great tribulation and schism in the Order to come, and, fearing it would be sent shortly in his own time, said he had prepared the necessaries for himself."

e Mark gives 55; Diola, 5.

f Wadding gives 80 for his age, 68 for his religious life.

g Wadding: "A full year after he was placed in the common burial of the Brothers, a seven-year-old boy named Liberator, son of James of Hispello, a citizen of Assisi, and of Pelegrina, on a Sunday, as he was descending toward the church of San Damiano around the hour of Vespers, saw coming forth from Anthony's burial a kind of burning torch. A three-year-old girl was present, who more than once pressed down with her foot the flame, which afterward emerged more abundantly."

h Mark and Diola say that he came as though carried by angels.

i The same authors say that she summoned two religious men to her house and told them this.

k Wadding adds: "Emitting a most pleasant odor."

l Wadding only says she was afflicted with great pains in both knees.

m Mark says she was lame in both hands and one foot; Wadding says she was crippled in one foot and both hands.

n This was composed by James Oddo of Perugia. Henry Willotius in the Athenae Franciscanae treats the Speculum Minorum and the Franciscina as different works, but both compiled by the same author, whom he calls James de Odo.