Peter

CONCERNING ST. PETER, BISHOP OF VERCELLI IN ITALY.

AROUND THE YEAR 1010.

Peter, Bishop of Vercelli in Italy (Saint)

I.B.

[1] At Vercelli, ^a celebrated city of Piedmont, St. Peter, ^a Bishop of that city, is venerated on the Ides of February with ^a double Office. Ferrari mentions him in the General Catalogue of Saints and in the Catalogue of the Saints of Italy. The feast of St. Peter, Bishop of Vercelli. This eulogy of him is found in the Chronological History of the Piedmontese Region by Francesco Agostino, Bishop of Saluzzo, chapter 10, on the state of Vercelli and the series of its Bishops: St. Peter, the third of this name, who out of devotion visited Palestine, was bound with chains and fetters by the Saracens and thrust into prison: but freed through the agency of St. Boninus, he returned to his Church and by certain messengers summoned the same Boninus to the governance of the abbey of St. Michael of Lucedio. He died, illustrious for the praise of sanctity, on the Ides of February, which day is celebrated with public offices of the Church of Vercelli. Ferrari says that this Peter was not the third but the second of that name.

[2] Concerning him, these three Lessons for the second Nocturn are recited in the Church of Vercelli, Life from the Offices, as is evident from the Offices printed there in the year 1581. Lesson IV. Peter, Bishop of Vercelli, thirsting for the heavenly homeland, roused himself in the episcopal office by distinguished pursuits of religion to every outstanding exercise of Christian piety. captured in Egypt by the Saracens, Once, led by the religious desire of ^a pilgrimage to Jerusalem, he came to Babylon: at which time the Christian forces received ^a great defeat from the King of Babylon: in which he himself with many others was captured. And so, bound with chains and fetters, he was thrust into prison: he learns by divine means that he will be freed, where, pouring forth tears and unceasingly praying to God, he learned by divine admonition that in that region there was ^a holy man named Bononius, through whose agency he would be freed.

[3] Lesson V. Therefore, roused by divine help to the hope of liberation, he humbly entreated Blessed Bononius to come to him: which was done through the agency of St. Bononius, who, having observed his religious piety and learned the reason why he and the other Christians were in chains in that place, did not cease to bring aid to him and to them. For first he obtained from the guard that access into the prison should be opened for him to console them: then, having entreated the King's courtiers, who had the greatest influence with him, he brought it about that Bishop Peter and the other Christians were freed from custody. Wherefore, given permission to depart, whom he takes with him, the blessed Bishop, that he might be better instructed in every exercise of holy discipline, took that monk, well trained in the pursuits of religion, with him as ^a companion and associate.

[4] Lesson VI. The Bishop, therefore, embarking on ^a ship with Bononius and the other Christians, they visit Jerusalem: came to Jerusalem. Where, wholly given to the study of meditation, he reverently venerated in person, first the Lord's sepulcher, then the rest of those sacred monuments of His deeds, and each holy place which, in his absence, he had worshiped with inner piety.

[5] These same things are narrated in the Life of St. Bononius on August 30. He was ^a native of Bologna, and embraced the monastic life there at St. Stephen's: thence he went to Egypt and lived in the wilderness around Babylon, ^a city of Egypt, famous for miracles, even at Alexandria. At length he obtained freedom for Bishop Peter and the other captives through the patronage of the Queen and the courtiers. Then the following things befell both him and St. Peter the Bishop: Having embarked on ^a ship, after they had crossed the sea, he first led them to Jerusalem, then to Mount Sinai... After visiting these places, he made for Constantinople, [they had previously visited Mount Sinai together; taken for spies at Constantinople,] where, when they had landed at the shore, they were brought before the Emperor as persons from whom treachery might be feared, and by his command were committed to custody before he had allowed himself to be informed who they were and why they had come. When afterward he learned of their innocence, through reports from worshippers of God in that city, he not only released them but also, pitying their lot, dismissed them with gifts from the treasury and with clothing as well. Therefore, having again boarded ^a ship, when each had happily returned to his own homeland, then kindly dismissed: Bishop Peter too was restored to his See, over which he presided for ^a long time afterward. Moreover, Bononius, the servant of God, returned to Mount Sinai, etc.

[6] It is said in the same Life that St. Bononius died in the year 1026. The same is asserted in the history of his miracles by ^a contemporary writer, who professes the age of each. that he himself saw many of the things he relates, and that those things not seen by him he heard from truthful and faithful men, confirmed by the testimony of many. From this, ^a conjecture can be made about the age of St. Peter. Ferrari in the General Catalogue of Saints notes that he died in the year 1010. The same is held by Francesco Agostino, Bishop of Saluzzo, cited above, who writes Boninus for Bononius, and says that the abbey of St. Michael of Lucedio, situated near the fortress of Crescentino in the diocese of Vercelli, is now called St. Januarius, on account of the body of St. Januarius brought there from Rome. Concerning St. Bononius, or Boninus, more elsewhere.

CONCERNING BLESSED JORDAN, THE SECOND GENERAL OF THE ORDER OF PREACHERS

YEAR OF CHRIST 1237.

Preliminary Commentary.

Jordan, the Second General of the Order of Preachers (Blessed)

By G.H.

Section I. The homeland of Blessed Jordan, his entry into religion, the general mastership of the Order, and his virtues.

[1] Among the illustrious heroes who graced the most sacred family of St. Dominic at its first rising, there was Blessed Jordan, Blessed Jordan, born among the Westphalians or Saxons, whom Thomas of Cantimpre, in book 2 of the Bees, chapter 57, section 52, reports to have been ^a German by nationality, or Teuton, born in Westphalia. In ^a manuscript Chronicle of the first five Generals of the Order of Preachers he is said to be ^a Teuton from Saxony, from ^a town called Burchberg, in the diocese of Mainz, by origin. This birthplace of his others call Borterge and Boterge. Gilles Gelenius, Historiographer of the Most Serene Elector of Cologne, distinguished for learned books published on ecclesiastical antiquity, told us when we inquired about this place that the town is now called Borrentrick, perhaps in the diocese of Paderborn? situated not far from Warburg in the diocese of Paderborn, which pertains to the Metropolitan of Mainz. Bernard Mallinckrodt, Dean of the Cathedral Church of Munster, ^a nobleman and most skilled in all kinds of antiquity, agrees with Gelenius and suggests that Blessed Jordan was of illustrious lineage, perhaps from an illustrious family? from the family of the Counts of Ebernstein in the diocese of Hildesheim, or rather in the Duchy of Brunswick: that he had found some traces in an old booklet entitled "Mensa philosophica." But in chapter 38 of that booklet it is said that Jordan received into the Order at Paris the son of ^a Count of Dacia, from whose family the same Jordan had descended: and the rest is described from the Life given below, chapter 8, no. 63, where he is called simply ^a nobleman of Teutonia, ^a Lord according to the world.

[2] But we are less inclined to approve what Guido in his commentary on the affairs of the Order, by others he is said born in Palestine and baptized in the Jordan, and after him Sebastian de Olmeda in his Chronicle of the Masters of the Order, Jean Rechac in his Life of Jordan published in French, and Thomas Maluenda in his Annals of the Preachers at the year 1220, chapter 2, report. This Jordan, says Guido, is reported and written in the Lives of the Brethren to have been born in the Holy Land and baptized in the river Jordan by Teutonic parents who were making ^a pilgrimage there, whence he had the name Jordan. Nor does Maluenda doubt that the holy man received his name from that famous river of Palestine, whose praises Scripture so greatly commends: and therefore he adds various interpretations of the name from Hebrew. We give the Acts of Blessed Jordan from the Lives of the Brethren themselves, but we find nothing about his birth among the Palestinians. he received ^a Germanic name. The name itself is Germanic, which Molanus observes many are called, in the first edition of his augmented Usuard, at this day, February 13: and from the Acts of St. Thomas of Canterbury he gathers that the name Jordan is taken from the word Gordian. That the first letter of each word is often confused is certain. But the word "Gorden" itself in the Teutonic language means to gird or to bind with ^a belt. Hence Gordianus, Gordanus, and Iordanus are written with the customary Latin ending used among the Germans, not "Iordanis," as Maluenda and others prefer. Among others called by this name, there flourished among the Augustinians Jordan of Saxony, distinguished both for his deeds and for published books, as we noted on February 10 in the Life of St. William the Great in the Commentary on the Order of the Williamites, section 1, no. 4.

[3] The Order of Preachers began under its founder St. Dominic toward the end of the year 1216, confirmed by Honorius III in the first year of his Pontificate, the Order of Preachers confirmed on December 31, 1216, Indiction V, on the second day before the Kalends of January. The first year of that Order therefore corresponds to the year of Christ 1217. The following year Reginald, formerly Dean of the Church of St. Aignan at Orleans, was added to the same Order, whom St. Dominic sent to Paris in the year 1219, where Blessed Jordan came to know him, he vows to enter in the year 1219, being at that time ^a Bachelor of Sacred Theology there, and was received by him into the Order, together with another companion, Henry of Cologne, and both bound themselves by ^a vow to enter the Order as soon as possible. When Reginald died in the meantime in the same year, they delayed their entry until Ash Wednesday of the year 1220, hindered by the need to settle their affairs. he takes the habit in 1220 with Henry of Cologne. Theodoric of Apolda narrates the event thus in his manuscript Life of St. Dominic, book 3, chapter 10: After the death of that same Reginald, those two Teutons, namely Jordan and Henry, very gracious men, who had made the vow in his hands, as aforesaid, at the beginning of Lent, while the Brethren were singing "Let us change our garments," having put off their secular clothing, put on the habit of the Order. The Antiphon which is sung while ashes are placed on heads begins with those words. But the author continues: These are those two most limpid Brethren, who immediately sprang from the unstopped fountain, as the vision prefigured, below in the Acts, no. 6. For they were most pure in the chastity of ^a virginal body, both outstanding men, most sweet in the grace of flowing teaching, most open to the praises of past generations. These are the two olive trees, abounding in the bowels of piety and mercy, who sprinkled the whole Church with the fragrance of their sweetness. These are the candlesticks, upon which the bright wisdom that does not fade gave light to the feet of the foolish in this life, and which now increase the joys of the Saints, shining before the Lord. So says Theodoric. In the manuscript Chronicle of the Five Generals, he is called Brother Henry, an angelic youth, most gracious in all things, who afterward by his preaching greatly moved the entire University of Paris, the latter's virtues he described, and was the first Prior at Cologne. About whose praises Jordan wrote wonderful things in the aforesaid booklet which, as he had said before, he composed on the beginnings of the Order, which begins thus: "To the sons of grace and co-heirs of glory."

[4] In the same year 1220, as is read in the said manuscript Chronicle, the first General Chapter was celebrated at Bologna under Blessed Dominic, as ^a novice he attends the first General Chapter, at which Brother Jordan also was present, having been sent to it from Paris, where he had entered the Order shortly before during the preceding Lent. Theodoric, in book 4 of the Life of St. Dominic, chapter 4, writes: The venerable Brother Jordan the Teuton was sent with three others, as the holy Father himself had commanded. Brother Jordan, when he was sent to the Chapter, had not yet completed three months in the Order. He was, however, full of grace, and fit and ready for every good work. In this Chapter... the foundations of this Order were laid. It was also decreed that General Chapters should be celebrated every year. After the Chapter, Brother Jordan, having received ^a blessing from the Master, St. Dominic, and bidding him farewell, returned to Paris: at Paris he expounds the Gospel of St. Luke: where he read the Gospel of Blessed Luke so gracefully to the Brethren that from his teaching they received both ^a great progress in truth in knowledge and an affection of piety in conscience. And his conduct was holy and his life perfect: whence his teaching was also useful and well received. So says Theodoric. Meanwhile, as the manuscript Chronicle has it, in the year of the Lord 1221, the second General Chapter was celebrated at Bologna under the same Father, St. Dominic, [in 1221, absent at the second General Chapter, he is elected Provincial of Lombardy,] and from that Chapter Brethren were sent to England, and upon Brother Jordan, who was not present, was imposed the office of the Priorate of the Province of Lombardy. While he was going to carry out that office... Blessed Dominic died on the sixth day before the Ides of August, and was honorably buried within the church of the Brethren. And Brother Jordan, completing the journey he had begun, arrived at Bologna (as Theodoric adds, book 4, chapter 7) to carry out the ministry enjoined upon him through that province.

[5] After the death of St. Dominic, the general Mastership of the Order was vacant for nearly ten months, until the Monday of Pentecost of the year of the Lord 1222: when, as is read in the cited manuscript Chronicle, and in 1222, at the third General Chapter, Master of the Order, the third General Chapter was celebrated at Paris, in which Brother Jordan was elected, although he had not yet completed two and ^a half years in the Order. Theodoric explains this in book 6 of the Life of St. Dominic, chapter 1, thus: In the year of the Lord's Incarnation 1222, our Father Dominic having been translated among Angels and Saints, the third General Chapter was celebrated at Paris, in which the venerable man Brother Jordan, ^a Teuton, from Saxony by origin, was elected by the will of God, with the Spirit of Jesus directing, as Master of the Order of Preachers. He was the first to succeed the Founder of that same Order, St. Dominic, not so much in the administration of governance as in the emulation of justice and rectitude, having become ^a most perfect imitator of the intention, religion, and fervor of the Brethren. he widely augments the Order, Beloved by God and men, he sought those things which were good for his people, and extended the glory of his Order, enlarging it in provinces, in convents, and in the multitude of excellent persons. For many who were preeminent in birth and dignities, very many who were wealthy in possessions and benefices, most of them Masters and Doctors of sacred sciences, and other innumerable young and lettered scholars, moved to compunction by the honeyed eloquence of his sermons, leaving all things for the sake of Christ and the Gospel, took up the Order of Preachers. The sons of God then increased, and as if sprouting they were multiplied, and greatly strengthened they filled the earth, etc. So says Theodoric, who in the entire sixth book narrates the perfect conduct of the Brethren of the Order, their mutual charity, their assiduous prayer and diligent frequentation of the Divine Office, adorned with every virtue, their worship and veneration of the Virgin Mother of God, and their other outstanding virtues; which we omit here to recount: although, just as the author greatly promoted the glory and honor of St. Dominic by writing them down, so also we would accumulate no little praise and splendor for Blessed Jordan.

[6] In the cited manuscript Chronicle, the following is narrated in summary about his virtues: This Master was very well known and loved by the Lord Pope Gregory IX, agreeable to the Pope, to the great men, and to others, and by other remarkable persons; and he was gracious among the great, and devout among the Clergy and people and the community of scholars, to such ^a degree that they could scarcely be satisfied with the words of grace that proceeded from his mouth, whether in sermons or in the holy conferences which he held. Hence, when he was at Paris, the responsibility fell upon him to deliver all the Brethren's sermons. And when another preached, and the scholars knew him to be present, they could scarcely manage to leave at the end before he himself said something after the others. he loves the Academics, It was his supreme concern to enlarge the Order for the fruit of souls. On account of which he gave himself entirely to attracting persons to the Order. And therefore he resided almost always in places where scholars were, and especially at Paris, unless it was necessary for him to go to the Curia. It was his custom, when he was at Paris, he gladly instructs novices, almost every day when there was no sermon, to hold ^a conference for the novices: at which other senior members also assembled and received great consolation and instruction in them. So much from there.

Section II. The Translation and Canonization of St. Dominic procured by Blessed Jordan: Books published by him. Provinces and monasteries of the Order erected under both.

[7] In the same manuscript Chronicle, the following is reported: Under this same Jordan, in the year of the Lord 1233, the body of Blessed Dominic was translated to ^a more honorable place, in the year 1233 he arranges for the body of St. Dominic to be translated, and in the same year he was enrolled in the catalogue of Saints at Perugia by Pope Gregory IX: at which time so great ^a grace of preaching and of wondrous deeds was diffused through the Brethren in Lombardy and elsewhere through Brethren coming from there, that almost the entire world was astounded at the report. So says the Chronicle, which Theodoric sets forth in nearly all of book 7 of the Life of St. Dominic: of which thus far only small fragments have been published; the rest we shall supply on August 4 from an ancient manuscript codex: ^a few things, however, we excerpt here.

[8] As the evident miracles through the merits of St. Dominic were increasing throughout all Italy, he says, the devotion of the faithful deemed it fitting to reverently translate his body, previously placed in ^a humble location, to ^a higher place with due honor... The Provincial Prior of Lombardy was then Brother Stephen, ^a vigorous and proven man... By his arrangement, the day and manner of translating the most sacred body of the most holy Confessor was established, with the Provincial of Lombardy, and frequented with the most fervent devotion. at the time of the General Chapter. For to the General Chapter which then occurred to be celebrated, ^a plentiful multitude of the Brethren had flocked together... At the appointed hour, therefore, those who were deemed worthy and fit to carry out and witness this most holy work assembled; namely the Lord Archbishop of Ravenna, before Bishops and great men, and many other Bishops, as well as the Master of the Order, the sweet Father Jordan, with the Definitors of the Chapter, and the Podesta of the city with many Bolognese, and not ^a few honored persons from other cities, together with Brethren and Clerics attended, and surrounding the sepulcher of the gracious Confessor they stood together... When the iron nails with which the casket had been secured were finally extracted, an inestimable fragrance with abundance breathed forth from the most sacred bones. Then the Master of the Order and the other Brethren, with great devotion and reverence, taking the sacred bones from the old casket, placed them in ^a new one which they had prepared, he places them in ^a new casket, and closed and secured with ^a key -- which the Podesta of Bologna held, and which the same Master and the Provincial Stephen also held -- they translated it before all to the marble sepulcher. In the morning, with the Archbishop and the other Bishops presiding, together with the Brethren and many others, the casket was again opened and unsealed, giving forth its former fragrance, and through the hands of the Bishops the casket with the sacred bones was deposited in the new sepulcher, secured with locks and keys. Then, when on the eighth day the Podesta of Bologna with many honorable citizens, at the insistence of those who had not been present at the Translation, opened the sepulcher again, so that the most sacred Relics might be continually seen by the devout children, then the sweet Master of the Order, Jordan, holding the body of his most pious predecessor Dominic in his most pure hands, he presents it to various persons for kissing, offered it to his children for kissing... This Translation was made in the year of the Lord 1233, Indiction VI, in the sixth year of the Pontificate of the Lord Gregory IX, in the eleventh year of the Emperor Frederick II of the Romans, in the seventeenth year from the confirmation of the Order, and in the thirteenth year from the death of Dominic, but with parts of ^a year counted as ^a whole year, otherwise the twelfth year. For this Translation was made on May 24, which in that year fell on the Tuesday of Pentecost, with Lunar Cycle 18, Solar Cycle 10, Dominical Letter B, and Easter had been celebrated on April 3.

[9] So that the memory of so great an event should not perish among posterity, Blessed Jordan sent the history of this Translation to the monasteries of the Order, he sends circular letters to his brethren about that Translation, after Gregory IX had inscribed the same Dominic in the catalogue of Saints. Abraham Bzovius published that document in his Annals at the year 1233, no. 5, whose beginning is: To his beloved in the beloved Son of God, the Brethren of the Order of Preachers universally, Brother Jordan, humble Master and servant of the same Order, salvation and everlasting joy. The Divine goodness, by its unsearchable wisdom, is accustomed often to defer ^a good thing, not that it may be taken away, but that, deferred, it may rise more abundantly at the opportune time. And near the end he has this: The body was carried to the marble monument, to be deposited there with its own spices. A wonderful fragrance breathed forth from the holy body, showing clearly to all what ^a good odor of Christ this was. The solemnities of the Masses were celebrated by the Archbishop. And since the third day of Pentecost had dawned, "Receive the joy of your glory, giving thanks to God, who has called you to the heavenly kingdom" -- the choir intones in the Introit. The Brethren received that voice sounding from the heavens in their joy. The crowds resound: the people raise innumerable multitudes of candles: honorable processions also take place. "Blessed be Jesus Christ" echoes everywhere. These things were done in the city of Bologna, on the ninth day before the Kalends of June, in the year of Grace 1233, Indiction VI, with Gregory IX presiding over the Roman See and Frederick II governing the scepters of the Empire.

[10] After the Translation of the body of St. Dominic was completed, the process began of consecrating his memory with divine honors at the altars. Theodoric, in book 7 of the Life of St. Dominic, chapter 10, has this on the matter: after the canonization of St. Dominic was then accomplished, In the same year, therefore, in which the body of the holy Father Dominic was translated, the Supreme Pontiff, the Lord Gregory IX, delegated with Apostolic authority honorable men -- Tancred, Archdeacon of Bologna, and the Prior of St. Mary of Reno, and Brother Palmerius of the Church of Compagnola of Bologna and Regmodioto -- as Inquisitors, to investigate diligently the life, conduct, passing, and miracles of the aforesaid Confessor. Before them various persons gave testimony in the month of August from the sixth to the fourteenth day of the said year 1233, Indiction XI. Then, as is reported in chapter 10: In the same year 1233, the Roman Pontiff, Father of Fathers, established at Perugia, in the presence of Archbishops and Bishops and many other Prelates of the Churches, with Brethren and peoples, named the faithful servant of Christ, the humble Dominic, among the Saints of God, and commanded his name to be inscribed among the Saints and celebrated, to the universal Church. This office of Canonization was solemnly consummated at Perugia by the Lord Pope Gregory, during the reign of the Emperor Frederick of the Romans, in the eighteenth year from the confirmation of the Order of Preachers, under the venerable and holy Father Jordan, the second Master of the Order of Preachers. The Bull of Canonization is reported to have been given at Rieti on the third day before the Ides of July, in the eighth year of the Pontificate, the year of Christ 1234, on which day and at which place others write that the remaining solemnity was performed. These matters will need to be examined on August 4.

[11] When St. Dominic had been enrolled among the Saints, various persons committed his deeds to writing, about which Theodoric treats in the preface to the Master of the Order: It should be known, he says, that our venerable Father, Blessed Jordan, the second Master of our Order, his first Life was compiled from the book of Blessed Jordan, the most worthy successor of St. Dominic, composed ^a booklet on the beginning of the Order, in which he wrote down the glorious deeds and wonderful works of the first Fathers and holy Brethren. From which booklet the first Legend of St. Dominic was written. But Bernard Gui in his manuscript Commentary on the Affairs of the Order reports the following: The following illustrious men wrote the renowned deeds of Blessed Dominic. First of all, the venerable Father and Brother, Master Jordan, his worthy successor, in his booklet or treatise which he entitled "On the Beginning of the Order of Preachers," before the canonization itself, and the General Chapter approved it, which begins in the prologue: "To the sons of grace, co-heirs of glory, the Brethren universally," etc. The Life itself begins in the second chapter: "In his times there was ^a certain youth named Dominic," etc. An Ecclesiastical Office was also composed long ago, which to this very day is usually recited by the Preachers on the feast of St. Dominic himself, did he compose the Ecclesiastical Office for the same St. Dominic? and is by some attributed to Blessed Jordan as its first author. On this matter, Sebastian de Olmeda in his account of Blessed Jordan reports: Jordan, Master and successor of St. Dominic, published an Office of the Church, both for day and night, to be sung on that great day, beginning: "Rejoice, happy parent Spain," with ^a sequence and prayer. Which plainly proclaim the triumph of the one reigning and the spirit of the one journeying. There are those who attribute it to Humbert, who was the fourth Master after Jordan. So Olmeda, whose words and those of Guido are cited by Maluenda at the year 1234, chapter 3, who at the year 1237, chapter 25, asserts also this noteworthy fact, that Blessed Jordan loved St. Father Dominic while still living with ^a singular affection, and after his death burned with incredible devotion and love toward him, whence he was the author of that most pious prayer he is held to be the author of the prayer about St. Dominic, whose beginning is: "Most holy Priest of God, gracious Confessor," etc., in which he shows ^a wonderful devotion and affection toward his dearest parent: which prayer the Dominican Brethren should deservedly recite constantly.

[12] What further commentaries and works he composed, we have not yet been able to see any. But Philip of Bergamo in his Supplement to the Chronicles, Trithemius, Eisengrein, Possevino, and others who have treated of ecclesiastical writers, report that he wrote commentaries on the institution of the Order, Sermons delivered to the people which were very useful, his other commentaries, and many Exhortatory Letters to his Brethren. James of Soest, in his Chronicle of the Order, adds that the same man wrote ^a graceful Postilla on the Apocalypse, also on Priscian the Lesser, and also certain delicate Grammatical works. But the remaining authors attribute that exposition of the Apocalypse of St. John to Jordan of Saxony of the Order of Hermits of St. Augustine, whose Sermons on the Saints and on Sundays were also once printed at Paris and Strasbourg, the latter in 1483, the former in 1521. Concerning the letters written by Blessed Jordan, the following is read in the cited manuscript Chronicle: He also frequently wrote to the Brethren whom he could not visit, most sweet letters of holy consolation and exhortation, and he wrote now to all, now to certain provinces or Brethren. But the commentaries cited on the institution of the Order are perhaps none other than the booklet on the Beginning or Origin of the Order of Preachers, which we have discussed.

[13] Blessed Jordan received the Order of Preachers to be administered, now widely spread through various regions, and before the death of St. Dominic at the second General Chapter in the year 1221, distributed into eight provinces: Spain, France, Lombardy, Provinces and colleges of the Order erected under St. Dominic, Rome, the Province of Provence, Teutonia, Hungary, England, and it is generally reported that there were then sixty Convents in them: of which Maluenda lists those erected in Spain at Segovia, Zamora, Barcelona, Zaragoza, Madrid, Palencia, Toledo; in Italy at Venice, Padua, Rome, Bologna, Bergamo, Milan, Como, Florence, Faenza, Genoa, Viterbo; in France at Toulouse, where the very first monastery began, Limoges, Orleans, Reims, Paris, Narbonne, Montpellier, Le Puy, Cahors, Bayonne, Marseille; in Germany at Friesach and Prague; in Dalmatia at Split; and in Poland at Krakow. Ughelli also reports that ^a house was then begun at Brescia in Italy under Bishop Albert of Brescia. Theodoric in book 4, chapter 7, writes that enough Brethren were sent to England for ^a monastery, and reports that Brother Gislebert was appointed their Provincial, and that Brother Paul the Hungarian was also designated Provincial of Hungary. But when Blessed Jordan was created Master General in the year 1222, the Order of Preachers greatly increased, and at last in the year 1228, which was the twelfth from the founding of the Order, and under Blessed Jordan, four Provinces were added: Poland, Dacia, Greece, and the Holy Land. And the following Convents are reported by Maluenda as erected under Blessed Jordan: in Spain at Lerida, Pamplona, Majorca, Cordoba, Coimbra; in Italy at Naples, Trani in maritime Apulia, Orvieto, Perugia, Cremona, Siena, Lucca; in France at Bordeaux and Avignon; in Belgium at Lille, Ghent, Louvain; and in Burgundy at Besancon; in Germany at Regensburg, Constance, Basel, Freiburg, Lucerne, Strasbourg, Worms, Frankfurt, Trier, Cologne, Zurich, Erfurt, Eisenach, Magdeburg, Erfling, Kamin, Breslau, and Rethavium, which monastery is assigned to the Province of Hungary. In Poland at Sandomierz, Poznan, Plock in Masovia, Gdansk, Culm in Prussia, Krov in Russia; in Dalmatia at Ragusa, Zadar, and Durazzo. And although Maluenda reports that the exact time when the Brethren of the Order of Preachers penetrated into Denmark, Norway, Sweden, and the northern territories cannot be known, we nevertheless gather that this happened under Blessed Jordan, since in the year 1228, as we said, the Province of Dania was established, which the Friars Minor also called Dacia in ancient Catalogues, following the usage of that age. The beginnings of the Order were magnificently illustrated both by thirty-two Brethren drowned by the Turks for the sake of Christ, various persons killed in hatred of the faith, and by about ninety others partly killed by the Tartars with the sword, arrows, or lances, partly burned with fire, while they were teaching these Pagans the mysteries of the faith in convents erected among the Cumans. Concerning these matters, after other writers of the Order of Preachers, Maluenda treats at greater length at the year 1222, and laments that the exact time of such splendidly accomplished deeds cannot be assigned. In our manuscript codex, after the Lives of the Brethren, these Cumans are treated, and they are said to have dwelt by the river Dnieper. By another name it is called the Borysthenes. Others assign their death to the year 40 or 60 of that century.

Section III. The place and year of the death of Blessed Jordan. The source of the published Acts. The title of Saint and Blessed.

[14] The last Province of the Order of Preachers established under Blessed Jordan is called, as we said above, the Holy Land, which the Master Jordan himself crossed the sea to visit, and while returning from there, when ^a storm struck, he was drowned together with two Dominican Brethren and many others, and, illustrious with many miracles, was honorably buried by the Brethren of Acre in their church. Blessed Jordan buried at Acre in Palestine. Acre, or Accon, called Ptolemais after ^a certain Ptolemy, King of Egypt, as Adrichomius teaches in the tribe of Asher, no. 66, is ^a maritime and celebrated city of Phoenicia, distant toward the north four miles from Mount Carmel, toward the south the same distance from the castle of Lambert, and from Jerusalem thirty-six miles. That Blessed Jordan shone with many miracles in this place is reported below in the Acts, but the author did not wish to insert them into that narrative, and no one is believed to have written them afterward.

[15] The year of death is said below in the Acts, no. 43, to be one thousand two hundred and thirty-six. This year is also expressed by the frequently cited author of the manuscript Chronicle, Matthew Paris in his English History, drowned, not in the year 1236, St. Antoninus in his History, part 3, title 23, chapter 9, section 4, Leander in book 1, Castillo in book 2, chapter 13, and most authors. But, as Bernard Gui asserts in his Commentary on the Affairs of the Order, in the year of the Lord 1236 the second Generalissimum Chapter was celebrated at Paris by the same Master Jordan, who, blessed Father, in that same year after the aforesaid General Chapter, while crossing to visit the Holy Land and the holy places, departed from this world to God the Father in the land of the living, on the Ides of the month of February following. but in 1237. Therefore in the year 1237: but those authors, following the custom of the French commonly used at those times by many, began the year only from the following Easter. Maluenda thinks the year is reckoned from the feast of Pentecost, when the General Chapter was celebrated in the year 1236, to the next Pentecost of the year 1237, and that this practice of numbering years by General Chapters is still used in the Order for most matters.

[16] We give the Acts of Blessed Jordan from the Lives of the Brethren of the Preachers, which were collected from all quarters by command of Humbert, the fifth Master General of the same Order, and written by Gerard, or Geraldus, the Acts are published here from the Lives of the Brethren, of Limoges, Provincial Prior of Provence. These exist in two manuscript codices of ours and ^a third from Rouge-Cloitre near Brussels: they were also published at Douai by the Bellerian press, but are here more often corrected from the manuscripts. That Master Humbert, ^a Burgundian by nationality from the diocese of Vienne, from the town called Romans, by origin, after having taught the arts at Paris and having studied canon law for some time, entered the Order around the year of the Lord 1226, as is read in the manuscript Chronicle of the Five Generals, collected on the authority of Humbert, which ends with the death of the same Humbert. He therefore lived under the habit under Blessed Jordan for ten years, then under St. Raymond de Pennafort and John the Teuton, whom he succeeded in the year 1252, having been elected in Hungary at Buda, where while Master John was still living the Chapter had been assigned because of the devotion of the King and Queen. These things are found in the same Chronicle. Theodoric of Apolda attributes the Lives of the Brethren to Humbert in his letter to Nicholas of Treviso, Master of the Order, prefixed to his Life of St. Dominic: The holy Father Humbert, he says, the fifth Master of the Order, succeeding him... compiled by his devotion and diligence the book called the Lives of the Brethren. But Bernard Gui in his manuscript Commentary on the Affairs of the Order asserts that Gerard Frachet of the diocese of Limoges, written by Gerard Frachet, Provincial Prior of Provence, composed the book entitled the Lives of the Brethren and divided it into five small books. Guido dedicated his Commentary around the year 1304 to Aymeric, Master of the Order, before whom Theodoric in the year 1290 wrote the deeds of St. Dominic in seven books, which we shall give in full and in their original style on August 4.

[17] These Lives of the Brethren of the Order of Preachers consist of five parts or books: of these, the third part encompasses the deeds of Blessed Jordan, divided by us into eight chapters, to which are added in chapter 9 gleanings excerpted from the other parts. The fifth and last part is on matters pertaining to the departure of the Brethren from this world, divided into nine chapters: and these are contained only in one of our manuscripts, later augmented with ^a Chronicle of the Order and other matters, and in the Douai edition they end at page 137, and the following are prefixed with this title: "These things were added after the compilation of the aforesaid booklet." The same things are contained in our other manuscript, and other things are appended under this double title: "There follows the Chronicle of the Order of the Brethren Preachers," and "Certain devout things concerning our holy Brother Wichmann": at whose tomb certain nobles are said to have come around the year of the Lord 1311, professing that ^a boy had been raised from death by God through the merits of the holy man of God, Brother Wichmann. And the author adds: "I had the testimony of one present and seeing, when I wrote down this miracle." But the said Chronicle of the Order in the Douai edition, page 100, is cited in the last place among the titles of the chapters, although it is then missing from the work itself. Hence Maluenda calls the author of the Chronicle Humbert along with the rest of the book on the Lives of the Brethren. But since the deeds and death of Humbert are narrated in that Chronicle, we believe it was written afterward by another, and we have cited the manuscript Chronicle of the Five Generals of the Order of Preachers. Maluenda had his copy from Constantino Gaetano, from which he reports on page 526 that St. Dominic was enrolled in the catalogue of Saints at Rieti. But our manuscript reports that this was done at Perugia, and Theodoric agrees, as we said above, in his Life.

[18] We add some examples of the virtues of Blessed Jordan from the contemporary author Thomas of Cantimpre, who also entered the Order of Preachers around the year 1232 under Blessed Jordan as Master General, and afterward wrote the "Universal Good on Bees," added from Cantimpre: after Humbert the General, as the latter writes in ^a letter prefixed to the work, had commanded the Brethren in ^a certain General Chapter that in each province things worthy of memory should be written down, if they had happened through the Brethren or on the occasion of the Brethren, or had otherwise come to the knowledge of the Brethren. What the same Cantimpre had previously written about Blessed Jordan in the Life of Blessed Lutgard is found below in the earlier Acts.

[19] The deeds of Blessed Jordan also exist in ^a certain rather ancient manuscript codex, which belonged to the Church of Utrecht; in which the following title is read: "The Life of St. Jordan, Master of the Order of Preachers," the writings of others about Blessed Jordan: which begins thus with the words of Vincent of Beauvais, book 30, chapter 137: "In the year of the Lord one thousand two hundred and thirty-six, on the Ides of February, Master Jordan, Pastor and Ruler of the entire Order of Preachers, died at sea." We omit presenting this Life, because nearly everything is abridged from the Lives of the Brethren or from Cantimpre: from the same sources another Life was compiled by Leander Albertus in his work on the illustrious men of the Order, published in book 1, and inserted in the Lives of the Saints by Laurence Surius. St. Antoninus has similar material in part 3 of his History, title 23, chapter 9, divided into various sections, which are largely drawn from the Lives of the Brethren, Cantimpre, and the Life of St. Dominic: he adds some things in chapter 12, largely from the cited manuscript Chronicle. Finally, Thomas Maluenda in the Annals of the Preachers presents the Acts of Blessed Jordan from the same ancient sources, and lists at length the authors who treat of him, whom it would be superfluous to repeat here.

[20] The title of Saint which is attributed to Jordan in the manuscript codex of Utrecht was also used by Lippeloos in his Life, and in the titles prefixed to the pages of that same Life. Theodoric of Apolda, nearly four hundred years ago, just as he called the Founder of the Order, Dominic, ^a Saint, the title of Saint and Blessed: so he called his successor Jordan Blessed: with which honor illustrious writers adorn him. Odoricus Raynaldus in the Ecclesiastical Annals printed at Rome, at the year 1236, no. 29, has this: "Since our pen runs through the history of holy men, it seemed fitting to add to what precedes the funeral of Blessed Jordan, the supreme Master of the Order of Preachers." Having related this, he adds that after the body of Blessed Jordan was committed to burial, for many days the hands of those who buried him breathed ^a most sweet fragrance. And in the margin he inscribes: "Blessed Jordan is drowned at sea." The same author at no. 30 concludes thus: "Let these things about Blessed Jordan suffice." Finally, at the end of the book in the Index he repeats: "Blessed Jordan, supreme Master of the Order of Preachers, is drowned at sea," etc. Henry Spondanus, Bishop of Pamiers, in his Ecclesiastical Annals at the year 1236, no. 10, writes thus about him: "In this same year Blessed Jordan, the first General of the Order of Preachers after St. Dominic, ^a man very distinguished for knowledge, prudence, and piety, and illustrious for miracles both in life and after death, celebrated at Paris at Pentecost the General Assembly of the entire Order, which is called the Generalissimum. After which, carried by ship to Jerusalem for the purpose of visiting the holy places and the monasteries of the Brethren, on his return near Acre or Ptolemais, when ^a very severe storm arose, he perished on the Ides of February of the following year," etc., where in the margin the following is found: "The shipwreck of Blessed Jordan, General of the Preachers." In the index of this book, the same title of Blessed is prefixed. I omit accumulating further testimonies, and especially those of writers from the Order of St. Dominic who have written his deeds, among whom Abraham Bzovius in his Annals always calls him Blessed: which title Maluenda attributes to him ^a hundred times in his Annals of the Preachers printed at Naples. Hermann Crombach in book 7 of his Ursuline History, chapter 24, calls him ^a Saint.

[21] The memory of Blessed Jordan is inscribed at February 13 in various Martyrologies: the German one by Canisius, the Supplement to Usuard by Hermann Greeven and Molanus, his memory in the Martyrologies, the General Catalogue of Saints by Ferrari, who from the cited Martyrology of the Preachers has this: "At Ptolemais in Palestine, Blessed Jordan, the second Master General of the Order of Preachers." Antoine de Balinghem in the Marian Calendar says: "The birthday of St. Jordan, General of the Order of St. Dominic," etc. Peter Cratepolius lists him among the Saints of Germany and honors him with the title of Saint. But Gelenius in his Cologne Calendar ascribes him to the Blessed on this day. Rechac in the last chapter of his Life gives this eulogy from the Martyrology of the Order of Preachers: "Blessed Jordan the Saxon shone resplendent in the chorus of all virtues and in the praise of miracles, whose Life Leander Albertus described most carefully."

ACTS

from the Lives of the Brethren of the Order of Preachers, manuscripts and the Douai edition, collected by the authority of Humbert, the Fifth General, and written by Gerard Frachet.

Jordan, the Second General of the Order of Preachers (Blessed)

From the Manuscript Lives of the Brethren.

PROLOGUE OF HUMBERT.

To his beloved in the beloved Son of God, the Brethren Preachers universally, Brother Humbert, their useless servant, salvation, and to be always occupied with salutary exercises both in the homeland and on the way.

The Savior of the world, who has care for the salvation of all ages, having sent His Holy Spirit into the hearts of many, inspired them to commit to writing certain deeds and sayings of His servants worthy of God's praise and edifying; at the request of various persons, so that the more persons through coming generations they might serve unto salvation, the more effectively their memory would be perpetuated among posterity through writing. Thus Eusebius composed the Ecclesiastical History, From the manuscript Lives of the Brethren. Damascene the book on Barlaam and Josaphat, Cassian the Conferences of the Fathers, Gregory the Dialogue, Jerome, Bede, Florus, Odo, Usuard composed various Martyrologies, Gregory of Tours, Peter of Cluny, and very many others published very many small works on material of this kind. Indeed the manifold devotion of the Brethren from various nations...

1 On his purity. 2 On his mercy, which he first bestowed upon ^a poor man. 3 On the belt he gave away, and which he saw on the Crucifix. 4 On his entrance into the Order, and the vision of the fountain. 5 On his compassion toward the poor and the Brethren. 6 On the novice whom he freed from temptation through prayer. 7 On prayer, and the manner of praying, and meditation, and how he conducted himself on the road. 8 On the poor loaves of bread given and multiplied. 9 On the flow of blood stopped by his prayer. 10 On the Priest healed of quartan fever. 11 On the grace of preaching which the Lord had given him. 12 On the multitude of scholars whom he drew to the Order. 13 On the efficacy of his words. 14 On the nobleman who, intending to kill him, was converted upon seeing him. 15 On the Brother tempted by ^a spirit of blasphemy, whom he calmed by the efficacy of his word. 16 On the feverish man healed. 17 On the contrite Cleric for whom he obtained continence. 18 On the wild animal that showed itself tame to him. 19 On the one whom he retained by his consolation and the prayer of the Brethren. 20 On his humility, and how he declined honor. 21 On his patience. 22 On the loss of one eye, and how he consoled himself. 23 On his abstraction from external things, and the belt he did not notice. 24 On his devotion to Blessed Mary. 25 On the Blessed Virgin who appeared to him, and what great things she obtained for the Order. 26 On how Blessed Mary stood by him with Angels as he was reading. 27 How he saw her signing the Brethren with her Son. 28 How Blessed Mary sent ^a certain woman, whom she had freed, to his counsel. 29 How the devil tempted him while sick under the guise of good. 30 How the devil offered him ^a drink of death when he was thirsty. 31 How the devil wished to make peace with him. 32 How the devil wished to harm him, but could not. 33 How the devil wished to deceive him through vainglory. 34 How the devil wished to deceive him through ^a fragrance. 35 On his joyful poverty. 36 On the wine improved through his merits. 37 On the woman whom he freed from poison and sin. 38 On the vision and miracles at his death. 39 On the revelation of his passing. 40 On the nun consoled by him. 41 On the Prioress healed. 42 On the Carmelite confirmed in his Order by him. 43 On the child returned to his mother. 44 On the murmuring Brother who was punished, and whom the Lord healed at his invocation. 45 On his prudent replies and sayings.

We distinguish these Acts by these chapter headings noted in the margin, according to our custom. In the other manuscript, only 42 chapters are indicated.

CHAPTER I

The life of Blessed Jordan in the world. His entrance into religious life. Almsgiving. Prayers.

Chapter I

[3] Concerning our holy and venerable Father, Brother Jordan, the second Master of the Order of Preachers and the most worthy successor of Blessed Dominic, we shall set forth, with the Lord's help, certain things that we sought out with diligent inquiry, and what we ourselves saw and heard from him, to the glory of God and the benefit of readers. Blessed Jordan First of all, then, we say that he was ^a mirror of all religious life and ^a model of the virtues, inasmuch as he was ^a man who is said to have preserved the purity of mind and body unimpaired. He lived chastely.

Chapter II

[4] Moreover, that devotion which, according to the Apostle, is profitable for all things, he most fully claimed for himself not only in religious life but even while living in the world. 1 Tim. 4:8 For he bore compassionate feelings toward the wretched and afflicted, so that rarely or never, generous to the poor, even though he was not especially wealthy, did any poor person depart from him without an alms; and especially to the first poor person he encountered, even if that person did not ask, he was accustomed to give.

Chapter III

[5] It happened once, when he was pursuing the study of Theology at Paris, and it was his custom to rise every night for Matins, that on ^a certain solemn night he happened to rise suddenly, he gives his belt to ^a poor man, believing that the bell for Matins had already been rung. Wherefore, putting on only his cloak over his shirt and girding himself with his belt, he hastened quickly to the church. A certain poor man immediately met him, begging for alms. Finding nothing to give the poor man, he gave him his leather belt. When he arrived at the church and found it closed, because the bell had not yet been rung as he had supposed, he remained before the doors of the church until the servants rose and opened the church. When he entered and prayed before the Crucifix, by which he sees Christ crucified wearing the belt, devoutly gazing upon it frequently, he saw it girded with the very belt that, ^a short while before, he had given to the poor man out of love for the Crucified.

Chapter IV

[6] When he was already ^a Bachelor in Theology at Paris, he was received into the Order by Brother Reginald of blessed memory, formerly Dean of Saint Aignan of Orleans. He enters the Order. At whose blessed death, ^a wondrous vision appeared to ^a certain devout man. A vision concerning him. For he saw in the cloister of the Blessed James at Paris ^a most limpid fountain suddenly dry up, and after it ^a great stream rise in the same place, which running through the streets of the city and thence through the entire province, washed, gave drink, and gladdened all, and ever increasing, ran to the sea. For truly, after the death of Blessed Reginald, the said Father arose, who first by reading to the Brethren at Paris the Gospel of Blessed Luke most graciously, and afterward by running about preaching through the world for nearly twenty years, on this side of the sea and beyond, announcing Jesus Christ by word and example, is reckoned to have drawn more than ^a thousand to the Order, pleasing to God and devoted to the Prelates of the Roman Church, leading the Clergy and people to penance and inviting them to enter the Kingdom of God. The blessed Father moreover completed his course with Blessed Clement at sea, and there finding his way to God, he entered without impediment into the powers of God.

Chapter V

[7] In religious life, compassion so abounded in him that he frequently stripped off his tunics while traveling along the roads, clothing the naked for Christ's sake. He gives his garments to the poor. On which account the Brethren often rebuked him, and even accused him sometimes at the General Chapter. Toward the Brethren, however, he was so gentle and compassionate, not only sympathizing with their weaknesses and assisting their needs as best he could, but also sometimes pardoning human transgressions, that he corrected the Brethren more by the very virtue of compassion, gentle toward his own, by the very gentleness of attraction, than by the discipline of severity -- although he had been excellently taught even in this by Him who teaches about all things, according to the time, place, and persons. To the tempted and the sick he showed himself compassionate and sympathetic, frequently visiting them in person, and comforting them with words and examples, exhortations and prayers. Whence it was his custom, when he came to any convent, to visit the sick especially the sick and the tempted and to call novices to his table, and, if there were any who were tempted, to seek them out so that he might console them.

Chapter VI

[8] It happened that when he had once come to Bologna, the Brethren told him of ^a certain novice who was troubled to the point of leaving. For he had been so delicate and so accustomed to ^a singular life in the world -- in clothing, beds, furnishings, food, drink, amusements, and other pleasures of the flesh -- that he did not know what affliction or anguish of spirit was, except insofar as he applied himself to the study of letters, in which he had made such progress a novice formerly brought up in luxury that in the following year he could have lectured on the laws. He had never been sick, rarely angry; he had never fasted except on Good Friday, and very seldom had he abstained from meat except on Fridays; he had never made confession, and of those things said in church he knew nothing except the Lord's Prayer. This man one day, having come to the Brethren out of mere curiosity, since he did not know how to refuse, entered the Order. But he immediately repented, and everything he saw and experienced seemed to him ^a second death: he could neither eat nor sleep, and although in the world he had scarcely ever been angry, temptation so inflamed him that he wished to strike the Subprior, who had drawn him to the Order, with the psalter he was holding. Master Jordan, then, finding the said Brother in this tempted state and hearing that his name was Theobald, began to comfort him, he confirms the tempted man by prayer, saying from his very name: Theobald means, as it were, "tending toward the heights." And after giving him certain admonitions, he led him to the altar of Blessed Nicholas and told him to say the Our Father on bended knees, for he knew no other prayer. He himself, placing his hands upon his head, began with all the affection of his heart to beseech the Lord to remove every temptation from him. While he prolonged his prayer at length, the novice seemed to feel ^a certain sweetness gradually entering his mind and ^a certain change of heart. When at last his hands were raised from the novice's head, it seemed to him, as he later related to many Brethren, that two hands squeezing his heart were suddenly lifted from his mind, and that his spirit remained in great tranquility and sweetness. He remained so consoled and fervent that he endured many labors in the Order and accomplished many useful things therein.

Chapter VII

[9] A special grace of prayer was granted to this Saint by the Lord, which he neglected neither because of the care of his office over the Brethren, nor the various labors of travel, nor any occupation or anxiety. Fervent and assiduous in prayer. His manner in prayer was to pray on bended knees, with hands joined and body erect, and sometimes also sitting for long periods, to such an extent that in the meanwhile someone could easily have walked eight miles. He did this especially after Compline and Matins. Moreover, he shed copious tears, on account of which he is said to have incurred ^a grave affliction of the eyes. Likewise, he gave himself entirely to meditations, whether at home or on the road, and experienced wondrous sweetness in them. And this was his manner on the road: to give all his time to prayers and meditations, except when he was saying the Divine Office or conferring with his companions about something useful -- which, however, he did at ^a fixed hour, and he urged his companions to do the same. Whence he often walked apart from the Brethren, and sometimes he sang along the road in ^a loud voice, with tears, "Jesu, Our Redemption" or "Hail, Holy Queen," and his affections, wholly interior from his meditations and the sweetness of his heart, sometimes wandered away from the Brethren. Yet no one ever saw him upset by ^a deviation from the route, or heard him complaining, or blaming his companions; on the contrary, he would sometimes comfort others who were upset, saying: "Let us not worry; it is all part of the road to heaven."

CHAPTER II

Miracles of Blessed Jordan: the power of his speaking. Many converted to the Order by him.

Chapter VIII

[10] On ^a certain occasion, traveling from Lombardy into Germany, he came to ^a town called Ursatia, situated in the Alps, having with him two Brethren and one secular Cleric, who later became ^a Brother, and who in that remote place provided them with necessities. Turning aside, then, weary and hungry, to the house of ^a certain innkeeper named Unthar, they asked him to prepare ^a table and necessities for them as quickly as possible. And he said: "I have no bread, because before you many passed through here who consumed everything that was to be found, except two loaves which I have reserved for myself and my household." He multiplies loaves by his blessing. "But what are these among so many?" To him they simply said: "Set before us, dear friend, what you have, for we are in great need." When those two small loaves were set before them, Master Jordan, having given the blessing, began to distribute them in generous portions among the poor who came running. Whereupon the host and the Brethren, greatly troubled, said: "What are you doing, Lord? Do you not know that bread cannot be found, and the host has even shut the door so that the poor would not enter?" But the Master commanded that it be opened, and he began to give again, so that he gave thirty portions so large that each one could have been sufficient for ^a person. The four of them ate and were satisfied, and so much still remained that the host with his wife and entire household had enough for one meal. Then the host, having seen the miracle, said: "Truly this man is holy." And he refused to accept from the said Cleric the price of the meal, but filled his flask with wine, so that on the road he might give the Brethren something to drink.

Chapter IX

[11] Afterward, the Master directing his journey toward Thuringia, in ^a town called Rugir, healed ^a certain blacksmith who had suffered ^a flow of blood through his nostrils for many years -- he stops ^a flow of blood so that it flowed thirty times between day and night -- having recognized his faith and devotion, by the touch of his hand and his prayer, perfectly and in that very instant.

Chapter X

[12] Coming thence to ^a town called Uren, he found ^a Priest who had long been suffering from quartan fever, who had already nearly wasted away in body and had spent all his substance on physicians, but in vain. He drives away quartan fever. The Master, having heard his confession and imposed ^a penance, by his prayers obtained for him from the Lord ^a perfect healing, as the same Priest afterward related to the Brethren with tears, magnifying the holiness of the blessed man.

[13] When on another occasion Master Jordan was crossing the Alps, ^a certain blacksmith he restores sight who had lost the sight of one eye from the heat of the forge, was touched by him with the sign of the Cross and immediately recovered his sight fully.

Chapter XI

[14] Concerning the word of God and the office of preaching, the said Father was so gracious and fervent that scarcely his like has been found. He excels in preaching. The Lord had given him ^a certain prerogative and special grace, not only in preaching but also in familiar conversation, so that wherever he was and with whomever, and in conversation, he always abounded in fiery eloquence and shone with his own fitting and effective examples; so that according to the condition of each person he would speak to each, satisfy each, and exhort each. Whence all thirsted for his eloquence. For which reason the devil, envying him greatly, once complained of him, striving if by some means he could turn him from preaching, as will be evident below.

Chapter XII

[15] He frequented the cities where study flourished; whence he spent Lent one year at Paris, another at Bologna. He draws many to the Order. Those convents while he was staying seemed like beehives of bees, with very many entering and many thereafter sent by him to the various provinces. Whence when he came, he had many tunics made, trusting in God that He would send Brethren. Often, however, so many entered unexpectedly that they could scarcely find garments. Whence once on the feast of the Purification the aforesaid Father received into the Order twenty-one scholars at Paris, twenty-one at once, where there was ^a most abundant outpouring of tears: for the Brethren on one side wept for joy, and the seculars for grief at the loss or separation of their own. Among their number were several who later held the chair of Theology in various places; among whom was also ^a certain young German, whom the Master had repeatedly turned away on account of his extreme youth. But since he then mingled himself among the other twenty, it seemed harsh to the Master to reject him, since nearly ^a thousand scholars were standing around. Instead he said before all, with ^a smile: "One of you is stealing the Order from us." This he said on account of that young man. Whence, since the vestry keeper had brought only twenty pairs of garments, it was necessary for the Brethren to take off their own clothes -- one his cloak, another his tunic, another his scapular -- because the vestry keeper could not get out of the Chapter room for the multitude of scholars who were standing around. Nevertheless, this youngest Brother made such progress that he later became ^a Lector and an excellent preacher. Likewise, the said Father frequently pledged his Bible for the payment of debts of scholars who were entering.

Chapter XIII

[16] When on ^a certain feast day, having preached ^a sermon, he was receiving ^a certain scholar, and many scholars were present, directing his words to the bystanders, he said: "If one of you were going alone to ^a great feast and banquet, would all his companions be so discourteous he draws another by the force of his word that none would wish to accompany him? Behold, you see, dearest ones, that this man has been invited by the authority of the Lord to ^a great feast: will you not permit him to go alone?" A marvelous thing: his word was of such power that immediately ^a certain scholar, who had previously had no desire to enter, at once leaped into the midst, saying: "Master, behold, at your word I join him in the name of Jesus Christ." And so he was received together with the other.

[17] When ^a certain Brother was being tempted, and was grieving beyond measure because he could not gain access to the Master himself, he calms the tempted, one day when he came to him, he found him saying the Office of the Dead. The Brother then began to say the Office with him from the opposite side. And when he said the verse, "I believe that I shall see the good things of the Lord in the land of the living," the Master responded devoutly and deliberately: "Wait for the Lord; act manfully; let your heart be strengthened, and sustain the Lord." Immediately the Brother received in this word, as if spoken by ^a prophetic mouth, great consolation; and he who had come tempted departed consoled.

Chapter XIV

[18] When the same Master was preaching most insistently at Padua, where at that time there was ^a great school of studies, he received ^a certain German, noble in birth, flourishing in age, gracious in character. His Master and companions, he admits another, the only and very wealthy son, having learned beforehand of his entering, like ministers of the devil, shut up with him in ^a chamber ^a woman beautiful in body, in order that through the pleasure of the flesh they might turn his mind from his holy purpose. But Christ conquered in him and drew him more strongly to the Order -- and he afterward led his own Master to the Order. His father, moreover, was both powerful and very wealthy and had no other son. Whence, hearing of his son's entrance and troubled to the point of death, he came with ^a large retinue into Lombardy, firmly resolving either to draw back his son he placates the supremely angry father with ^a gentle reply or to kill Master Jordan. When therefore one day, riding with his companions, he encountered Master Jordan coming toward him, with ^a troubled countenance and ^a furious shout he began, as if from one of the Brethren, to ask where Master Jordan was, not knowing it was he. But Jordan, mindful of God, who said to the Jews, "I am he," John 18:5 with ^a glad face and ^a humble heart replied: "I am Master Jordan." At once that man, sensing the virtue of the holy man from his word of truth, leaped from his horse and humbly prostrated himself at his feet; and confessing with tears the sin he had conceived in his heart against him, he said: "Now, having accepted consolation concerning my son, I promise you that with this retinue, before I return to my land, I shall go across the sea in the service of God" -- which he did, having in his retinue nearly ^a hundred horsemen.

CHAPTER III

Various benefits of Blessed Jordan to his neighbors: his humility and patience.

Chapter XV

[19] A certain Brother at Faenza, who on account of excessive contemplation and investigation concerning God had fallen into such ^a darkness of heart that it already seemed to him that he believed God did not exist. It happened, however, that the Prior of that convent went to Bologna, and he set forth in order the tribulation of the said Brother to Master Jordan, Absent, he frees one tempted by blasphemy, and how neither by persuasion, nor by Scriptures, nor by arguments could the Brother's temptation be mitigated. To him the Master said: "Prior, tell him on my behalf that he believes just as well as I do." When the Prior returned to his convent, as soon as he related the Master's word to the Brother, the latter, as if awakening from ^a heavy sleep and returning from ^a kind of ecstasy, said: "Certainly the Master has spoken the truth, for I believe most firmly that God exists." And immediately he was completely freed from all that temptation of blasphemy.

Chapter XVI

[20] A certain Brother in the convent at Frankfurt, Engelbert by name, whom Master Jordan had received as ^a young man, during the year of his novitiate labored under ^a most grievous fever. When the said Father the Master saw him very weak and burdened, he said: "If you had faith, my son, you could be freed more quickly from your illness." He heals ^a feverish man. And when that one responded that he firmly believed, Master Jordan, laying his hands upon him, said: "In the name of the Lord, receive your health." And immediately he was cured of all fever.

Chapter XVII

[21] A certain Cleric of the diocese of Saintes, while confessing once at Paris to this man of God, complained among other things with tears that he could not remain continent. The compassionate Father, pitying him from the depths of his heart, he obtains continence for ^a Cleric, with firm confidence conceived from God, said: "I tell you, dearest one, that this incontinence of the flesh shall never again prevail against you." And this was fulfilled through the merits of the holy man, as the Cleric himself revealed to many Brethren in confession, giving thanks to God.

Chapter XVIII

[22] He went out once from Lausanne, wishing to see the Bishop, who was nearby, for they had loved each other greatly for ^a long time. When therefore several Brethren preceded him, and he was following, conversing with the sacristan of Lausanne about Jesus, behold, ^a weasel passed before the Brethren. While the Brethren stood before the burrow into which it had entered, the Master came up and said: "Why do you stand here?" They told him: He calls ^a weasel, and it obeys him. "Because ^a most beautiful and pure white little creature entered this hole." Then the Master, bending down, said: "Come out, beautiful little creature, so that we may see you." Immediately it came out to the mouth of the opening and with ^a fixed gaze looked upon him. Then the Master, placing his hand under its front paws and his other hand running it frequently over its head and back -- all of which the weasel endured. The Master said to it: "Now return to your place, and blessed be the Lord your Creator." Immediately the little creature withdrew into the burrow. And the aforesaid sacristan related these things.

Chapter XIX

[23] In the advancement of the Order, just as he was solicitous above all in attracting scholars, so in the preservation of those received he was above all discerning. For ^a certain special grace shone in him, so that through his own fault or negligence he never lost anyone, so that he could say with Christ: "Father, those whom You have given me, I have not lost any of them." John 18:19 Whence at Paris it happened that when ^a certain novice was being tempted to leave, the compassionate Father comforted him with every consolation in his power. And when the novice would accept no consolation one wishing to leave the Order but insistently demanded back his clothes and belongings, the Master told him that he would release him the next day. It was, however, the day of Pentecost, and the Brethren had assembled for the General Chapter. When the procession in white hoods had been completed and all the rites duly performed, he summoned the said Brother into the Chapter and before all admonished him sweetly, entreated him humbly, that he should remain and not depart, at the devil's urging, from so great and holy ^a company. At last, when the man would not soften his heart in any way, he sent him to the wardrobe to receive his secular clothes. In the meantime, however, he said to the Brethren: "Let us knock once more at the mercy of God, and on bended knees let us say, reading aloud, 'Come, Creator Spirit.'" A wondrous but most lovable thing: he detains him by prayer. They had not yet completed the hymn when, behold, that young man, entirely drenched in ^a rain of tears, threw himself into the midst of the Chapter, begging pardon and promising henceforth perseverance in the Order. Thanks were given to God, the Brethren rejoicing with trembling over the Brother rescued from the very jaws of hell. He afterward advanced in life and learning, becoming ^a useful Lector and ^a gracious preacher.

Chapter XX

[24] He was so humble that he knew how to decline discreetly and wisely all the pomp of the world and the honors offered to him. Whence when he once arrived at Bologna, he declines public honor, and the entire city, having learned in advance of his coming, wished to go out in procession to meet him, he humbly hastened his step to avoid the crowd, and circling the city by certain byways, he unknowingly came from behind to the house of the Friars Preachers. This was an example to many.

Chapter XXI

[25] There was at Bologna ^a certain demoniac, who by chance encountered the Master in the cloister. He offers the other cheek when struck. Raising his hand, he struck him ^a most violent blow. But the holy Father, endowed as he was with the virtue of patience and humility, immediately offered the other cheek. The man, unable to withstand his virtue, bowed his head and at once withdrew in shame.

[26] At the General Chapter, moreover, his patience and humility shone forth greatly. For when he was accused by the Definitors of whatever fault, he refuses to excuse himself, and it was said to him that he could excuse himself if he wished, he would say in ^a humble voice: "Ought ^a thief be believed when he excuses himself?" By this word they were greatly edified.

Chapter XXII

[27] When, with ^a severe illness growing worse, he had completely lost the sight of one eye, he gives thanks for the loss of an eye, summoning the Brethren to Chapter, he said: "Brethren, give thanks to God, because I have now lost one enemy. But pray to the Lord that, if it please Him and be expedient for me, He may deign to preserve the other."

Chapter XXIII

[28] But who could describe how, withdrawing himself from external things, he was so entirely interior that he thought of or attended to nothing outward? For it happened once that ^a certain noble and devout person asked for and received his belt. Since the holy man had no other, she took his. After some time, however, when the Master was sitting in ^a certain recreation with the Brethren, and that belt, which had ^a silver buckle, was hanging from ^a cord, ^a certain Brother took it and, raising it, said: "What is this, Master? Do you carry ^a silver belt?" He does not much attend to external things. But the Master, looking at it more carefully, said: "My God, who put this here? Certainly I never noticed it." Whence the Brethren were edified, perceiving that his mind was intent upon interior things.

CHAPTER IV

The devotion of Blessed Jordan toward the Mother of God. Her benefits bestowed upon him and the Order.

Chapter XXIV

[29] He was moreover most exceedingly devoted to our Lady, Blessed Mary, inasmuch as he knew her to be solicitous for the advancement and protection of the Order, over which he presided with her assistance. Devoted to Blessed Mary. Whence ^a certain Brother, with curious devotion, was listening and watching as the Master prayed more devoutly before the altar of Blessed Mary and was saying frequently "Hail Mary" with great weight. The holy Father, perceiving him standing there, said: "Who are you?" "I am," he replied, "your son Berthold." To whom the Master said: "Go, my son, and rest." He answered: "No, Master. Rather, I wish you to tell me what you were just praying." Then the Saint began to explain to him his manner of prayer, and especially his prayer to Blessed Mary, and about the five Psalms according to the letters he reads five psalms of this name MARIA: that he would first say "Hail, Star of the Sea," then the Magnificat, "To you, O Lord, I have lifted up," "Reward," "When the Lord restored," and "To you I have lifted up." And at the end of each, after the Glory Be, ^a Hail Mary with ^a genuflection. And he added: "I shall tell you an example, my son, by which you may see how good it is to praise the Mother of Christ."

Chapter XXV

[30] "A certain Brother," he said, "was standing before his bed praying, and he saw the Blessed Virgin, accompanied by certain maidens, going through the dormitory he relates that Blessed Mary visits the cells and sprinkling the Brethren and their cells, one of the maidens carrying holy water. She passed by, however, the cell of ^a certain Brother, which she did not sprinkle. But the one who saw these things ran to the feet of the Lady, saying: 'I beseech you, Lady, tell me who you are, and why you did not sprinkle this Brother.' She replied: 'I am the Mother of God, and I have come to visit these Brethren. But I did not sprinkle him because he is not prepared. Tell him, therefore, to prepare himself. Indeed, I love your Order with ^a special love, and among other things I find this pleasing, that everything you do and say you begin with my praise and end with it. And to protect the Order from sins. Whence I have obtained from my Son that no one in your Order can long persist in mortal sin, but either he is quickly detected, or quickly repents, or is cast out, lest he defile my Order.'"

Chapter XXVI

[31] On the night of the Circumcision of the Lord, when, according to custom, the said Father was reading the ninth lesson at Paris, ^a certain Brother, falling asleep, he is honored by her appearing, saw ^a most beautiful Lady standing in the pulpit, wearing ^a golden crown upon her head and adorned with ^a mantle of wondrous beauty, gazing most attentively upon the reader. When he had finished the lesson, she took the book from his hand and began to descend slowly before him down the steps, with Saints standing on either side; among whom one, somewhat bald, appeared greater and more dignified, who, carrying ^a staff in his hand, as if making way, preceded the Lady. The Brother who had clearly seen this, supposing her to be the Blessed Virgin, and the one preceding her to be Paul or Blessed Dominic, who toward the end of his life had become bald, approached the Master and asked whether in that lesson he had felt anything of sweetness, revealing to him what he had seen. The Master, smiling at his words, refused to reveal anything.

Chapter XXVII

[32] The same Father related to the Brethren in Chapter that ^a certain devout Brother had seen this, and the Brethren suspected that it was he himself. In the same Parisian convent, when on the feast of the Purification the Brethren began the Invitatory, the remaining Brethren receive ^a blessing, "Behold, He comes," the Lady processed with her Son to the altar, where she sat upon ^a prepared throne, most sweetly gazing upon the Brethren, who were turned toward the altar according to custom. When they bowed at the Gloria Patri, she, taking the right hand of her Son, signed them and the entire choir.

Chapter XXVIII

[33] A certain noble and very beautiful maiden, left by her Father in the care of her uncle, while she hoped for protection from him, fell into corruption. At length, having become pregnant, she twice procured an abortion at his urging. A sinful woman And, pregnant ^a third time, since she dared not resist her uncle, she fell into the abyss of despair, not daring to reveal her crime to anyone. Whence she struck herself with ^a certain knife so violently that she miserably opened her own womb. Wounded, then, by the pain of this dire injury, but visited by the mercy of God, she was stricken with contrition for her sin with all her heart, and, turning with tears to the Mother of mercy, she obtains health of body and soul, being sent to Blessed Jordan, she pleaded that with her accustomed compassion she would help her, so that at least her soul might not perish with her body. Immediately the Blessed Virgin, standing beside her and conferring health of body, commanded her to submit herself entirely to the counsel of Master Jordan, who was soon to arrive. This she most devoutly fulfilled, and at his admonition she entered the Cistercian Order and persevered in her holy desire and purpose.

CHAPTER V

Various illusions of the devil repelled by Blessed Jordan.

Chapter XXIX

[34] The Evil One once tempted him, when he was ill at Paris, under ^a wondrous fraudulence of sanctity. Coming to the gate in the form of ^a venerable person, he asked to be led to Master Jordan. When therefore, having been led to him, The devil tempts Blessed Jordan under the guise of ^a worthy man, he had had some familiar conversation with him, he requested the Brethren to withdraw, as if about to speak with him in private. This done, he spoke thus: "Master, you are the head of this most holy Order, and the eyes of all the Brethren look, as it were, to you. If something small or great should proceed from you contrary to the fervor of religious life -- ^a trace of laxity -- since human nature is prone to decline, you will receive punishment from the Lord for it, and you will leave in so great an Order an example of dissolution and an occasion of disturbance. For you are ill, but not so much that you cannot do without ^a mattress and abstain from meat. And if tomorrow or the next day the same dispensation is not made for ^a Brother who is equally or more ill, judgment will result, murmuring will arise, and disturbance. Wherefore I ask and advise that, just as you have hitherto been an example of religious observance in other things, so also you should show yourself in these." The crafty deceiver, thus coloring his words, took his leave when dismissed, muttering something as if saying psalms. The man of God simply believed his words and abstained from those things for many days. Whence his weakness increased to such an extent that he could scarcely stand. But it was revealed to him by the Lord that the one who had suggested these things was the devil, who envied his preaching.

Chapter XXX

[35] On another occasion, when he was passing through Besancon, before the Brethren had ^a house there, it happened that he fell gravely ill. One day, therefore, when he was burning with fevers and thirsting immensely, behold, ^a youth wearing ^a white cloth around his neck, a drink being offered, carrying ^a flask of wine in one hand and ^a silver cup in the other, offered it to him, saying: "Master, I bring you an excellent drink; drink from it confidently, for it will in no way harm you." The Master, not ignorant of his wiles, commended himself to God, signing himself with the sign of the Cross, and immediately the youth vanished. Nor should the devotion be passed over in silence which the Bishop and others had toward him on account of the signs of holiness which they saw in him; out of reverence for whom, with great urgency of entreaties, they sought and obtained ^a convent.

Chapter XXXI

[36] The devil himself once spoke to Master Jordan through ^a certain man whom he held possessed, redoubling threats and curses, and making many complaints against him -- that by his preaching he was taking many souls from him. And he said: "O blind one, blind one! A mutual pact being offered. I will make ^a pact with you, that I will never tempt your Brethren in spirit or vex them in body, if you promise me that you will never again preach." To whom the holy man replied: "God forbid that I should enter into ^a covenant with death and make ^a pact with hell."

Chapter XXXII

[37] Another Brother at Bologna was ^a demoniac, who was so strong that he broke all ropes and chains, and frequently raging against the Brethren, attempting to harm through ^a demoniac, he caused them many annoyances. Once therefore, bound all over his body and lying on his back in bed, he said to the Master standing by: "O blind one, if I had you now, I would crush you completely." The Master immediately ordering him to be unbound, said: "Behold, you are loosed; do whatever you can." But he could not move. Then he said again: "Oh, if I could hold your nose between my teeth!" The Saint, however, bending down, placed his nose at his mouth. The man could in no way harm him, but, touching the Saint's nose with his lips, he gently licked it.

Chapter XXXIII

[38] On another occasion, when the demoniac was reviling all the Brethren, upon the arrival of Master Jordan he rose with ^a certain wondrous reverence by inducing vainglory and praised him by way of temptation, commending him for his singular preaching, for his fervor of religious life and all perfection, in order that through these things he might lead him into elation. But the holy man, not ignorant of the Evil One's cunning, confounded him by his humility.

Chapter XXXIV

[39] When the blessed Father was at Bologna, the tempter poured upon him such fragrances that he hid his hands lest they be fragrant to others, fearing to betray ^a holiness by deception of fragrance of which he was not yet aware. If he handled the chalice, such ^a sweetness of fragrance issued from it that the entire convent marveled at the immensity of the sweetness. But the Spirit of truth did not suffer the deceits of the Evil One to endure long: for on ^a certain day, when he was about to celebrate Mass and was efficaciously saying the Psalm "Judge, O Lord, those who harm me; fight," etc., for the purpose of repelling temptations, and was meditating on that verse, "All my bones shall say," he was filled with wondrous devotion, Psalm 34 so that truly all the marrows of his bones seemed to be irrigated by the Spirit of God. Then he asked the Lord that, if the said fragrance was brought about by diabolical wiles, He would reveal it to him by His grace. Immediately, through the Spirit, he recognized that this was ^a contrivance of the ancient enemy, to cast him down through vainglory. And from then on that deceptive fragrance ceased from his hands. These things the Master described in his booklet, and he related them at Paris in my presence to the novices.

CHAPTER VI

Necessities provided for Blessed Jordan: his death: his glory revealed.

Chapter XXXV

[40] Once when the said Father was traveling with many Brethren to the General Chapter at Paris, one day he dispersed the Brethren through ^a town to beg for bread for their lunch, commanding them to gather at ^a certain fountain. When they had brought back ^a small quantity of coarse bread, joyful in poverty, which would scarcely have sufficed for four, the Saint, breaking into ^a voice of exultation and praise, urged the Brethren by word and example to do the same. When ^a certain woman from the neighborhood saw this, he receives necessities, being at first unfavorably impressed, she said: "Since you are religious, do you thus rejoice so early and so merrily?" But learning from them that they were exulting in the Lord because of the lack of bread, for which they were poor, she ran to her house and brought them bread and wine and cheese in abundance, commending herself to their prayers.

Chapter XXXVI

[41] A certain devout Lady in France received the Brethren gladly, although it greatly displeased her husband. He is received as ^a guest. When therefore she had received Master Jordan with his companions, and they were already at dinner, it happened that her husband arrived. And, dissimulating his feelings, he took his place at table. But when he discovered that good wine had been served to the Brethren, being all the more aggrieved, he called out to the servant, saying: "Go quickly and bring some of the better wine, the one in the cask." He said this, however, ironically, because that wine was spoiled, in order to embarrass his wife. The servant went, the wine changed for the better, brought it, and served it. When it was tasted, the wine was found to be of the highest excellence. The husband, then, angry at the servant, said in ^a furious voice: "Why did you not bring from that barrel I told you?" The servant replied that he had certainly brought from it. He was sent ^a second time, and the same result was found. Then, rising in ^a fury, the husband went himself, drew from it, tasted it, and found it excellent -- the spoiled wine having been changed to good. Then the husband himself, changed for the better, became ^a lover of the Brethren and encouraged his wife to give alms.

Chapter XXXVII

[42] A certain woman, having fallen into despair on account of the frequent relapse into grievous sins, swallowed ^a venomous spider in order to kill herself. He frees ^a woman from poison. But as death approached, she was stricken with contrition and began to invoke the Mother of mercy with tears. She then heard ^a voice saying to her: "Brother Jordan the Preacher, Master of the Order, is about to come here now; call upon him, saying that you have been sent to him by me, and confess to him, and you shall be saved." The Saint came, and the sinful woman confessed; and with the vomiting of her sins she vomited up the spider and the poison, and giving thanks to God, she was most fully healed.

Chapter XXXVIII

[43] In the year of our Lord one thousand two hundred and thirty-six, on the Ides of February, the same Master Jordan, who had gone to the Holy Land to visit the holy places and the Brethren, died, as is clear from the letter written below.

To the venerable and beloved Prior and convent of the Friars Preachers of Paris, Brothers Godfrey and Reginald, Penitentiaries of the Lord Pope, send greetings and the consolation of the Holy Spirit.

Know that when the fury of the sea swelled and its force drove the ship onto the shore of Galilee -- in which our sweet Father, Master Jordan, was, He is drowned, with two other Brethren -- he and twenty-nine other persons were freed from the bonds of death and from this wicked world. Concerning this, however, dearest ones, let not our hearts be afraid, because for us orphans our compassionate Father and the God of all consolation has provided ^a remedy, and after the tempest, calm. For while the bodies lay unburied, as those who survived that shipwreck testify, and those who committed them to burial with their own hands, he is made known by ^a heavenly light, lights from heaven shone above them on every successive night; and moreover many crosses were seen above them by many. At which miracle the inhabitants of the region flocked together and breathed in such ^a fragrance of scent that, according to the testimony of those who, after the miracles were seen, buried the three of them, even after ten days the overpowering fragrance did not depart from their hands. Moreover, around the place of burial the sweetness of the same fragrance spread more widely, he is buried, until the Brethren from Acre came with ^a bark and transferred them to their own church. Where the said Father rests and bestows many benefits upon many. He is renowned for miracles. Blessed be God through all things. Amen.

Chapter XXXIX

[44] In the convent at Limoges, which was among the first of the Order, there was ^a certain Brother who loved Master Jordan with much affection. Long before his passing had become known in the region of the Alps, he was once standing in the church praying after Matins. The drowning is revealed to ^a certain Brother at Limoges. When the Lord had illuminated his heart with the dew of heaven, he suddenly fell asleep, having first prayed devoutly for the Master, whom he had heard was beyond the sea. And behold, it seemed to him that he was on the bank of ^a certain river, exceedingly wide and also deep, in which he saw many dead bodies, as though recently drawn from the water. And as he was considering this and marveling, he saw Master Jordan himself, as if suddenly emerging from the depths of the water, fixed upon ^a cross, more joyful than usual, with arms and legs extended, in the manner in which Blessed Andrew is usually depicted, ascending briskly into heaven without any assistance. While the aforesaid Brother was gazing at this in amazement, the blessed Father, smiling gently at him, said: "Unless I go away, the Paraclete will not come to you." Having said this, with his hands raised and fixed to the cross, he was borne into heaven with the cross itself. When he had disappeared, the said Brother saw his seal lying on the ground. When afterward the manner and circumstances of his death became known to him, he understood more fully what the vision portended.

Chapter XL

[45] At that time, in the parts of Brabant, in the monastery of Aywiers of the Cistercian Order, there was ^a certain nun, an aged virgin named Lutgard, through whom the Lord performed many miracles during her life and after her death. She had been well known to the blessed Father Jordan and devoted to him. When she had served the Lord for forty years in the habit of ^a nun, and could no longer see because of old age and tears, on the very vigil of the Nativity of Christ the blessed Father appeared to her in this manner. For when she had prayed from the first hour of the day until the sixth and did not feel the accustomed devotion, she began to grow weary and broke forth into these words: "Good Lord, what am I suffering? Surely if I had some friend in heaven or on earth the glory obtained in heaven is shown to Saint Lutgard who would now pray for me, I would not feel such hardness of heart." While she was saying these things with tears, suddenly before the eyes of her mind there appeared ^a certain Brother so luminous and so glorious that, on account of the magnitude of his brightness, she did not recognize him. Whence, marveling, she said: "Who are you, Lord?" And he replied: "I am Brother Jordan, formerly Master of the Order of Preachers. I have passed from this world to glory, and I have been exalted among the choirs of the Apostles and Prophets, and I have been sent to you, to console you on this most welcome feast. Be secure now, for you are soon to be crowned by God. But the Psalm 'May God have mercy on us,' with the collect of the Holy Spirit, which you promised at my request to say for our Order, do not omit to say until the end of your life." After this he disappeared, leaving her in such consolation as she had never before experienced. And to another of the Order. These same things, though in another manner, the said venerable Father revealed to ^a certain Brother of the Order, and showed by ^a distinguished appearance that he had been placed in heaven in the rank of the sublime Prelates. These things are described in order in the Life of Blessed Lutgard herself.

CHAPTER VII

Miracles of Blessed Jordan after death.

Chapter XLI

[46] The said Father installed as Prioress ^a sister of excellent life in ^a certain monastery of nuns. After many years, when she had administered that office laudably, she fell into paralysis, so that she could not move from bed without the assistance of those ministering to her. Whence she frequently and most insistently asked to be relieved of that office; but with the convent protesting, she could never obtain it, because she seemed more useful for governance even in her infirmity than any other. It happened, however, on ^a certain day after the death of the said Master Jordan, The paralytic is healed upon invoking Blessed Jordan, when certain miracles were said to have occurred at the invocation of his name, that while the convent was at dinner, she had two sisters carry her on ^a litter into the church before the altar. And having dismissed the sisters, she devoutly prayed to Blessed Jordan, whom she firmly believed to be glorified with Christ, that he would obtain from the Lord for her either that she might die soon, so that she would no longer trouble the sisters, or that she might be able to obtain from the Prelates of the Order the benefit of release from an office she was unable to discharge, or that she might be given strength and health by which she might become fit to carry out that office. Immediately she felt ^a certain divine power infused into her, and she began first to place one foot and then the other outside the litter. At last she arose and began to walk through the choir, as if testing whether she were truly healed. Meanwhile she heard the bell of the refectory ring as the convent rose from dinner, and she proceeded to meet the convent coming to the church, singing "Have mercy on me, O God." When the younger sisters, the first to come out of the refectory in procession, saw her, they wondered whether it was truly the Prioress, who was walking erect contrary to her custom. The cantress, however, coming out last from the refectory with the older sisters, when she saw walking straight the one whom ^a short while before she had left on ^a litter, dropped the "Have mercy on me, O God" and began in ^a loud voice the "Te Deum Laudamus." And as the convent sang at the top of their voices, the neighbors, hearing the unaccustomed clamor and fearing an assault by some malicious persons upon the sisters, came with weapons, ready to defend them. But when they heard the matter in order from the Prioress herself through the window, they praised God together.

Chapter XLII

[47] A certain Brother of the Carmelite Order, prepared to leave, having heard that Brother Jordan had drowned, was all the more troubled, saying to himself: "Vain is everyone who serves God. Was this not ^a good man who perished thus? Or does God not well reward those who serve Him?" By his appearing, one wavering in his vocation is strengthened. When therefore he had resolved to leave the next morning, that very night ^a most beautiful person appeared to him with an immense light surrounding him. Then, trembling and amazed, he prayed, saying: "Lord Jesus Christ, help me and show me what this is." And immediately the reply came: "Be not troubled, dearest Brother, for I am Brother Jordan, about whom you were doubting. And everyone who serves the Lord Jesus Christ to the end shall be saved." And he vanished, the Brother being consoled in all things. This the Brother himself, and the Prior of the same Order, Brother Simon, ^a religious and truthful man, related to our Brethren.

Chapter XLIII

[48] In Prague, the capital of Bohemia, there was ^a certain citizen named Cunsicus, surnamed Albus, who had ^a wife named Elizabeth. She, being near to giving birth, had frequently felt the living child in her womb, as pregnant women are wont to feel; but for three days before she gave birth she felt nothing, on account of which she was very fearful and troubled within herself. When she labored grievously during the night of delivery, By ^a vow made to him, she vowed the infant, if it were ^a boy, to Saint Jordan, Master of the Order of Friars Preachers, declaring it impossible that he should not be ^a Saint, whose life and doctrine she had so often heard to be so glorious. If, however, it were ^a girl, she vowed it to Saint Elizabeth, who had recently been canonized. When the infant was born, she asked the midwives whether it was ^a boy or ^a girl. They answered that it was ^a boy, but dead. Then the mother began to wail inconsolably, incessantly invoking the patronage of Blessed Jordan, that he might restore her son to her. While she carried on thus from almost the middle of the night, she continually had the infant inspected. At last, to test more surely whether he lived, in wintertime they placed the child in ice-cold water and perceived in him no signs of life. Those who stood by consoled the Lady, but she, like ^a true mother, persevered in imploring the help of Blessed Jordan. And when it was day, she had the child examined again; and behold, he was found alive. The dead infant is revived. Giving thanks to God and to Blessed Jordan, she gave her son the name Jordan as ^a testimony to the miracle that God had performed through him. And when the bell sounded for Prime in the house of the Friars Preachers, she sent for the Brethren. And to examine that sign and miracle, Brother Tymmo the Pole, then Lector at Prague, and Brother Simon, formerly Archdeacon, then Subprior and later Prior of the same house, were sent. Coming to the place, they found all things to be as stated in the foregoing narrative, with all who were present truly attesting that it was so.

[49] Other miracles. Moreover, concerning the miracles that occurred at the place of his death, and in many regions, and especially at Acre, where his holy body was brought, we do not wish to describe them for the present.

Chapter XLIV

[50] A certain Brother who seemed to be of some learning and authority was assigned to go to ^a remote and unknown convent. Taking this hard, he went the entire day murmuring about the penance imposed upon him, saying frequently: "What have I done, murmuring against obedience, or what have I deserved? Why has this been imposed upon me? Who advised it? Who procured this for me?" When therefore on ^a certain day he was murmuring thus in the hearing of his companion, the Lord, from whom nothing is hidden, suddenly struck him; and prostrated to the ground, he was deprived of nearly all his senses. His face was swollen and his mouth inflated, and his tongue, grown exceedingly thick, struck with apoplexy, seemed to fill his mouth completely, so that it was rightly believed that he had been struck by God on account of his sins of murmuring. The Brother who was his companion, seeing this, greatly frightened with much fear and grief, fearing the disgrace to himself and the Order, had absolutely no idea what to do. But in such distress and anxiety, it came into his mind to humbly invoke God through the merits of Master Jordan, who was then dead. He said therefore: "Master Jordan, compassionate Father, you who exalted this Order, come now to the aid of me, your son, lest the Order be disgraced in the affair of this Brother. Lord God, Blessed Jordan being invoked, through the prayers and merits of your servant Master Jordan, deliver us from this peril." Then, turning to the Brother, he cried out in ^a loud voice, saying: "Brother, realize that this has happened to you on account of your sins and the murmuring you repeated daily. Make ^a vow to God and to Master Jordan in your heart that, if he delivers you, you will cease from murmuring and that you will complete your obedience in peace."

The sick man therefore, stricken at his word and coming somewhat to himself, nodded his assent, for he could not speak, that he would do so. Wondrous was the vengeance of God, but more wondrous still His condescension. For as soon as the Brother made his vow in his heart he is healed and devoutly directed his prayers to Master Jordan, he immediately received the full benefit of health, completing his obedience not only patiently but cheerfully. Both of them, even when stationed in different places, reported this concordantly to Brother Humbert, Master of the Order.

CHAPTER VIII

Sayings and replies of Blessed Jordan.

Chapter XLV

[51] A certain layman asked Master Jordan, saying: "Master, is the Our Father worth as much in our mouths, The prayer of ^a layman is equally pleasing to God as that of ^a Cleric, we who are laypeople and do not know its power, as in the mouths of Clerics who know what they are saying?" The Master replied: "It is worth just as much as ^a precious stone is worth just as much in the hand of one who does not know its power."

[52] Master Jordan once came to the Emperor Frederick, and when they had sat together and had been silent for ^a long time, the Master at last said: "My Lord, I travel through many provinces on account of my office; whence I wonder why you do not ask me for news." To which the Emperor replied: "I have my messengers in all the courts and provinces, and I know everything that happens throughout the world." To which the Master said: "The Lord Jesus Christ knew all things as God, and yet He asked His disciples: 'Who do men say the Son of Man is?' An admonition given to Emperor Frederick II. Surely you are ^a man, and you do not know many things that are said about you, which it would be greatly expedient for you to know. For it is said of you that you oppress the Churches, that you despise sentences of excommunication, that you attend to auguries, that you are too favorable to Jews and Saracens, that you do not heed true Counselors, that you do not honor the Vicar of Christ and the successor of Blessed Peter, who is the Father of Christians and our spiritual Lord. And certainly these things do not befit your person." And thus, having courteously begun, he corrected him on many points.

[53] The Rule of the Preachers. When ^a certain person asked him what Rule he followed, he replied: "The Rule of the Friars Preachers is this: to live honorably, to learn, and to teach -- which three things David asks of God, saying: 'Teach me goodness, and discipline, and knowledge.'" Psalm 118:66

[54] A certain layman said to the same Master: "Master, what is it that we laypeople sometimes say among ourselves: that ever since your Brethren and the Friars Minor came, Regions are punished there has never been such good weather in the land, nor has the earth borne so well as before?" The Master replied: "I could deny this if I wished, and demonstrate the contrary. But granted, I will show you that this is just. For since we came into the world, we have taught the world to recognize many sins which it did not recognize before, and people refuse to abstain from them. On account of sins Whence they are graver to them, because sin knowingly committed is more grievous. Therefore, on account of the graver sins of men, God sends sterility upon the earth, as the Prophet says: 'He turned ^a fruitful land into ^a salt waste, because of the wickedness of those who dwell in it.' Psalm 106:34 Committed knowingly. And therefore God justly sends sterility and tempests now. And I say to you further: unless you correct yourselves, since you now know what you ought to do and from what you ought to abstain, He will do still worse to you. For He who does not lie says Himself in the Gospel: 'The servant who knew the will of his master and did not do it shall be beaten with many stripes.'" Luke 12:47

[55] At the time when Brother John of Vicenza, preaching at Bologna, produced ^a wonderful harvest and stirred up nearly all of Lombardy by the grace of his miracles and preaching, drawing people to see and hear him, ambassadors of the Bolognese came -- Masters and learned men -- to the Master as he was going out to meet them with the Definitors and other Brethren who had gathered for the General Chapter. They asked therefore on behalf of the entire city and community that they should not remove the aforesaid Brother John from that city; among many reasons advancing this effective one, and weighing it heavily, that he had graciously sown the word of God in the city, and the fruit that was hoped to follow from his preaching could all be lost in his absence. The Master, however, having commended their devotion and good will toward the Order, Preachers ought to proclaim the word of God in various places, answered in this manner: "Good Lords, the reason you allege for why Brother John should remain here -- that he has sown the word of God among you and the fruit could be lost if he departed -- should not greatly trouble you. For it is not the custom of ^a sower of fields that, when he has sown one field, he should bring his bed there and lie there until he sees how the seeds bear fruit; rather, he commends the seed and the field to God and goes to sow in another field. So perhaps it would be expedient for Brother John to go and sow the word of God elsewhere, as it is written of the Savior: 'For I must preach the word of God to other cities also.' Luke 4:43 Nevertheless, out of the love we bear toward the city, we shall take counsel with our colleagues the Definitors regarding your petition, and we shall do as much for you as ought to be sufficient."

[56] When Master Jordan was at ^a certain Cistercian abbey, many of the monks surrounded him and said: "Master, how will your Order be able to endure, since you have nothing to live on except alms? And you know well that, although the world is now devoted to you, yet it is written in the Gospel that the charity of many will grow cold, and then you will have no alms and will fail." Matthew 24:12 Religious life in poverty subsists better. The Master replied with all gentleness: "I will show you from your own words, by reasonable argument, that your Order will fail before ours. Look at that passage in the Gospel, and you will find that the saying 'the charity of many will grow cold' is written about the time when iniquity will abound and there will be intolerable persecutions. Now you well know that those persecutors and tyrants, abounding in iniquity, will take away your temporal goods; and then you, who are not accustomed to go from place to place and beg for alms, will necessarily fail. But our Brethren will then be dispersed and will bear greater fruit, just as the Apostles, who were dispersed at the time of persecution. Nor will they be so frightened; rather, they will go from place to place two by two and seek their sustenance, as they have been accustomed. And I say to you further, that those who take from you will gladly give to them, if they are willing to receive. For we have already often experienced that robbers and plunderers very gladly wish to give us frequently from what they take from others, if we were willing to accept."

[57] When Master Jordan once on the road had given one of his tunics to ^a certain rogue Alms given to ^a dishonest beggar is ^a pious act who was pretending to be poor and sick, the man took it and carried it to the tavern. The Brother who saw this said to the Master: "Behold, Master, how well you gave your tunic, for the rogue has carried it to the tavern." The Master replied: "I did so because I believed he was greatly in need, inasmuch as he appeared poor and sick, and it was very pious to help him. I still judge it better to have lost the tunic than to have lost compassion."

[58] When Pope Gregory had commissioned certain Brethren to conduct an inquiry into certain monasteries, and they, On the deposition of Abbots, not observing the proper order of law, had deposed certain Abbots because they found them wicked, and the Pope and Cardinals were so troubled about this that they wished to revoke what the Brethren had done, the Master arrived and, wishing to placate them, said: "Holy Father, it has often happened to me that, when I wished to turn aside to some Cistercian abbey, I sometimes found the common road leading to the gate so long and circuitous that it was tedious for me and my companions to go so far around, when the abbey was close before my eyes. And then I sometimes went through the meadows and thus arrived at the gate more quickly. If then the porter were to say to me: 'Brother, by what road did you come?' and I said: 'I came through those meadows,' and he said: 'You did not come by the proper road; go back and come by the customary road, otherwise you shall not enter' -- The way of law is circuitous. would this not be excessive harshness? So, Holy Father, although the Brethren did not go by the way of law, which perhaps seemed to them too circuitous for this deposition, since these Abbots were well deserving of being deposed -- as you can easily learn if you wish to inquire -- permit, if you please, what has been done to stand, by whatever road it was reached."

[59] When he was once asked why Arts students frequently enter the Order Philosophers more easily enter monasteries than Theologians and Jurists and Theologians and Canonists more slowly, he replied: "Peasants who are accustomed to drinking water are more easily intoxicated by good wine than nobles and townspeople, who do not esteem strong wines because they have them habitually. The Arts students, indeed, drink the water of Aristotle and other Philosophers all week long. Whence, when in the sermon of ^a Sunday or feast day they taste the words of Christ or of His fervent followers, they are immediately intoxicated by the wine of the Holy Spirit and are caught; and they give to God not only their possessions but their very selves. But those Theologians have frequently heard such things, and therefore what happens to them is like what happens to the peasant sacristan who, from frequently passing before the altar, behaves irreverently and frequently turns his back to it, while strangers bow reverently."

[60] When he had once come to ^a gathering of certain Bishops, and they asked him how it was that Bishops who were taken from such great Orders Why monks elected as Bishops are less edifying conducted themselves less well in their episcopates, he said: "Attribute this to yourselves. For as long as they were of our Order, we corrected them well; but this dissoluteness of which you accuse them happened to them in your order. Moreover, I have been in this Order for many years, and I do not recall that from me or from any other Prelate, or General or Provincial Chapter, the Lord Pope, or any Prelate, or any Cathedral Chapter ever asked that ^a good Bishop be given. Rather, they elect for themselves at their own pleasure, either out of love for relatives or for some other less than spiritual reason; whence it is not for you to blame us." Likewise, on another occasion he said that it would not be surprising if our Brethren in the episcopate conducted themselves less well than other religious, because they act more against their profession than other religious do, since we possess properties neither individually nor collectively. Whence, when they come into their own, they act more against their religious profession than other religious, who at least can possess such things collectively.

[61] When at ^a certain General Chapter, on account of grave illness, he could not preach to the assembly, he was at last asked to say some consoling word to them. Entering the Chapter, he said: How to be filled with the Holy Spirit. "Brethren, this week we say often: 'They were all filled with the Holy Spirit.' Know, however, that what is full is not filled from without; rather, what is poured upon ^a full vessel overflows. The holy Apostles, therefore, were filled with the Holy Spirit because they had been emptied of their own spirit. And this too we sing in the Psalm: 'You shall take away their spirit and they shall fail' -- from themselves, that is, so that they may profit in You -- 'and they shall return to their dust'; and thus, 'send forth Your Spirit and they shall be created.' As if David were saying: if by Your grace they shall have emptied out their own will, their singular judgment, and their private self-love, they shall be filled with Your Holy Spirit." Psalm 103:29-30 By this word the Brethren were greatly edified.

[62] Once, admonishing the Brethren to avoid levities, he said: "What happens to me and to true Prelates is what happens to ^a shepherd Some Brethren are like sheep who is more burdened by the care of one he-goat than of ^a hundred sheep. So too one insolent person burdens the Prelate more, and disturbs the convent more, than two hundred other Brethren who, like sheep of the Lord, follow the Shepherd and understand his whistle, and do not leave their companions, but together they go, stand, lie down, eat, drink, and with bowed heads gather herbs -- fruitful in all things, tedious in few. But some, like he-goats disturbing the shepherd and the flock, run about, others like he-goats, make noise, butt their heads against their companions, leap to the heights, do not keep to the path, damage others' crops; neither by the rod nor by the shepherd's shout are they restrained; and finally they have ^a short tail -- that is, ^a curtailed patience -- and therefore sometimes they expose their foul parts. For the love of God, dearest ones, flee such goatish manners and be as sheep of God."

[63] Once, admonishing the Brethren to avoid idle words, he said: "You see, dearest ones, that imperceptibly, however high the pitch at which ^a Psalm is begun, the voices of the singers gradually fall and break. How idle words may be avoided. So too, however good the words we begin to say or exchange with one another, gradually through human corruption we slip into vanities. But the one who is good and perceives this ought to do as the cantor in the choir, who in the appropriate places raises his voice. So ^a good man, noticing the fall into idle words, ought to interpose certain pleasant words and examples, to interrupt what is harmful. In the same way, when through the corruption of the flesh we gradually grow tepid not only from our words but also from our accustomed fervor of religious life, we ought to rouse one another."

[64] Once, when mention was made before the same Master of ^a certain great and good Brother Horror of the episcopate who was thought likely to be made ^a Bishop, he said: "I would rather see him carried on ^a bier to the tomb than exalted in ^a chair to the episcopate."

[65] A certain nobleman of Germany, lord in the temporal order of the Master's own mother, stole ^a cow from that mother. On account of ^a cow stolen. The Master himself drew ^a son of the same nobleman to the Order. When therefore certain persons on behalf of the said nobleman complained greatly to the Master that he had taken that son away from their Lord, he replied in ^a certain pleasant manner, to placate them, as follows: "You know, he excuses the admission of the son into the Order, according to the custom of Germany, that if someone had done an injury to another's mother, and the son avenged himself on the offender, no one in Germany should hold this amiss. Since, therefore, your lord and mine has done an injury to my mother by taking away her cow, how should you and he take it amiss if I have taken away his calf?"

[66] When the same Master had been invited by the Templars across the sea to give them some conference, He preaches in French though barely knowing the language. but knew only very little French, and they were French, he willingly offered to speak. When he was in ^a certain public place and they were before him, it happened that before his eyes he had ^a certain wall, high to about the stature of ^a man. Wishing at the beginning to make them understand that, although he knew only ^a little French, he was nonetheless confident that from one small word they would understand one great body of knowledge, he spoke thus: "If there were ^a donkey beyond that wall, and it raised its head so that we could see one of its ears, we would all understand that there was ^a whole donkey there -- so that from ^a small part we would understand the whole. So it happens sometimes that if in ^a great body of knowledge one small word is said, by that word the whole knowledge is understood, even if the rest is in German."

[67] When the same Master was leading with him many novices whom he had received in ^a certain place where there was no convent, it happened that in ^a certain lodging, while he was saying Compline with them and his other companions, one began to laugh, and the others, seeing this, likewise began to laugh heartily. One of the Master's companions began to restrain them by signs, but they laughed all the more. Then, leaving off Compline permitting the novices to laugh, he corrects them and saying the blessing, the Master began to say to his companion: "Brother, who made you the Master of our novices? What business is it of yours to correct them?" And turning to the novices, he said: "Dearest ones, laugh heartily and do not hold back on account of this Brother. I give you permission. And truly you ought to rejoice and laugh, because you have come out of the prison of the devil, and the harsh chains by which he held you bound for many years are broken. Laugh, therefore, dearest ones, laugh." But they, consoled in spirit by these words, could not laugh after the tension was broken.

[68] When the same Master was once preaching at Paris about those who dwell long in sin, and it occurred to him that sin is called in Scripture the gate of hell, he said: "If someone coming today to this house saw ^a scholar sitting at the gate, and likewise tomorrow, and likewise for many days, he calls sin the gate of hell, would he not easily think, 'This scholar will enter the Order'? Isaiah 38:10 How then is it not credible that those who sit so long at the gate of hell will enter hell?"

[69] The same Master said: "Just as ^a mason who is striving to repair an uneven wall extracts certain hidden stones and knocks back the protruding ones, so ^a Prelate must act in sending out Brethren: what discipline must be applied, namely, that he direct toward action those who too much desire to hide, and make those who too much expose themselves remain inside."

[70] The same Master in preaching was accustomed sometimes to repeat the same sermon. When this was objected to him, he answered: He repeats the same things. "If one had gathered some good herbs and carefully prepared them to make ^a stew, would it be fitting to throw them away and labor to gather others?"

[71] The same Master said: "If I had studied in any other discipline as much He became all things to all, as in this word of the Apostle, 'I have become all things to all men,' I could already have become ^a Master in that discipline. For I have always studied how to conform myself to others without deforming myself -- now conforming myself to ^a soldier, now to ^a religious, now to ^a cleric, now to one who is tempted." 1 Corinthians 9:22

[72] He receives an apostate. The same Master was striving to receive back into the Order ^a certain apostate. And when he sought the consent of the Brethren in Chapter and one would not consent, the Master said: "Even if this man has now committed many sins, perhaps he will add many more." But when the man asserted that he did not care, the Master replied: "Certainly, Brother, if you had shed one drop of blood for this man, as Christ gave His blood for him, you would care differently." Then that Brother, coming to himself and confounded, threw himself to the ground and freely consented.

[73] A certain Brother had ^a fear about the alms that he ate daily, because it was difficult for him to repay such benefits through prayers. When therefore he spoke to the Master about this matter, the Master answered the doubting man thus: "Since spiritual things are beyond price in comparison with temporal things, it is certain that they surpass them infinitely and are incomparably better. Wherefore know most certainly What is the price of devout prayer that if for all the alms you have eaten you devoutly say one Our Father, you pay in full."

[74] When ^a certain Brother, holding the office of procurator, insistently begged for release from it, the Master replied: "To offices, as is usually the case, these four things are attached: negligence, impatience, labor, and merit. What ^a procurator should bear and what be released from. From the first two, therefore, I release you; the remaining two I enjoin upon you for the remission of your sins."

[75] A certain Brother accused another in Chapter of having touched the hand of ^a woman. The accused said: "The woman was good." Then the one presiding replied: The touch of ^a woman's hand is bad. "Rain is good and earth is good, but mud is generated from their mixture. So too ^a man's hand, though good, and ^a woman's likewise, yet from the joining of them an evil thought or affection sometimes arises."

[76] Prayer should be mixed with reading. A certain Brother asked Master Jordan whether it was more profitable to devote oneself to prayers or to occupy oneself with the study of Scriptures. He said: "What is better, always to drink or always to eat? And certainly, just as it is fitting to do these things alternately, so also those."

[77] A certain Brother asked him to instruct him as to what would be best for prayer. He replied: Devotion is not to be chosen. "Good Brother, whatever excites in you the greater devotion, do not fail to persist in this. For in praying to God, that will be more salutary for you which more fruitfully irrigates your affections."

CHAPTER IX

Gleanings from other books of the Lives of the Brethren.

BOOK I

CHAPTER VII

[78] Brother Jordan of holy memory, the second Master of this Order, wrote in the booklet he published "On the Beginning of the Order" The antiphon Hail, Holy Queen that ^a certain holy and truthful man reported to him that he had frequently seen, when the Brethren sang "Turn then, O our Advocate," the Blessed Mary herself prostrating before her Son, and most devoutly supplicating for the expansion and preservation of the Order.

BOOK IV

CHAPTER I

[79] In the times of the two Fathers, Dominic and Jordan, the fervor of the Order was so great that no one suffices to recount it... At ^a certain General Chapter at Paris, Fervor in the Order when it fell to him to send certain Brethren to the province of the Holy Land, Master Jordan said to the Brethren in the Chapter of going to the Holy Land that if any were prepared to go there with ^a good spirit, they should make this known to him. He had scarcely finished his words when behold, there was scarcely anyone in that multitude who did not immediately make ^a prostration with an abundance of tears and weeping, asking to be sent to that land consecrated by the blood of the Savior.

Chapter IV

[82] A certain Brother, handsome of body and exceedingly simple, was long desired by ^a certain woman who bore an appearance of sanctity. She seduced him with certain marvelous and deceitful stratagems to such an extent that she drew him into private conversation until the secret silence of nightfall; Because of the Brother's chastity, the rejected woman, and then, hiding the poisons of her lust, the wretched woman waited for him to begin the nefarious act, believing him already captive to desire merely because he was speaking alone with ^a woman alone in such ^a place and at such an hour. But iniquity deceived itself, for the Brother, though foolishly, was sitting innocently and thinking nothing impure. When therefore he perceived the affection of that wretched woman, he suddenly leaped like ^a fawn from the place and from the hands of the one pulling him, and fled. Since this had been entirely concealed, it happened that Master Jordan of holy memory, Blessed Jordan frees ^a demoniac, who was then present there, was brought to ^a certain man vexed by the devil, to pray for him. When the holy man adjured the demon to depart from God's creature, the demon answered that he would not depart unless the Brother came who had been in the fire and was not burned. When he had said this repeatedly, specifying no one, those who heard it marveled, not knowing what to do. Whence ^a second and third time they asked the said Master, whom they knew to be ^a holy and just man, to come and visit the possessed man. It happened, however, that when the Master came the third time, the said Brother was his companion. Immediately upon his entrance, the demon departed with ^a cry. When the Brother had heard from the Master about what preceded, perceiving what had happened, he related everything to the Master in secret and with tears.

Chapter X

[83] At the time when Master Jordan of blessed memory was preaching at Vercelli, where even in ^a few days he drew thirteen great Clerics and learned men to the Order. There was there ^a certain Master Walter, ^a German, Regent in Arts and most skilled in natural philosophy, who had been hired at ^a great salary to lecture. He, hearing that Master Jordan had come, said to his colleagues and scholars: "Beware lest you go to his preaching, and never listen to his words, because like ^a harlot he polishes his speeches to catch men." At Vercelli he admits many into the Order, A marvelous thing, but wrought by the Lord: for he who had been holding others back was himself the first to be caught by him in his sermon -- or rather, by God's. And when his wretched sensuality tried to draw him back from entering the Order, closing both hands, he beat his sides with his fists as if with spurs, even the one who was holding others back, saying to himself: "You will go there; truly, you will go there." He came therefore and was received, and he became to many an example of great salvation.

[84] There was also there another great Cleric, skilled in law, who, hearing of the entrance of certain scholars who were his friends, another jurist, forgot his books, which he had open before him and did not even close, forgot also everything he had in his house, and alone, as if out of his mind, ran in haste to the Brethren. When he encountered someone he knew, and the man asked why he was running alone like this, he did not slacken his pace but replied only this: "I am going to God." Coming to the place where the Brethren had taken lodging -- for they did not yet have ^a house there -- and finding Master Jordan and the Brethren assembled, he threw down ^a certain silk mantle, prostrated himself in their midst as if drunk, saying nothing else but this: Saying that he belongs to God. "I am God's. I am God's." Master Jordan, without any further examination or preliminary response, replied only this: "Since you are God's, we consign you to Him." And rising, he clothed him. These two things were narrated by one who was present at them, and saw and heard them, and was himself one of them.

Chapter XI

[85] At Paris he admits John della Colonna, nephew of ^a Cardinal. Brother John della Colonna, ^a Roman, when as ^a young man he had been sent to Paris by his uncle the Cardinal, and was being urged by Jordan of holy memory to enter the Order, he was being held back by ^a certain great Cleric. And when he had promised the latter that he would not enter before speaking with him again about the matter, one day he went to the place where the man was staying, to announce his entrance to him -- and this by the permission of Master Jordan, who said that he trusted in God that the man would not pervert him. And when he had sought him for some time, he at last found him dead, brought into the middle of the choir of ^a certain abbey in Paris. Whence, from his sudden death, the young man was all the more inflamed and devoutly carried out what he had conceived. He was, moreover, of such constancy and fervor in his novitiate that when an audience had been granted to his Master to speak with him, in the presence of many Brethren he so confounded him in his replies, though he was very young, that the man departed in astonishment with his companions...

Chapter XII

[86] Master Jordan of good memory narrated of ^a certain noble, handsome, and delicate young man that, when he had entered the Order of Preachers, he was advised by ^a certain great and learned man, ^a friend of his parents, to leave the Order. The man said: He praises another's constancy. "It is better for you to leave now, without sin or censure, than later. You are too tender; you will not be able to endure so hard an Order." To which the young man replied: "The reason you allege to me for leaving, this I know to have been the motive for my entrance. For I thought within myself, saying: 'If I can endure no hardship in the world, how shall I be able to suffer those intolerable and unspeakable punishments in hell? Therefore I have resolved to endure this hardship in the present, so that in the other world I may not suffer the eternal. And since here I am poor with the poor, I shall be rich in the kingdom of heaven.'"

[87] A man of outstanding fame and great holiness, who was eminent in natural philosophy and Provincial Prior in Germany -- Brother Albert the German, Master in Theology -- when he was still ^a young man studying at Padua, from the admonitions of the Brethren and especially from the preaching of Master Jordan, he often had the desire to enter the Order, but not fully. For his uncle, who was there, opposed him, and even compelled him to swear that within ^a certain period he would not go to the house of the Brethren. After that time had passed, the young man frequently went to the Brethren and strengthened his resolution, but fear of leaving made him greatly waver. On ^a certain night, however, he saw in ^a dream that he had entered the Order [What temptations Blessed Albert the Great suffered concerning his entrance into the Order] and that shortly afterward he had left. Waking, therefore, he was wondrously glad that he had not actually entered, saying in his mind: "Now I see that what I feared would happen to me if I ever entered." It happened, however, that on that same day, when he was present at ^a sermon of Master Jordan, who among other things, speaking of the temptations of the devil and how he subtly deceives some, said: "There are some who resolve to leave the world and enter the Order, Blessed Jordan preaching but the devil makes impressions upon them in dreams -- that they enter and then leave, and find themselves riding or in red garments or various garb or with their beloved -- so that he may thus strike fear into them of entering, as if they could not persevere; or, if they have already entered, to terrify and disturb them." And confirming him by conversation, he points it out. Then the young man, marveling vehemently, approached Master Jordan after the sermon and said: "Master, who has revealed my heart to you?" And he set forth to him all his aforesaid thoughts and the dream. Master Jordan said to him: "With firm confidence received from God, my son, I promise you that if you enter, you will never afterward leave," repeating this word to him many times. And that young man, turned with his whole heart at these words, cutting off all delay, entered the Order. Brother Albert himself, moreover, narrating all these things, said that against all the temptations he had in the Order, whether from the devil or from the world, the recollection of that holy man's promise was for him ^a singular remedy.

Chapter XV

[88] A certain Brother named Martin, ^a very honorable and learned man, was pursued by the devil for three continuous years, appearing to him in various forms to terrify him. When Master Jordan had taken him with him to Rome and on ^a certain evening was reading in his Bible, which was beautiful, the devil came in the form of ^a very black little monk, dancing before him, now to one side, now to the other, saying: "Idol, Idol." When the Brother asked the reason for this word, he replied: "Why did you have this Bible made for yourself as if for God?" He restrains the devil who was lying in wait for ^a Brother. When the Brother said to him, "Why do you persecute me so much?" he replied: "Why? You are entirely mine." And he departed. Then the Brother, very fearful, though conscious of no sin, came to the Master, explaining everything the devil had done and said to him, and added: "I do not see what he can charge me with except this Bible; therefore I resign it to you. Do with it whatever you please." Master Jordan therefore, as one illumined by God, understanding the cunning of the devil -- who by this means wished to impede the Brother's studies and the progress of souls -- said: "And I, in the name of the Lord, grant it to you, that you may profit from it." From then on, therefore, the devil ceased his harassment of the Brother, on account of the Brother's humility and the Father's prayer.

[89] A certain demoniac Brother was at Bologna in the time of Master Jordan, who, causing the Brethren many vexations and injuries both by day and night, sowed many falsehoods and was sometimes compelled to speak the truth. He also sometimes expounded the Scriptures, although he had previously been ignorant of them. When therefore on ^a certain day the Brethren were in the schools and could in no way be heard from the infirmary, and none of those present knew what was being said there, he said: He asks what profit he gains from temptation. "Now the Hooded Ones are disputing whether Christ is the Head of the Church," repeating this very often with great indignation and ^a most troubled countenance, as though he were greatly pained by this. When the Master said to him, "Wretch, why do you tempt the Brethren and drag souls to sin, since you only accumulate greater punishment for yourself?" he replied: "I do not do it because sin pleases me -- rather, it disgusts me -- but I do it for the profit, just like Master Ulric who cleans the sewers at Paris: not because the stench pleases him, but he endures everything for the profit."

Chapter XXV

[90] Concerning ^a certain young German Brother, honorable and very devout, Master Jordan of holy memory narrated A Brother feels the torments endured by Christ that the Lord Christ communicated him on the day of the Lord's Supper, and on Good Friday he felt the entire Passion of Christ in his body. And it was ^a wonder that he was told to prepare himself for this or that suffering, and he saw no one inflicting it, but nevertheless he felt each one.

Book V

Chapter II

[91] Master Jordan of blessed memory wrote in his booklet in this manner: "When Brother Everard, Archdeacon of Langres, ^a man of many virtues, vigorous in action, prudent in counsel, had entered the Order at Paris, the more he had been known in the world, the more he edified by the example of his embraced poverty. He, going with me to Lombardy to see Master Dominic, Blessed Jordan rejoices at the holy death of his traveling companion, fell ill at Lausanne, where he had once been elected Bishop but had refused to accept. When he saw the physicians whispering sadly, he said: 'Why is this departure from life concealed from me? I do not fear to die. Let death be concealed from those for whom the memory of death is bitter. Nor should he fear who, though his earthly house be destroyed, expects with blessed consolation to exchange it for ^a house not made with hands, eternal in the heavens.' He therefore completed this troubled life with ^a festive but happy end. And this was the sign to me of his happy death: that at the departing of his spirit, when I supposed I would be distressed because I was losing so good ^a companion and one so useful to the Order, on the contrary I was suddenly filled with ^a joyful gladness and devotion, so that the testimony of my conscience reminded me that one who had passed to joy should by no means be wept for."

[92] A Brother devoted to Christ crucified. In the Parisian convent there was ^a certain Lombard Brother named James, who, attending to himself and to doctrine, had come to such perfection that in his heart and on his lips he bore nothing but the Lord Jesus Christ crucified, saying that nothing was more wretched than not to love such ^a Lord. Him, because he was pleasing to God, ^a pitiable temptation tested. For ^a grievous illness attacked him, through which he came to know himself; and he who had seemed to himself able to endure death for Christ's sake fell into such impatience that nothing could be done for him that pleased him. No food, sick and impatient, no bed was acceptable to him; the very name of our Lord Jesus Christ, which had been most sweet to him, he could no longer bear to hear. Indeed, he said that the Lord had mocked him, who had oppressed one serving Him with so violent an illness that he was master neither of his body nor of his spirit. After this, as the Brethren prayed for him, patience began gradually to be nurtured in him, and he began to be silent in that tribulation, and from there he came to such patience then supremely patient that what he had previously refused to touch, he now willingly ate, and declared all things good. But because the prolonged illness had consumed nearly all his flesh, and he could not be turned in bed except by the hands of others, it seemed wondrous to all how the soul remained in so wasted ^a body. Therefore the gracious Jesus did not forget His poor one, but poured the oil of His joy in abundance into the bowels of the afflicted man; and his humbled bones began to exult to such an extent that he awaited death with desire, and was filled with ineffable joy whenever anyone spoke to him of such things. When Master Jordan of holy memory, who had just arrived, learned of this, he went immediately to him, and sitting on the bed in which he lay, said: He dies holily in the presence of Blessed Jordan. "Do not be afraid, dearest one, for you are soon to go to Christ." At this, the man, sustained by God's help, suddenly rose and, extending his arm over the Master's neck, cried out: "Lead, good Jesus, my soul out of prison, that I may confess Your name." And falling back on the bed, he fell asleep in the Lord. If, therefore, we see any who are impatient in illness, let us not judge or be indignant; for perhaps it is ^a dispensation of God, who makes weight for the winds, and the mercy of God is eternal, which seems to be the anger of God.

Chapter IV

[93] Concerning two young and very fervent Brethren who loved each other with ^a special affection, Master Jordan narrated another appears to him from death that one, after his death, appeared to the other brighter than the sun and said: "Brother, as we heard and often discussed, so I have seen in the city of our God." And having said this, he vanished.

g. In the year 1221.

OTHER EXAMPLES OF THE VIRTUES OF BLESSED JORDAN

by the author Thomas of Cantimpre of the Order of Preachers, from book II of "On Bees."

Jordan, Second General of the Order of Preachers (Blessed)

From Cantimpre.

Chapter XVII

Section LXIII

[1] Jordan of blessed memory, Brother and Master of the Order of Friars Preachers, had come to Rome Blessed Jordan visits the fields for the purpose of visiting the Brethren. Having received the blessing in the house of the Brethren from the Brethren, he celebrated Mass. Afterward he entered the infirmary to see the sick, and found ^a lay Brother who, as if he were of sound mind, was nevertheless most carefully shackled. The Master therefore asked the shackled man the reason for his bonds. He answered that he had been deranged up until now, but at the Master's arrival had been most fully restored to health. The Master believed the spirit of wickedness more quickly than was proper he orders the deranged man to be freed and ordered the shackled man to be released. Without delay, the blessed Pope Honorius, having heard of his arrival, sent word that after the afternoon rest he should come to the Curia to preach ^a sermon to the Clergy. And to recline at table. Then they came to dinner. The lay Brother who had been in shackles was ordered to come; he took his place and conducted himself sensibly.

[2] When dinner was over and grace had been said, ^a bed was prepared for the Master to rest. He is wounded in the throat and fingers by the deranged man. That demoniac came and, taking ^a razor, cut the throat of the sleeping Master -- but not completely, as the wound was not yet placed in ^a fatal spot. The Master, injured, suddenly awoke and interposed his hand against the razor, and received on two or three fingers ^a wound that was believed to amount to mutilation. When therefore the entire convent was roused in the tumult, the Brethren came running, found the Master lying as if half dead, and wailed with loud weeping and cries. He is mourned by the whole monastery. Then the Prior of the house, commanding silence, ordered that the matter not be spread abroad to the scandal of the Order, and that it be concealed lest it be twisted by secular enemies. The hour of preaching came, therefore, and the Prior of the Brethren came forward to preach in the Master's place. But when, having stated his theme, he was about to continue the sermon, he suddenly dissolved into tears and with ^a loud cry let out ^a groan. A certain Cardinal, most faithful to the Order, drew the Prior aside amid the astonishment of all, and asked the cause of his grief. The Prior confessed. Without delay, both entered to the Pope, opened the misfortune. The Pope broke into lamentation, and by the Supreme Pontiff, saying: "Alas, Lord God, what has happened? Today ^a great column of the Church has fallen." What more? Surgeons came, examined and probed the wounds, abandoned by the physicians, and advised that divine rather than human aid should be sought with all urgency of prayers.

[3] On the third day after this misfortune dawning, the Master signaled to ^a young novice to prepare an altar for him in secret. On the third day the sick man rises. The young man, astonished (and no wonder), told the Prior what had been ordered. The Prior, as if seized by great amazement, ran to the Master and asked whether he was delirious, or whether it was true that he wished to celebrate Mass when at the very point of death. He celebrates Mass. The Master therefore, looking at the Prior with averted eyes, signaled him to withdraw. When the Prior obeyed and waited for the outcome of so great an event, the Master arose as best he could, vested himself in the sacred garments, and celebrated. And having received the Body of the life-giving Sacrament, he washed the wounds of his hand and throat with the liquid of the second ablution in the chalice, [washes the wounds with the wine of ablution, and preaches healthy before the Pope,] and thus restored to full health, on that same day, to the admiration of all who knew of the matter, he preached most gloriously in consistory before the Pope, the Cardinals, and all the clergy.

Section XLV

[4] Therefore when the day arrived on which, having taken leave of the Cardinals, he was to depart from the Curia, he dines with him, being invited by the Lord Pope, contrary to any custom previously seen, he was compelled to sit at his table, which was shaped like ^a crescent moon, and after dinner was dismissed. And see what happened. Outside Rome, about six miles away, overtaken by the darkness of night, he sought lodging with his companions from the Priest of the village, and did not receive it. But when he was received by ^a poor man, He passes the night happily without supper at ^a poor man's house, and because of the poverty of his host had gone without supper for the evening, he said to the Brethren who were with him with great joy: "Blessed be that Priest who denied us lodging, because he has taken from me the glory that today I sat at the same table with the Supreme Pontiff of the world."

Section XLVI

[5] From there, having departed from the foot of the mountain through the ridges of the Alps, exhausted by the labor of travel, he contracted ^a severe and most grievous acute fever. Oppressed by fever. And see, reader, how cunningly the devil also laid snares for this holy man. The Bishop of the city to which he turned aside, upon hearing of the arrival of so great ^a Father, received the sick man as his guest and forcibly placed him in his own private chamber and in his own bed. The Master, however, had with him ^a Prior of his Order, ^a discreet man, very learned and prudent, proven in character and skilled in medicine, who, knowing the Master's purpose -- most unyielding even in illness -- he lies in the Bishop's bed, said: "It is necessary that you empty yourself of your masterly authority and be obedient and subject to me." To which the Master humbly replied: "So be it." Immediately, then, contrary to the custom of the Order, the sick man was gently bedded in feathered pillows. For, as we have seen, it was not previously permitted for the Brethren to lie in feather beds; but because in many places and lands, especially among the poor, there was no abundance of straw or rushes, it was decreed that the Brethren might lie as the bed was made.

[6] During the night, therefore, as the Master rested alone in the chamber, the devil appeared, transfigured as an angel of light, Rebuked by the devil appearing in the form of an Angel, saying: "Is this Master Jordan, who, famous in virtue, shines as the Father of so great an Order of Preachers? I might have doubted, had I not known you long ago. O how base and shameless you have become, you who lie like ^a lord of the earth in ^a feathered bed and silks! O wretch, what an example you leave to your Order and your Brethren! But your God has not forgotten you in the end, for He has sent me to rebuke you. Arise, therefore, and lie prostrate upon the ground." Without delay, as the devil vanished, the terrified Master He lay prostrate fell to the ground, and lying thus was found in the morning by the said Prior and Brethren. The Prior rebuked him very severely and by obedience compelled him to lie in the bed. On the following night, however, Satan repeated his audacity, rebuking the disobedient man more harshly than before, as also on the following night, deceived again, and immediately ordered the Master to descend to the ground. When the Prior found him on the ground again in the morning, he said indignantly: "I marvel at your -- not to say stupidity -- but utter insanity, in that you wished to do this in peril not only of your body but also of your soul, against obedience. And I call the Most High to witness that I would not, for the whole world, have so gravely offended against God and the Order." And saying this, he began to weep profusely. The Master, seeing this, wept with him, and falling at his feet confessed how the devil, transfigured as an angel of light, he recognizes the deceits of the devil had deceived him -- that he might the more readily believe it.

Then the Prior, greatly amazed, was mollified and ordered him to get into bed and await the critical day. He was, moreover, very much weakened, and the disease having hardened, he scarcely had the breath to rest.

[7] On the third night, he spurns the devil when he appears again. On the third night the wicked devil did not desist from tripling his madness, and when he had at once composed his words to rebuke him, the blessed man forestalled him and said: "O most wicked enemy of the human race, how you wished to mock my simplicity under ^a sort of zeal for the Order! And indeed, had not the dispensation of Almighty God permitted this, I would have more wisely perceived that obedience is much better than the sacrifices of fools, and that to refuse to yield is ^a kind of divination. But from this, O most wretched one, glory has come to me, and to you eternal confusion." And immediately upon saying this, he spat in the shadowy face of the vanishing devil. Spitting upon him. The Master, however, after resting with alacrity of spirit and without disturbance, around the seventh day passed the crisis excellently. He recovers. Within ^a few days, refreshed from his illness, he recovered perfectly. What had befallen him during his illness he related to the Brethren, as an example for posterity to come.

Section XLVII

[8] The fragrance of scent aroused by the art of the devil. From this another thing happened through the illusion of the devil at Bologna. The same blessed man celebrated Mass one day, as was his custom nearly every day, in private. He perceived such ^a wondrous fragrance in the reception of the Lord's Sacrament that no one could doubt it was from God alone -- unless perhaps someone who possessed the discernment of spirits. He had ^a wondrously fragrant mouth and hands for ^a long time, so that scarcely any food tasted right when taken by mouth. Yet with the palate of his heart he discerned inwardly that the fragrance did not provide refreshment to his spirit. He therefore went to beseech the Lord as to what that fragrance, spread in vain, meant for him, and it was revealed to him that it was done by the art of the devil; and upon making the sign of the Cross it immediately ceased. He drives it away by prayer and the sign of the Cross.

Section XLVIII

[9] At the same time, when the same Master Jordan had converted many learned Clerics to the Order and received them at Bologna, and many of them were tempted by the most grievous assaults of demons, Concerning the temptations of his subjects, he makes ^a pact with the devil, and on account of this the Master resisted with wondrous urgency of prayers, one day the devil spoke to him with ^a free voice: "Make your Brethren cease from preaching and hearing the confessions of men, and I will make my companions cease from every manner of temptation and struggle against the Brethren." The Master consented for ^a time and immediately experienced the effect of the bargain. Not many days after this had passed, it was said to the Master while he was praying: He is instructed by divine revelation on the manner of resisting them. "What is this that you wished to do, entering into ^a covenant with death? Let the Brethren pray at the proper time, and at the proper time let them devote themselves to the instruction and salvation of their neighbors; and without ^a doubt, by the urgency of pure and watchful prayer, the temptations of the demons will be repelled." Without delay, when the Master announced this to the Brethren in Chapter, and they fulfilled his command with ^a wondrous fervor of spirit, the power of the demons was enervated, and all the Brethren together enjoyed ^a wondrous alacrity of mind, free from all temptations.

Chapter XXVIII

Section XI

[10] A most noble boy of thirteen years, in the parts of Germany, the son of the Count of Falkenberg, was sent by his mother to the King of France, his kinsman, Albert, son of the Count of Falkenberg, to be educated with his sons. Since it is the custom in foreign lands especially for compatriots to take delight in one another, it happened that the said boy, Albert by name, visited Brother Jordan of most blessed memory, Master of the Order of Preachers, ^a German by nation, residing at that time at Paris, he teaches him in private conversation and other German Brethren. And when he did this more frequently and for longer periods, from conversation with the holy man earthly things began to seem worthless to the boy and heavenly things pleasing, and he conceived the desire to enter the Order and to ask Master Jordan secretly for the habit. The boy, however, was only slightly educated in letters, and the Master, deeming the affection of the boy to be inconstant, to govern his subjects rather encouraged him to the governance of his County, of which the boy was the sole legitimate heir, so that he might govern his subjects with gentleness.

[11] When the boy had therefore reached the age of sixteen, he was summoned by his mother through solemn messengers, as if to marry ^a most noble woman and to take up the reins of the County. For his father had already grown old with advanced age. The boy said therefore to his knights and servants: "Let us go and see our compatriots, the Brethren of the Order of Preachers at Paris, before we depart." Coming therefore with all his company to the house of the Brethren, he called the Master and the Brethren apart into ^a private room, He asks for the habit of the Order, and casting himself at their feet, said: "I call God to witness before you that today I am prepared to forsake the world and to serve the Lord Christ with you in the Order. And if you reject one who is willing, let God Himself see and judge, and not suffer my blood to go unavenged by you." When the boy had said this, the Master wept, and the Brethren, and, astounded at his words, after convening ^a Chapter, he admits him, they were constrained in spirit and committed the matter to the Lord alone. Having therefore convened the community, they carefully set forth the boy's case and words, and immediately received him and clothed him in the habit of the Order. When this became known to his retinue, they mourned greatly, and returning to their homeland, they brought the saddest tidings to his parents. His old father, having assembled ^a large company, came to Paris, and when he tried to extract his son by force, he was nearly torn limb from limb by the novice Brethren, and returned to his homeland with the matter unresolved.

HYMN ON BLESSED JORDAN

by the same Cantimpre.

Jordan, Second General of the Order of Preachers (Blessed)

From Cantimpre.

Chapter LVII

Section II

[12] Concerning this devoutly memorable and truly holy man, the Master of the Order of Preachers, Saint Jordan, let it be shown what I have composed in prose at the request of the Brethren.

Rejoice, happy Germany, The time of gladness is at hand, The glory of ancient virtue Rises in the freshness of grace, From Germany Promising the dew of mercy In abundance, If the vessel be fit for pardon.

The never-failing spring Brought forth ^a dew-bearing stream, Which, lying open, the same bestowed: A stream pouring forth widely; Rising like ^a stream Which the thirsty field, drinking, Yielded ^a hundredfold fruit, Making it three times ^a hundredfold.

Father Jordan poured forth Like ^a stream from ^a spring, in grace; Blessed Jordan, merciful, Whom no one ever diminished By drinking from his want; But he stands full of mercy, Who grieved for those oppressed By the dire misery of the world.

With honeyed mouth he drew Many to live for Christ, He draws many to the Order, Spurning gaudy display, To put on the adornment of the heart And to scatter words of life, Flaming with fiery speech, To drive out the cold of sin.

The Saint, deprived of one eye, Restored sight to ^a smith, He illumines the blind, And to the people pressed by hunger Presented multiplied bread He multiplies bread. To the crowd in its need, Following Christ in the miracle, Through whom he had this gift.

By the Saint's prayer the wife Of ^a Bohemian man conceived, He obtains offspring. She had vowed the child to the Saint In hope of greater grace; But in aborted fashion She did not know what she had committed And to one dead To the custody of the holy father.

After many hours had passed, She remembers her vow, He resuscitates. She cries out to the Saint with prayers, And dissolves into tears; Without delay, the child is restored to life, Uttering cries, And so is named Jordan.

Satan attacks the Saint, Tempts him in wondrous ways; He is tempted by the devil with an induced fragrance. A tainted fragrance is spread While he attends to the sacred mysteries; But the craftsman's guile Cannot long endure, when it is exposed By the prayer of the suppliant man.

From there he went to the Holy Land To visit the Brethren there; Drowned at sea, But when he returned by sea, As he sank he began to sing psalms And to bless Christ; And thus he straightway entered heaven, He is renowned for miracles. As signs give us to believe.

Without delay, there blazed forth A great column of light, A light appearing, Which, when it flashed from heaven, Illuminating the most holy limbs, Made those who saw wish to know In whom the soul had departed, In ^a matter most manifest.

When the Saint was laid upon the shore, A lamp of heaven shone forth, Wise, Which, standing over the funeral three times, Also shone ^a fourth time Upon the one he had with him; And thus with swift course Was hidden, snatched by ^a cloud.

The body, wondrously fragrant, Is tended by the faithful; The body is recognized, By Greeks there are given uniquely, By Latins and by Gentiles, Praises to Christ, with tears; And thus the truth is magnificently Manifest under three witnesses.

Then to Acre the delightful Father is borne as ^a most sacred charge, He is received with glory, And soon becomes wondrous with signs: Borne to Acre: the paralytic, demoniacs, deaf, lame, and blind are healed. The paralytic is healed, And thus by the grace of virtues He is proclaimed magnificent.

Then the ancient and prodigal Receive the new splendor; By the Saint's prayer demons Cry out, vanquished, and flee, And the deaf hear sounds, Joy frees the lame, The blind receive their sight.

Now let us follow the footsteps Of so excellent ^a Father, That as worthy sons of the Father, We may be enriched by the Father's grace; And thus hoping with him For the lot of reward in glory, May we be led to heavenly things. Amen.

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