Fulgentius of Ruspe

THE LIFE OF ST. FULGENTIUS, BISHOP OF RUSPE.

About the year of Christ 529.

PREFACE.

Fulgentius, Bishop of Ruspe in Africa (St.)

[1] All the Latin Martyrologies celebrate St. Fulgentius, along with innumerable other authors. His Life was written in a serious style, says Molanus, by his disciple. No one who reads it through will doubt either the author or the authority of this work.

[2] By whom it has been published so far. It was published by Laurence Surius from a manuscript of the Monastery of St. Paul in the Black Forest, or Rubeae Vallis; and then by John Molanus in 1574, prefixed to the works of Fulgentius himself, from a manuscript of the Monastery of Val St. Martin of the Canons Regular at Louvain, collated with a manuscript of the Monastery of the Fountain of the Blessed Mary near Arnhem by John Vlimerius. Finally at Paris by our Jacques Sirmond along with the revised works of the same Fulgentius. I have compared all these editions with the manuscripts of the Monastery of St. Maximin, and of the Monastery of St. Mary at Bonnefont, and of St. Mary de Ripatorio.

THE LIFE OF ST. FULGENTIUS

WRITTEN BY ONE OF HIS DISCIPLES, ADDRESSED TO BISHOP FELICIANUS.

Fulgentius, Bishop of Ruspe in Africa (St.) BHL Number: 3208

By his disciple.

PROLOGUE OF THE AUTHOR.

[1] Every most faithful steward of the New Testament, in whom Christ speaks, holy Father Felicianus, in order to easily persuade others to believe by his own example, takes the greatest care of good works, and whatever he tells others to do, he himself does first. For in vain does one strive to teach wisely who has not lived innocently. Good life and doctrine are necessary for teachers. Two things therefore are judged necessary for teachers of the Catholic Church: a good life and sound doctrine. For a good life commends the one who teaches wisely; sound doctrine adorns the one who lives well. A good life makes him lovable; sound doctrine makes him praiseworthy. A good life is believed worthy of imitation at once; sound doctrine is never judged fit to be rejected. A good life removes occasions from detractors; sound doctrine resists those who contradict.

[2] For this reason, as I have long pondered the name and grace of the blessed Bishop Fulgentius, your predecessor, by whom we were both nurtured, while that excellent master frequently passed before the eyes of my heart, I grieved that the African people were deprived of so great a man's solace. And although he had departed to better things, to be gladdened by heavenly joys, yet I sighed, being well aware of his wisdom, that we now lacked a similar teacher. Reason for writing. Some consolation for my tearful remembrance was given whenever I read, or heard others reading, his most sweet books, letters, or sermons which he delivered before the people. Yet I silently considered that from those distinguished little works the genius and wisdom of the man could be known: but of what justice, uprightness, and mercy he was, and how he laudably lived his life, as you well know, with those close to him; just as he taught while living, I had no doubt that most people knew, yet I sensed that very many were ignorant. But for the future I was always and more intensely afraid lest long forgetfulness should remain ignorant of the good things of his life. I said therefore, after long reflection: Behold, the doctrine of blessed Fulgentius shines, since his books are read by all: he himself speaks, as it were, when his book, inscribed with his name, is read: but how shall it come about that his good life may be similarly known to all? As long as those who knew him still live, or who heard something of his virtues from most certain witnesses, the present memory can bear true testimony to him. What will the coming generation do? What about the throng of the faithful far away in lands across the sea? When the written record shall reach their knowledge, in which that most blessed Bishop, though absent, speaks and though dead, lives; they will surely admire his wisdom: but whence shall they know his innocence? Therefore let his life be made as illustrious as his doctrine is famous. Let us speak and narrate to our brothers how so great a Bishop lived.

[3] Nor should it be feared that with lesser eloquence I might make small a priest who has obtained a great name throughout all the churches of the world. The author is a disciple of Fulgentius. For whatever the merit of my speech, it can neither increase the merits of so great a man nor diminish them: but it can only serve as a testimony of that charity in which, always desiring to cling to him, converted by his salutary admonitions to embrace the monastic profession, in that very small monastery which he had established for himself in Sardinia where he had been exiled for the name of Christ, where you were already living as a priest,* I lived before him day and night: when the streams of his heavenly eloquence, sweeter than honey and the honeycomb, frequently watered me, and had not the sterility of my barren mind hindered it, the field of my breast would have borne a hundredfold fruit. But I, unworthy, was barely able to receive a small portion from such fullness. Relying, however, on the prayers of your fatherly care, I resolved to undertake the labor of this present booklet: in which I shall briefly set forth all those things which he himself recounted from memory while we listened, and in addition what we observed with our own eyes, so that, being now established in his teaching, we are not ignorant how they were done, by no means fearing to incur the mark of falsehood, since your elderly paternity knows all things full well; nor are things now told to you as if to one who does not know them, but rather they are simply arranged to be confirmed by your testimony.

* Alt. "you had lived."

LIFE.

CHAPTER I.

The birth, education, and public office of Blessed Fulgentius.

[4] The Blessed and truly Fulgentius, therefore, born of a noble family according to the flesh, Fatherland and lineage of Fulgentius. had parents from among the Senators of Carthage. His grandfather, named Gordianus, when King Genseric, victoriously invading the said Carthage, compelled very many, indeed all, of the Senators to sail to Italy, having lost all their goods, he too among the rest willingly undertook the imposed exile, His grandfather was an exile. wishing, at least having lost his possessions, not to lose his liberty. After his death, two of his sons, hoping to recover their inheritance, returned to the African province but could no longer remain within Carthage, since their own house had been given to Arian priests. But having partly recovered their possessions through royal authority, they went to Byzacium, and there in the city of Thelepte one of them, named Claudius, from his wife named Mariana, a Christian and honorable woman, happily begot this man, to whom so great glory was owed; and immediately, as if foreseeing what he would become, named him Fulgentius. His devout mother, when the father died quickly, His parents. first gave him to be instructed in Greek letters, and until he had memorized all of Homer and had gone through much of Menander, she permitted nothing of Latin letters to be taught to him: wishing him to acquire knowledge of the foreign tongue while still of tender years, so that he could more easily, being destined to live among Africans, He is educated in Greek, then Latin letters. express Greek speech, with the proper aspirations preserved, as though he had been raised there. Nor did the careful foresight of the pious mother fail. For whenever it pleased him to speak Greek, even after a long period of disuse in speaking and reading it, he uttered words with sounds so well-formed that he might be thought to live daily among Greeks. Having therefore mastered the principles of Greek letters, he was taught Latin letters at home, those which schoolmasters customarily teach, and was also entrusted to the classroom for the art of Grammar, faithfully and accurately retaining in memory everything taught to him by the greatness of his talent. However, compelled by the necessity of domestic affairs, He manages the paternal household. he was soon withdrawn from these studies and as a youth took up the management of the paternal household; submitting himself to his mother's commands, so that there too he might be an imitator of Christ, of whom the sacred Gospels testify: "And he was subject to them" (Luke 2:51), that is, to his parents. The venerable mother rejoiced, and was consoled in the grief of her lost husband by the excellent promise of her wise son. In that family there had come to be one who would render service to friends with good will, repel enemies reasonably, govern servants with gentleness and severity, cultivate the patrimony diligently, and become most dear to the higher authorities. For which reason, as his reputation grew day by day, He becomes a Procurator. he was suddenly appointed Procurator, beginning from this point to command, advise, and govern very many.

* MS. Rip. and Sur.: Huneric.

* MS. Rip.: Bizicum; others: Byzantium; others: Bithynia.

CHAPTER II.

Weariness with the world and desire for the religious life are instilled in him.

[5] Having received this authority, however, while he used it mercifully and desired to harm no one because of his inborn goodness, and was ordered to exercise cruelty in exacting taxes, the heavy burden of worldly business began to appear, He grows weary of the affairs of the world. and vain prosperity to displease him: and gradually, as praiseworthy patience took over, the love of the spiritual life began to arise, the desire for reading, and moreover an unflagging zeal for prayer grew. Visiting the most delightful flocks of monasteries more frequently, He frequents monks. he learned the ways and purpose of the servants of God. Among the abstinent he sensed there were no worldly joys, but also no vexations. He saw those living in the greatest abstinence fearing no accuser, but loving one another. He also considered that many young men, devoted to perpetual continence, could abstain from all carnal intercourse. Fluctuating with such thoughts within himself and bursting forth in these words, he said: Why, I ask, do we labor in the world without hope of future goods? What will the world ever be able to provide us? If we desire to rejoice, although it is better to weep well than to rejoice wickedly, how much better do those rejoice whose conscience toward God is so tranquil, whom the violence of a wicked tax collector does not terrify at all, who fear nothing but sins, who do nothing except what may fulfill the divine commandments? They are not wearied by public excursions, they are not forced either to weep miserably or to fear disgracefully the losses of their household property. Working with their own hands, they do not oppose the interests of others. He resolves to imitate them. They live among themselves peacefully, soberly, mildly, humbly, and harmoniously. They have no care for lust; indeed, great is their solicitude and constant their guarding of chastity. Let us imitate such praiseworthy men: let us seize this constancy of living well. Let it be profitable to us that we have deserved, by God's grace revealing it, to know better things. Let us cast off our former ways and change our labors. We formerly strove to appear more noble among noble friends; let us now strive to become poorer among God's poor servants. If we were forced to exact from debtors, let us now try to convert sinners. Christ our Lord is accustomed to make even public tax collectors into teachers of the Church. For Matthew was called from the tax office to become an Apostle (Matt. 9). Nor do we believe our person fit for that honor: but if he, laying down the office of tax collecting, received the office of preaching; shall it not be permitted to me, after laying down my administrative post, to take up the lamentation of a penitent? God is our refuge: let no excuse arise from the weakness of my age. Powerful indeed is God, who gives continence to so many young men whom we see living in monasteries, to grant a similar grace to me also, a sinner.

CHAPTER III.

A preliminary exercise of monastic life while still in the world.

[6] He prepares himself for the monastic life. After these words, long ruminated in his heart, he resolved, by the revelation of the Holy Spirit, to renounce entirely all worldly pleasures and to become a companion of that life which he praised. Yet first considering, lest a sudden change disturbing both mind and body together should create a most grievous impediment or scandal for him at the very beginning of his conversion, he secretly began to practice occasional fasts. Then, progressing a little further, he tried to avoid the company of his former companions. Frequently separated from the crowds on his own estate, unknown to all -- to parents and dependents alike -- he sat as though sorrowful on account of the labor of business, and there he prayed, read, fasted, and reduced the immoderate abundance of banquets, not approaching the baths at all. And while still under the outward profession of a layman, he was already living fully as a monk.

[7] All who knew him were amazed, and they interpreted the remarkable frugality of so delicate a man and the cause of this change as born from the distress of faintheartedness. But in him, love of the holy profession and a more intense care for mortification grew day by day. At length, therefore, when he had tried all that seemed hard to him and found, by the aid of spiritual grace, that his capacity matched his will, moved and pricked by a discourse of Blessed Augustine expounding the thirty-sixth psalm, he resolved to make his vow public, desiring to change his habit, lest he be forced to endure those who came to visit him in friendly fashion, with whom he had long lived as a layman. [He is impelled by reading the books of Blessed Augustine to make his resolution known.] For the most prudent man thought that the conversion of his heart would be useful to himself alone if it could remain hidden; but once made public, it would provide to many others a good example of forsaking former sins. For who of middling or poor station would be ashamed to become a monk, while he saw Fulgentius, with the arrogance of natural pride departing, walking the hard paths of abstinence with the steps of patience?

\* variant: joined to the discourse.

\* variant: of twin.

CHAPTER IV.

His entry into religious life.

[8] Now at that time there was a certain Bishop, laudably renowned, named Faustus, who had been ordered to be exiled not far from his see for the Catholic faith. For the cunning malice of the tyrant and persecutor Huneric had ordained this concerning many Priests: that enduring the hardship of exile near their own homeland, they might easily be bent to deny God. In the same place, therefore, where he was held in exile, he had built a monastery for himself, in which, living spiritually, he was held in honor among all Christians. To him, therefore, Saint Fulgentius came eagerly, He goes to Faustus, the exiled Bishop. being very well known to him, and faithfully disclosed to him the vow of his heart. But that man, knowing him to be entirely a worldly youth, was reluctant to believe such promises, saying to him: "Why do you lie, my son, that you may delight in deceiving the servants of God? Will you be a monk, or will you so suddenly change the old habit of your pleasures that the contemptible preparation of cheap foods and the wretchedness of sordid garments may not offend your spirit? First be at least a layman less given to luxury; and then perhaps I shall consider it credible that you either wish or are able to renounce the world." At these words the young man, more and more inflamed, humbly kissed the hand that repelled him, and with his eyes cast down upon the ground, prayed thus: "It is in Your power, Lord Father, to give the ability to one who wills, who granted the will to one who did not will it. Only permit me to cling to your footsteps; open to me the door of the monastery; provide the aid of holy edification; make me one of your disciples; and God knows how He will deliver me from my iniquities."

[9] He is reluctantly admitted by him. Hearing these things, the most blessed old man thought it most grievous to despise one who was entreating any longer; and at last, bent to consent, he said: "Stay with us, my son, as you wish. Let us test for a few days whether your deeds accord with your words. May my fear prove groundless, and your profession be found stable." After the holy Bishop Faustus gave his consent to the suppliant, the news immediately spread among relatives and acquaintances that Fulgentius had become a monk. Good men rejoiced; evil men were confounded. His past life of luxury caused some to despair; the well-known knowledge of his singular intellect persuaded others to hope for great things from his rapid progress. But certain of his friends, to whom he had been a most dear and faithful friend from infancy, desiring to imitate him, Others imitate him. themselves also despised the world and joined themselves to the flocks of the monasteries with a mortified will.

CHAPTER V.

The first trial of his constancy, from his mother's grief.

[10] His mother, in distress, comes to the monastery. His mother heard this from many reporting it: that Fulgentius had fled to the fellowship of monks, and had entirely abandoned the care of governing and managing the whole household, and could no longer be recalled at all from such a resolution. She is troubled, she is terrified, and driven by the longing of excessive love, as if Fulgentius were already dying (although he died well, who was dying in this manner), she beats heaven with excessive lamentations; and as mothers are wont at the funerals of their sons, she knows no limit to her tears. She is swept in headlong haste to the monastery in a fury, and does not hesitate to assail holy Faustus with insults and reproaches: "Return," she says, "the son to his mother; return the master to his servants. Priests always bestow many benefits on widows -- why now does a widow's household perish through you?" To her the Bishop patiently replied: "If you had taken my son from me, I, woman, ought to rebuke you, as much as grief would compel. As it is, you rightly heap insults upon me, because I have taken your son from you. For when it displeases you that he will serve Christ, you do well to heap insults upon Faustus." Faustus denies her the opportunity to see her son. Under these words, bearing all with equanimity and responding affably with a smile, he gives her absolutely no permission even to see her son. She, knowing how much she was loved by her son, wailed loudly before the door of the monastery, and repeatedly calling out the name of Fulgentius, pitifully pleaded her desolation.

[11] This first temptation struck Blessed Fulgentius with great force, when he heard with his own ears the weeping of his mother whom he had always loved and whom he had served with the greatest devotion. The constancy of Fulgentius. Yet with his heart set on high, he heard and did not hear, nor did he deem it worthy to heed her entreaties, because he was overcoming his customary affection with a holy cruelty. There he was already giving a most faithful example of future patience in many labors, and made like one drunk through spiritual grace, he in a manner did not know whether she was his mother. Here the blessed Bishop Faustus first fully approved him as converted with his whole heart, and said to the other brothers with joy: "This young man will easily be able to bear whatever labor we impose, who can already despise a mother's grief." When his mother, after weeping often and seeing that her son did not come out to her, believed he was no longer in that place -- for if he were there, she thought, still ignorant of his virtue, he could not endure his mother's grief -- she therefore often went and returned, causing trouble to the Bishop and laying many snares for her son, until, overcome by weariness, she returned to her own home.

CHAPTER VI.

His abstinence.

[12] Blessed Fulgentius therefore tortured himself with labors of abstinence beyond * human measure, eating and drinking without wine and oil, so sparingly and thinly that the magnitude of his fasting forced the dried skin of his body to break out in various ulcers, and an encrustation of what they call impetigo disfigured the beauty of his delicate body. He falls ill from excessive abstinence. Many supposed then that Blessed Fulgentius, on the occasion of this very infirmity, would either retreat from his holy resolution or become thereafter so lukewarm that he would not even maintain the frugality of the common rule. But he, against everyone's expectation, guided by the aid of the mercy of God going before him, drew greater strength of spirit from the weakness of his body; and the more abstemious as he was the weaker, Yet he persists in it. he continually thought of perpetual health, but committed the health of his body to the Lord's judgment, saying this to many: "We all know that life is usually preserved by food, not that health can be conferred by it. For if infirmity is to be healed, and the desire of the gullet seems to need satisfying, then why do even those who are fattened daily by more lavish banquets fall ill?" He therefore endured his infirmity patiently and practiced abstinence very humbly. For thinking everything he did was little, he desired to become better from day to day. He recovers. God, the compassionate and merciful, supporting this resolution of his heart with the aid of heavenly assistance, swiftly restored his bodily health.

\* variant: credible. MS. Rip. incredible.

CHAPTER VII.

The renunciation of his goods.

[13] He gives his goods to his mother, not to his brother, and why. Then the mind of this wise man, moved by a deeper piety, while he crucified the world to himself with his whole mind and, himself crucified to the world, walked the straight path from his youth, as it is written, conferred the portion of his own property by donation upon his mother alone, even though he had a younger brother named Claudius, so that she might afterward donate it to his brother as well, if he served well. Lam. 3:27. Thus, by a salutary plan, desiring to tame the pride of his younger brother -- so that he who would not be humble for the sake of piety might learn to be humble for the sake of his inheritance -- and so that his most holy mother, after the departure of her sweetest son, whose service could no longer bring her joy, might merit to be consoled by his generosity. How many praises and thanks to the Lord all then offered, when they saw Blessed Fulgentius, having trampled upon worldly desire, renouncing entirely the goods which he could not distribute and give to the poor -- lest he offend his good mother -- so that he might deserve to find Christ as his teacher! All things that had seemed to afflict him at the beginning of his conversion were now finished.

CHAPTER VIII.

He is made Abbot.

[14] A new persecution under Huneric. But because this life can never pass without its temptations, there arose again such a persecution of the faith as compelled Bishop Faustus of holy memory to migrate through various hiding places, and did not allow him to rest continually even in the monastery itself. Then Blessed Fulgentius, fearing either to remain alone in that place or to migrate too frequently from place to place, having first consulted Bishop Faustus, sought a neighboring monastery where an Abbot named Felix presided over a few simple brothers -- a friend of his from adolescence, with whom he had always lived on familiar terms even as a layman. He goes to another monastery. Then Abbot Felix, receiving him with joy and knowing himself to be unequal to his virtues, handed over to him both the name and the authority of Abbot. He, full of zeal for humility, * refused the privilege of authority. And after many contests of piety, by the consent of the whole congregation, having suffered the compulsion of charity, he barely consented to be the colleague of his good companion. Thus two most holy men, loving God and neighbor equally, both alike in character, both superior in their resolution, equal in their manner of life, the one surpassing in learning, took up the good yoke of governing the congregation. O how blessed was that number of the servants of God, He becomes Abbot together with Felix. over whom Fulgentius had begun to preside! O how that monastery shone, of which Felix had remained the steward! They gave each other, by their very names, an auspice of no lesser praise. Fulgentius was called "blessed" as he ran the way of the Lord, and as the fame of Fulgentius grew, Felix reaped the fruit of his office. Yet one of them, namely Blessed Fulgentius, devoted himself particularly to teaching the brothers; the other labored more diligently in the daily ministry. When brothers came from outside, the one singularly preached the Word of God; the other diligently prepared and cheerfully offered hospitality. Neither doing anything without the consent of the other, both ruled the rest in such a way that they believed themselves to be placed under the rule of one. Thus, while Felix feared to offend Fulgentius and Fulgentius feared to offend Felix, each lived with his own will mortified, and they were praiseworthy for the welfare of the brothers whom they counseled, and exalted for the mutual subjection which they rendered to each other in turn. Who could express in words the power of this affection? Those whom tranquil peace had united, not even deadly wars could separate.

\* MS. Rip. excuses himself.

CHAPTER IX.

Persecution. Flight. Treachery by an Arian Priest.

[15] He flees with his companions. But when the province was suddenly thrown into turmoil by the incursion of a barbarian multitude, seeing that temporal safety had to be secured by the protection of flight, they immediately took upon themselves the labors of enduring exile, and by a well-considered plan withdrew far away, where no rumor of a rising war might afford full opportunity for building a monastery. The illustrious leaders of the heavenly army therefore advanced their spiritual camp, and through unknown regions of Africa, accompanied by a band of their monks, they marched together, everywhere causing joy to the good and envy to the wicked.

[16] In the territory of Sicca, therefore, while they were thinking of establishing a permanent settlement, delighted by the fertility of the region Felix, an Arian Priest, plots against Fulgentius. and received with the favor of faithful men, a certain Priest of the Arian sect in the estate of Gabardilla was preaching his perfidy. His name among men was Felix, but his will against God was always unhappy; a barbarian by nation, savage in character, powerful in wealth, a most fierce persecutor of Catholics. This man, perceiving that the name of Blessed Fulgentius was becoming famous in those regions, suspected that many whom he had deceived were secretly being reconciled. Nor did he believe that this man, worthy of the Priesthood, was truly still a monk, but supposed him to be fulfilling the office of a Priest under the habit of a monk. And in truth he was laudably fulfilling the office of a Priest even then -- not by reconciling a few, but by inviting all whom he could reach to reconciliation by salutary admonitions. His speech, sweet and upright, because it softened even hard hearts, not undeservedly compelled this Priest to fear so greatly for his perfidy. The Priest therefore, incited by the goads of insane fury, seized upon cruelly persecuting the servants of God, and distributing guards along all the roads, he blockaded the paths of those walking innocently. For it was necessary that these most valiant athletes, prepared by the voluntary labors of abstinence for all endurance, be handed over for a short time to the hands of persecutors, so that, made partakers of the martyr's contest, they might learn to endure the torments inflicted upon them, about to prove what progress they had made if, while the scourges tore all their limbs apart, they had not departed in the least from the true faith. Not knowing, therefore, the thoughts of the malignant serpent, and having the confidence of a good conscience, fearing nothing, both walked together, speaking with each other.

CHAPTER X.

Fulgentius and Felix are captured; Felix is beaten by the Arians.

[17] And behold, suddenly, as if by the violence of a most savage storm, he falls upon them unawares, divides those who were joined, binds those who were divided, Fulgentius is captured. and leads them, weighed down by cruel chains, bound, to the Priest. They are suddenly made defendants without crime, captives without the fortunes of war. Those whom the Moors had not been able to harm in their flight, the Arians now inflict with punishment. Then before they were seized, Abbot Felix simply cast down in a place where fear prompted him the few coins by which the poverty of the brothers was sustained, The money cast away is not seen by the barbarians. and committed them to the keeping of God's servants and to God Himself. O the power of a singular divine miracle! No one was able to see those coins once they were cast down; no one was permitted to take food from the poor for the poor. But only those who were to be tried in this way were seized, He is brought before the Arian Priest. bound, and led to the Priest. To them with a terrible face the violent Priest thundered: "Why have you come secretly from your regions to overthrow the Christian Kings?" For the wretch indeed said "Christian Kings" -- in whom he had miserably rejected Christ, the King of Kings, and whom, like the Antichrist, he had taught to deny the Son as equal to the Father.

[18] While they were preparing the words of a most truthful response to this, Abbot Felix is beaten; he begs that Fulgentius be spared. he ordered that blows be inflicted first. Abbot Felix therefore, moved by intense charity, said: "Spare brother Fulgentius, who cannot endure torments. Do not beat this man, who may perhaps die under your hands. Let your cruelty be turned upon me: I know what to confess; the whole cause lies in me." Then, amazed at the wonder of this love, he ordered Blessed Fulgentius to be removed for a time, and commanded his most savage ministers to beat Felix more severely. Then Abbot Felix was subjected to the blows with a cheerful spirit. For he bore the pain with joy, because he saw that Blessed Fulgentius was as yet suffering nothing. Behold what manner of man Blessed Fulgentius was among his friends, that he deserved to be loved even unto death! For this charity of Blessed Felix bears great testimony to the holiness of his life. For he would not have despised his own safety for the sake of another's, unless he first felt him to be useful and pleasing to himself and to many. Let those who desire to please God imitate both of them. Let Blessed Fulgentius teach some to live among the brothers in such a way that they are loved, cherished, and judged worthy of being helped even in the greatest necessities, even if danger is not lacking. Let others take from the good deed of Abbot Felix the example of bestowing every grace of good will upon the better brothers and those making more progress in the fear of God. For when such charity shall have existed among brothers as existed among these most holy men, the force of every temptation is easily overcome, and the obstinacy of enemies is continually broken. Although the most savage Priest, not even then satisfied by the injury done to Abbot Felix, did not think Blessed Fulgentius should be spared either.

CHAPTER XI.

Fulgentius is beaten; both are subjected to ignominy.

[19] Fulgentius is beaten. But Blessed Fulgentius, a man of entirely delicate body, being born of an illustrious family, barely enduring the violent blows of the cudgels as the sharpness of the sudden pain increased, thought -- as he himself later related to us -- of either softening the madness of the raging Priest, if he could, or at least diverting it for a little while until it abated, so that he might more easily find a space for breathing between the blows themselves, lest the uninterrupted punishment become altogether unbearable. "Let me say something, if the power of speech is granted," he cried out while being beaten. Then the Priest, thinking he wished to confess, ordered the beaters to cease, and thus, while he was still suspended from the scourge, commanded him to speak what he wished. Thereupon, when Blessed Fulgentius, He interposes. with the bland words of his accustomed eloquence, began to narrate the history of his pilgrimage, he made the Priest astonished, and long beguiled by the excessive sweetness of his words, he rendered him almost forgetful of all his cruelty. The Priest marvels at the eloquence of Blessed Fulgentius, approves his wisdom, and conjecturing him to be some great man, is ashamed to inflict violence. But lest he betray to his own people that his savagery had been overcome, He is beaten again. "Beat him again vigorously," he says, "and with redoubled scourges lacerate this wordy fellow. He is trying, I think, to seduce even me, and I do not know what he contrives by this lengthy circuit of empty talk." The mad hand of the torturers is renewed, and Blessed Fulgentius is furrowed by innumerable lashes.

[20] At length the Priest, confused by the beating he had inflicted, perceives the merits of these praiseworthy men, and did not dare to keep them any longer; He is dismissed naked and with his head shaven. but having disgracefully shaved their heads and stripped them of all their garments, he cast them out of his house naked and destitute. But neither did that shaving bring disgrace to these most holy men, nor did their nakedness bring them shame: because the injury endured for the hatred of religion had already adorned them with the ornament of a first confession, and heavenly grace was to sustain them further. They went forth therefore from the Priest's house as from a place of glorious combat, crowned with the laurels of a notable victory; and returning through the field where they had been captured, He finds the money that had been cast away. they found the coins which, as we said, Abbot Felix had thrown away, preserved there in full number, and receiving them joyfully as if restored by a divine hand, and giving ineffable thanks to God, who consoles the humble in all their tribulation, they returned to the nearest brothers.

[21] The detestable report of this most cruel deed saddened the entire region at once; the news reached even Carthage. Among others, the Arian Bishop himself grieved that Blessed Fulgentius had been mutilated by a severe beating. And because the same Bishop had known his parents and had especially loved Blessed Fulgentius while he was still a layman, he was greatly moved against the Priest of his own religion and parish who had been the author of the beating, preparing to avenge Blessed Fulgentius if he were willing to file a complaint against the aforesaid Priest. But Blessed Fulgentius, though many urged him to do this, said: "It is not permitted for a Christian to seek vengeance in this world. He refuses to complain about that Priest. God knows how to defend the injuries of His servants. If this Priest receives, at my instigation, the punishment for his most grievous crime among men, we lose the reward of patience before God -- especially because it could scandalize many little ones if a sinner -- yet nonetheless a Catholic and a monk -- should seek the judgment of an Arian Bishop." Therefore, not wishing to return evil for evil, and knowing his life to be necessary for the good, lest they suffer any further violence from the heretics, they departed again from that province and quickly returned to places near their own province, preferring to have the Moors as neighbors rather than to endure the most troublesome Arians.

\* variant: to the lashes.

\* variant: savage.

CHAPTER XII.

On his way to Egypt, he puts in at Syracuse. He changes his plan.

[22] Near the city which is called * Ididi, therefore, they began to found a monastery, where, serving the Lord for a short time, they pursued works of charity. Fulgentius, reading the Lives of the Fathers, wishes to go to Egypt. Until suddenly Blessed Fulgentius, reading the admirable Lives of the Egyptian monks, and kindled by the spiritual meditation of both the Institutes and the Conferences, resolved to seek those lands by sea, for two reasons: either to lay down the name of Abbot there and live under a rule in humility, or to submit himself to the laws of a stricter abstinence. And because his desire, once made public, could be impeded, he first sought an occasion of going to Carthage. Then coming to the walls of that city, with only one brother named Redemptus chosen as a companion for his journey, he boarded a ship, intending to go to Alexandria, carrying with him by chance no provisions necessary for so great a journey, but firmly placing his hope in God, who is rich, he sweetly sang with David: "The Lord is my shepherd, and I shall not want." Ps. 22:1.

[23] At Syracuse he is received by Eulalius, a holy Bishop. With the winds following in a favorable breeze, he reached the port of Syracuse safely; and by the providence of almighty God, he was led to this city, where at that time the blessed Bishop Eulalius governed the Catholic Church -- a man of outstanding holiness, admirable hospitality, and most perfect charity, in whose heart the hidden treasure of spiritual wisdom enriched many by the trading of the Lord's talents. For adorned above all with the virtue of discernment, he especially loved the monastic profession, having also his own monastery, to which he always clung whenever he was free from ecclesiastical business. To him, therefore, Blessed Fulgentius came and was willingly received among the other pilgrims by the office of hospitality, yet he was not permitted to remain hidden for long. For soon, as is customary, during a meal with the Priests, when a conversation arose about divine matters, his speech immediately betrayed a man of singular knowledge. The Bishop understood from the adornment of his speech and the moderation of his replies that under the monastic habit a great Teacher lay hidden; yet he deferred asking him, in the presence of dinner guests over the meal, who he was or why he had come.

[24] [He is recognized from his learning. He dissembles about where he is going. His companion reveals it.] After lunch, when the Bishop was walking about in his house during the midday hours, looking through a window he saw Blessed Fulgentius waiting upon him as the others did. Calling him aside at once, he said: "You had begun to speak about the Institutes and Conferences while we were dining. Bring me the codex, I beg you, if you carry one." He, obeying the order without delay, brought the codex, in which he was commanded to expound in his own words what was contained. The holy Eulalius admired the knowledge of the young man, and delighted by such a guest, he diligently inquired why he had come from Africa. He, fearing to incur the charge of arrogance if he confessed his desire, said: "I am seeking my parents, whom I have heard are living as pilgrims in those parts." For indeed he was seeking his parents, whose most sweet customs he desired to imitate. The Bishop understood that the response was not straightforward, and through the other brother (for he was a simple man) investigated the reasons for his entire journey.

[25] There, then, Blessed Fulgentius, salutarily betrayed, simply confessed the truth: he said he was going to the remotest desert of the region of the Thebaid, so that there, as his reading urged, dead to the world, he might live where a greater number of the abstemious would create no impediment to his adoption, Eulalius dissuades him from the journey he has undertaken. but would perhaps rather provide an example. "You do rightly," the Bishop replied, "in desiring to follow better things; but you know that without faith it is impossible to please God. The lands to which you desire to go have been separated from the communion of Blessed Peter by a perfidious dissension. All those monks whose admirable abstinence is celebrated will not have the sacraments of the altar in common with you. What profit, then, will it be to afflict the body with fasts, where the soul -- which is much better than the body -- will lack spiritual consolations? Return, my son, lest in pursuit of a better life you suffer peril to the right faith. I too, as a young man, before the grace of the pontifical honor came to me unworthy, long considered fulfilling the resolution of this most holy profession in the monasteries of that very province, but this same reason prevented me from completing what I had undertaken."

[26] Blessed Fulgentius consented to the salutary counsel of the admonishing father, and having laid aside the fervor of his intention, was persuaded to spend a few months there near Syracuse, with Saint Eulalius providing food and suitable lodging. But because the talent of a good mind is never idle, Fulgentius the guest exercises hospitality toward others. always performing works of charity, in the very small lodging he had received he began to offer hospitality to many who came, a pilgrim and needing another's help himself, yet receiving pilgrims to be consoled. Saint Eulalius marveled at the overflowing generosity of the holy soul, and was nourished with great joy when he saw that through the hand of Blessed Fulgentius, to whom he provided daily food though he had nothing, food was being distributed to others who had nothing. And if it is permitted to say so -- since the lesser are accustomed to make the greater grow by comparison -- although Saint Eulalius was altogether perfect in caring for the poor, yet considering the works of Blessed Fulgentius, he became more merciful and more generous from day to day.

\* variant: Indidi.

CHAPTER XIII.

He meets Ruffinianus. He visits Rome and watches Theodoric's triumph.

[27] When the time of the present winter had passed, an intense desire moved Blessed Fulgentius to visit a certain Bishop named Ruffinianus, who, declining the violence of persecution by flight, had sailed from the Council of Byzacena and was dwelling nearby in a very small island of the province of Sicily, He visits Bishop Ruffinianus. laudably leading a monk's life, to see him without distinction, so that, confirmed a second time by his admonition, he might know what he ought to do. He wanted this not because he trusted Bishop Eulalius any less, but because he always felt that the counsel of many was most useful in doubtful matters. Therefore, through many labors of a pedestrian journey, coming to that place in Sicily nearest to the small island where the holy Bishop Ruffinianus dwelt, he was carried over in a small boat and quickly presented to the venerable Priest. Similarly admonished by him not to persist in going to Egypt, he resolved to return directly to his own monastery, yet not to omit visiting the memorials of the Apostles.

[28] He comes to Rome. Finding, therefore, an occasion of a more favorable voyage, he came to Rome and hastened to enter the city always unanimously praised in the words of secular authors and truly called the capital of the world. Now at that time there was the greatest joy in the City, as the presence of King Theodoric gladdened the assembly of the Roman Senate and people. Whence it happened that Blessed Fulgentius, to whom the world had long been crucified, after he had reverently visited the holy places of the Martyrs and humbly greeted with humble deference all the servants of God whose acquaintance he could gain in a short time, in the place called the Palma Aurea, He watches Theodoric's triumph. with the aforesaid King Theodoric delivering a speech, beheld the nobility, splendor, and order of the Roman Senate adorned with its distinct ranks, and hearing with chaste ears the acclamations of the free people, learned what manner of thing is the glorious pomp of this world. Yet he did not willingly gaze upon anything in this spectacle, nor did he consent, drawn by superfluous delight, to those secular trifles; but rather he was vehemently inflamed from this to desire the blessedness of the heavenly Jerusalem, admonishing the brothers present with a salutary discourse: "How beautiful must the heavenly Jerusalem be, if earthly Rome shines so! And if in this world such great dignity of honor is given to those who love vanity, what honor and glory and peace will be bestowed upon the Saints who contemplate the truth!"

CHAPTER XIV.

Having returned home, he builds a new monastery. Then he secretly flees to hide and live for himself alone.

[29] He returns to Africa. Blessed Fulgentius discoursed on many things similar to these on that day in a salutary manner, and now desiring with his whole heart to revisit his monastery, he sailed quickly to Africa by way of Sardinia. His monks scarcely believed, in their exceeding great joy, that Blessed Fulgentius had returned. The holy brotherhood did not know what to do first, whether to complain of the absence of their Father or rather to rejoice at his presence. Yet no one dared to blame him for having departed, but all rather strove to give thanks to God for his return. The joys of the servants of God were joined also by laypeople; all upright and noble men rejoiced that Blessed Fulgentius, predestined as a Teacher of the African Church, had not long been occupied in regions across the sea. One after another they hastened to provide greater comforts of piety, by which the spirit of the returning one might be refreshed. There was offered, moreover, by a certain man named Silvester, a good Christian and a leading citizen of the province of * Byzacena, a site suitable for building a monastery, whose rich and fertile soil would be well suited, with its desirable fecundity, for establishing gardens; and what seemed even more desirable, situated still far from the fury of war, it offered the fullest security of most peaceful tranquility, with many honorable persons residing in neighboring estates, whose frequent offerings promised the monks the easiest commerce, so that no worldly care of trade might trouble those seeking the Kingdom of God.

[30] He builds a monastery. Blessed Fulgentius therefore willingly accepted the devout offering of the religious man, and without delay founded a monastery in the place granted to him, and by inviting many to conversion with pious admonitions, he multiplied the number of monks and became the Father of a great congregation. Although indeed he continually desired to meditate on spiritual things, he was compelled to be distracted by a greater solicitude, seeking holy leisure out of love for the truth, yet undertaking many tasks out of the necessity of charity. Whence, sometimes overcome by the contemplation of better things, desiring only to devote himself to reading and prayer, he long considered how he might cast off the burden of his present load, and, placed under the governance of others, might himself rather live under a rule than deliver the rule of life to others, judging it more useful, according to the Lord's precept, to obey those who command than to command those who obey. As he pondered this at length, the following idea suddenly occurred to him. There is in the midst of a shallow bay of the sea a monastery a near the shore of Vivecense, but b contiguous for the most part to Bennefense, where neither the narrow boundary of the tiny reef allows the cultivation of gardens, nor is even a small comfort of firewood or drinkable water provided, but a sufficiency of both things is prepared daily by very small boats. In this monastery the ancient discipline of a strict rule is kept, with many living most holily there from their infancy to decrepit old age, and laudably practicing works befitting their holy profession. There two Priests of particular merit and worthy of admiration, venerable for the honor of their unblemished old age, served as Abbots, never departing from the monastery, but raising many men fit for ecclesiastical office. He secretly seeks another monastery. To this monastery, therefore, Blessed Fulgentius went secretly, and there in so great a congregation he laid down the name of Abbot, and joined to the multitude of monks, he shone above the rest in wonderful knowledge and special eloquence, but submitted himself to all with laudable humility and singular obedience. He lives as a private member. Mindful indeed of that Gospel saying in which our Lord says, "I came not to do my own will, but the will of Him who sent me," he mortified all his own desires; and further, devoting himself to fasts, prayers, vigils, and abstinence, and crucifying his whole self with its vices and worldly lusts, he also worked delightfully with his own hands. John 6. For he made praiseworthy use of the scribe's art, and very often wove fans from palm leaves -- a craft to which he devoted himself even when he had been Abbot in his own monastery. He frequently engaged in reading aloud in his cell before the brothers, beloved, honored, and delightful to all.

\* MS. Rip. Byzantine.

a other MSS. Vincense.

b thus the MSS. but Surius: Vennesense.

CHAPTER XV.

He is forced to return to his own. He is ordained a Priest.

[31] His own monks reclaim him. But as great as the joy was in that monastery, so great was the sadness that suddenly arose in his own. Those who had received him rejoiced; those who had lost him grieved. A new contest of charity arose between them. These eagerly embraced their new companion; those humbly begged that their old father be returned to them. These confessed that they were adorned by his presence; those that they were failing in his absence. But Blessed Fulgentius, wishing more to learn than to teach, consented to remain where he was inferior, and dreaded returning to where he could be superior to all. He is forced to return to his own. Then the grief of Abbot Felix and of all the brothers whom he had left, drawing counsel from necessity, sought the patronage of the holy Bishop Faustus to appeal to the island monks. He immediately claimed by Episcopal authority that Fulgentius was his monk, and affirmed that he must be returned and must live where he himself should direct. He threatened excommunication upon any who contradicted, and pronounced that Fulgentius himself, if he did not consent, would be judged the same as the disobedient. What more? He is made a Priest. Blessed Fulgentius was sent back to his own monastery; he was ordered to submit to the office of Abbot; and lest his fickleness once more be stirred * by spiritual desire, the Bishop suddenly consecrated him a Priest, so that, adorned with the office of both Abbot and Priest, he could neither leave the monastery nor be ordained by chance in another Church.

[32] Vanquished, therefore, and bound by the fetters of honor, Blessed Fulgentius now began to govern his monastery with equanimity, and as his laudable fame grew, to become known throughout all the provinces of Africa. In that very * territory of the Nuntori he was honored as if he were their own Bishop, with all prepared, whenever the opportunity of ordaining a Bishop should be granted, He is sought for the Episcopate. to demand Blessed Fulgentius first, with their voices and their hearts, as Priest, and to allow no other than Blessed Fulgentius to be consecrated for them. God saw the desire of the peoples, and it was not hidden from Blessed Fulgentius himself.

\* MSS. Rip. to the desire.

\* Thus MS. Surius: of the Vintori.

CHAPTER XVI.

He flees the Episcopate for a time.

[33] Against Thrasamund's edict, new Bishops are ordained. But because the royal authority had then forbidden the ordination of Bishops, and it was not permitted to provide pastors for widowed congregations, he was passing through the time of this prohibition in security, judging it superfluous to refuse by the expedient of flight an honor which it was lawful neither to give to anyone nor to receive. But after the sacred company of Bishops who remained, having communicated their counsel among themselves, determined to celebrate ordinations of Bishops in all places contrary to the King's decree -- thinking that the King's anger, if it should arise, ought to be mitigated, so that the ordained might more easily live among their congregations; or that if the violence of persecution should arise, those whom they found worthy of promotion should also be crowned by the confession of the faith; and moreover that they would fulfill their ministry more easily and would provide consolation to their own congregations amid tribulations themselves -- there was suddenly a common undertaking: to seize, bless, and consecrate Priests, Deacons, and whomever election might find, with individual places hastening eagerly, lest anyone appear either slow or last in such a pursuit.

[34] Fulgentius hides to escape the Episcopate. Then Blessed Fulgentius, outrunning the wishes of the electors with a swifter flight, hid himself in uncertain hiding places, and though sought was nowhere found. The people of the place where his monastery was established considered deferring their own election entirely until they found Blessed Fulgentius. He is desired by many. Nevertheless, fearing that while Blessed Fulgentius was sought for a long time, this report might reach Carthage and from there a royal prohibition might arise again, compelled by the necessity of haste, they were persuaded to seek another from among their own clergy. Thus in many places where Blessed Fulgentius had been elected either first or alone, after he could not be found, he gave to others the license of the highest honor. The province of Byzacena was now filled with new Bishops, and scarcely the sees of a very few congregations remained vacant. The King's savagery too had been stirred up, and he had already decreed that all should be consigned to exile, the sentence proceeding first against the ordainer himself, that is, the Primate named Victor, who, already seized by the servants of the departing King, was being led to Carthage. And as a greater sadness succeeded, the joy of the ordination that had been undertaken was turned to public mourning. Then, by secret messengers * informing him that the time for performing ordinations had passed, Blessed Fulgentius, supposing that the nearest sees already had their own Bishops, He returns to his own. returned again to govern the congregation of his monastery, doubting nothing and fearing nothing, but entirely rejoicing that he had escaped the burden of pontifical dignity.

\* variant: leading out.

CHAPTER XVII.

He is ordained Bishop, despite the vain resistance of Felix the Deacon.

[35] Nevertheless, our God, by a higher counsel fulfilling what He had predestined, to whom He had given the ability to teach in a salutary manner, now wished to give the authority of salutary teaching, lest the Catholic faith lack a most faithful preacher against the Arians. In the time of tribulation, therefore, He was unwilling * to hide the vessel of election, through whom He had arranged to fulfill the office of preaching. There was still the noble town of Ruspe, Ruspe lacks a Bishop because of the ambition of Felix the Deacon. quite illustrious with its most distinguished inhabitants, for which no Bishop had been ordained: because a certain Deacon named Felix, who had wished to canvass for the office and been rejected, neither deserved the honor of Bishop in that place himself nor allowed another to receive it. For his own brother, a friend of the Procurator, supplied the forces of ambition through the power of secular business. A violent grief agitated the minds of the honorable citizens, that they alone had been left without a spiritual father who seemed to excel above the rest in carnal nobility.

[36] Then suddenly a truthful report announced to the grieving that Blessed Fulgentius, whom so many places had judged worthy of the chief priesthood, had not at all been found at the time of ordination, and remained a Priest, clothed with even greater glory because he had so trampled upon the desire for a higher honor. To those who were displeased by the proud canvasser, this laudable decliner was pleasing. All agreed that he had been reserved for them and had therefore not been ordained despite so many congregations seeking him. Without Blessed Fulgentius knowing, Fulgentius is forced to accept the Episcopate. Primate Victor was petitioned on the road by the people of Ruspe, and the neighboring Bishops gave permission to ordain Fulgentius. Then, having gathered a band of a violent multitude, Blessed Fulgentius was suddenly found in his own cell with sore eyes, was seized, held, led away, and not asked but compelled to be a Bishop. Thence, brought to the Bishop who had been instructed to celebrate the ordination, he was established as the Father of an unknown people, so that in him that prophetic oracle seemed to be fulfilled: "A people whom I did not know served me." Ps. 17:45. The most wise man, with his very pleasing appearance, both increased the acclamations of the supporting people, and by whomever he was then seen without being known, he was considered gentle for his humble garments and venerable for his modest gait. When indeed he wished to speak something, as reason sometimes required, the whole crowd hung upon his lips, judging from his familiar speech what the teaching of their spiritual master would be. For this reason, from all the estates wherever he passed, the people flocked together to cheer, confessing that their Bishop had come to the Church of Ruspe later but all the better.

[37] Felix the Deacon plots against him. The Deacon, seeing that his most vain attempts at ambition had failed, raged -- the only thing remaining to the deluded one -- and delayed. Having gathered innumerable men, he placed a stumbling block along the path, as the sacred psalm says, for the approaching son of peace. Ps. 139:6. He therefore blockaded the road by which the chosen servant of God was coming, the hostile canvasser. But everywhere Christ comes to the aid of the simple, nor can the election of a Priest which is not preceded by ambition be impeded by a man. By some command of the admonishing Holy Spirit, I know not what, the people who went before walked by another road, and while the enemy still sat in the road, they placed Blessed Fulgentius upon his see. The divine Sacraments were celebrated solemnly on that same day, and all the people, He is nevertheless soon kindly received by him. communicating from the hands of Blessed Fulgentius, departed with joy. When the Deacon heard this afterward, he yielded, though belatedly, to the divine will. Blessed Fulgentius immediately received him upon his return kindly, affably, and mercifully, so that he later ordained him a Priest. But divine justice demonstrated the due retribution quite swiftly. For the Deacon himself, now a Priest, died within the year, and the Procurator who consented with him was reduced to poverty. But he and his associates are then punished by God. For they paid the penalties of their temporal audacity, for whom God has the power to prepare in the future the grace of celestial pardon. We thought this worth mentioning in order to show that from this, greater authority grew for Blessed Fulgentius among each individual, since they recognized that divine severity had been vigilant in these cases.

\* variant: willed.

CHAPTER XVIII.

His life in the Episcopate.

[38] The virtues of Bishop Fulgentius. Meanwhile Blessed Fulgentius undertook the Episcopate without any ambition, with the greatest devotion, while the Lord's vengeance remained upon those who opposed him. Nor did becoming a Bishop cause him to cease being a monk; but having accepted the dignity of a Bishop, he preserved the integrity of his former profession. Indeed, the integrity of his preserved profession further adorned the dignity of the Bishop. He never sought costly garments, or omitted his daily fasts, or ate well-seasoned foods even among guests, or wished to rest by reclining at table and relax his strict resolve; but he was patiently clothed in only one very cheap tunic, whether in summer or in winter. He used no stole at all, as all Bishops do; he wore a leather belt like a monk. Poverty in dress. So by his zeal for humility he fled the display of clothing that he would not even accept the footwear of clerics, but simply wore either leggings in wintertime or light sandals in summertime. Within the monastery he sometimes wore sandals, but frequently walked barefoot. He neither had a costly chasuble or one of a proud color, nor permitted his monks to have one. He went about wrapped in a dark or milk-white cloak beneath his chasuble. When the mildness of the weather invited it, he was covered by only his cloak within the monastery. He was never seen by us with bare shoulders, nor did he seek sleep without at least removing his belt. Having confidence in his continence with God as witness, he offered sacrifice in the same tunic in which he slept, and said that at the time of sacrifice it was hearts that ought to be changed, not garments.

[39] And in food. No one ever wrung from this most blessed Priest the acceptance of meat of any kind, but he ate only simple vegetables, barley gruel, and eggs -- without oil as long as he was young; but after he grew old, with oil poured over them, * persuaded to accept oil lest the prevailing dimness of his eyes impede the office of reading. He always abstained from wine when healthy. But whenever he was compelled by the necessity of illness to use a little wine, he poured water over full cups, adding a little pure wine, and enjoyed neither the taste nor the pleasantness of its aroma. Before the vigils were announced by the brothers, he himself, always watchful in heart and body, either prayed, or read, Watchfulness. or dictated, or devoted himself alone to whatever spiritual meditation, because he knew that during the day he would constantly be occupied with the needs of the children of the Church. He sometimes went down to keep vigils with the servants of God, but he exercised his private vigils in the pursuits I have mentioned far more laudably.

\* MS. Rip. more persuaded.

CHAPTER XIX.

He builds a monastery at Ruspe.

[40] He erects a monastery at Ruspe. In no place was he seen to dwell without monks; for this reason, as the first benefit he asked of the citizens of Ruspe upon being ordained Bishop, he requested that they give a suitable place for building a monastery. Then, from among the many citizens hastening to obey the excellent Priest, a certain man named Posthumianus, a most devout Christian and the noblest citizen among his people, faithfully offered his own small field, situated not far from the church, where the pleasant beauty of a lovely grove flourished with pines rising to a great height. Blessed Fulgentius accepted the place most willingly, as he saw that its timber would also be necessary for the future building; and he immediately persuaded blessed Abbot Felix to come quickly, with nearly the entire multitude of the congregation, except that he left a very few brothers in that monastery, over whom he appointed one of the brothers named Vitalis. He commanded that both monasteries live by such a law of charity that, as though they had not been divided by location, they would be united in unanimity. He unites it with the former monastery of Abbot Felix. If Christ should gain any new monks in either this or that monastery, they were to observe among themselves the order and time of their conversion; and if they came to see each other, only when commanded by their superiors, they were to be received not as guests but as men of one congregation, governed in common by the provisions of Blessed Bishop Fulgentius, venerating their spiritual Father with simple affection. Thus Blessed Fulgentius arranged everything so that, having assumed the burden of governing the clergy, he would not lose the consolation of the monks.

CHAPTER XX.

The exile of Saint Fulgentius.

[41] Meanwhile, ministers of royal fury were suddenly dispatched so that he too, detained, might be thrust into exile in Sardinia as a noble confessor of Christ with the rest. He is driven into exile. Led away quickly, although he grieved that his church, not yet instructed by any of his teachings, would immediately remain destitute, he wisely overcame his sadness with a greater joy, because he was beginning to be a participant in so glorious a confession. Accompanied therefore by monks and clerics together, the distinguished master of both professions departed, while all the laypeople wept, from the seat of honor to the place of blessed struggle, prepared to confess the Catholic faith with a free mind and a strong voice before kings and powers. Carthage received him as he came, and faithfully tasting the fruit of acquaintance with him in its few * faithful, offered many gifts, which Blessed Fulgentius directed to be sent to the monastery he had commissioned to be built. He himself boarded the ship with heart and body crucified and naked, having with him the abundant riches of his singular knowledge, with which he fed all wherever he went with an unfailing generosity.

[42] Among the other Bishops, with whom he had undertaken exile in common, he was inferior in the time of his ordination, but not inferior in the virtue of patience and charity. In doubtful matters, indeed, His great authority on account of his learning. where counsel was most especially sought, whenever the most blessed Confessors discussed their common welfare among themselves, he sat last; yet the Primate and all who followed the Primate desired to hear and follow his opinion, although he, claiming nothing for himself through vainglory, gave due honor to his elders. For if he was compelled to respond to those who consulted him, he was always so ready to obey those who commanded that he would not presume to extort anything from the unwilling. After the very longest deliberations, whatever the common decision had found, was left to Blessed Fulgentius to present eloquently to the understanding of the rest. He serves as secretary to the other Bishops. To him also, whenever the Bishops were consulted by letter from overseas concerning the faith or various questions, the task of responding on behalf of all was imposed by all. Thus, just as Aurelius of holy memory, the Bishop of the Church of Carthage, merited among his privileges that he alone would write the letters to be sent from the African Council, so this man had merited that he alone would dictate the letters to be sent from that Council. For more than sixty Bishops were then bound by the chain of exile, whose tongue and intellect Blessed Bishop Fulgentius was. Therefore, whenever they wrote back to those who consulted them, the names of all the Bishops were listed in the heading, but only the discourse of Blessed Fulgentius was held in the pen. Besides these letters of public business, if any of those Bishops should wish to correct or admonish his absent congregation, he would humbly approach Blessed Fulgentius, and through the ministry of his tongue, fulfill the duty of his own stewardship. O admirable man, born not for himself alone but for all! The Church of Ruspe alone had merited him as Teacher, and the greatest part of the Council of Byzacena lived by his discourse. Whoever in any congregation of the exiled Priests attempted to be troublesome or to despise the commands of his own Bishop, was so rebuked in his absence at the dictation of Blessed Fulgentius that, seeking the remedy of satisfaction, he would sail across the sea and immediately come in person, and through Blessed Fulgentius himself, whose eloquence he had felt when excommunicated, he would obtain pardon, wholesomely humbled. For Blessed Fulgentius himself was both the avenger and the intercessor: avenger with his colleague, intercessor for the minister. From him proceeded the sword by which the stiff neck of the proud was struck; and through him again the medicine of benevolence was administered, until the faintheartedness of suppliant brothers was healed.

[43] In the very earliest days of the glorious exile, leading a few monks with him, he was unable to gather a monastery; yet not knowing how to lead life without a fraternal congregation, he persuaded his fellow Bishops, namely Illustris and Januarius, who were willing, to dwell with him, serving them with a single affection of charity, and wisely created the likeness of a certain great monastery by uniting monks and clerics. For they had a common table, a common cellar, common prayer and reading. No one arrogantly exalted himself over another, nor did he consult his own brothers more or more particularly, With him clerics and monks live together. except that those monks who followed Blessed Fulgentius, keeping the rule of a stricter abstinence, possessed absolutely nothing of their own, nor did they live in the manner of clerics among other clerics. Such was the instruction of Blessed Fulgentius, which by spiritual admonitions so transported the hearts of those subject to him from earthly pleasures to spiritual and celestial delights that, while the standard of their good resolution remained, they were not seduced by the indolence of weaker brothers, who were unwilling to imitate the examples that were daily performed before their eyes.

[44] Who could worthily express the praises of that dwelling? That house was then the oracle of the city of Cagliari. For there the afflicted came to receive the remedy of consolation; there faithful pacts of peace and concord were made among those who were at variance. To those wishing to hear the divine reading more attentively, the Lord there provided the edification of the fullest exposition. It delighted noble men, if it could be managed, He assists all. to see Blessed Fulgentius debating every day; it pleased those enduring poverty to seek there humbly the bodily alms from whence they might also receive spiritual instruction. He draws many to the religious life. For often Blessed Fulgentius, by giving much and liberating many from temporal hunger, wisely admonished them to renounce the world, and persuaded even those who had nothing to despise the desire of having -- so eager was he always to acquire fraternity for the monastery that, although he knew all things belonged to all, he both wished and desired to unite everyone to the monastic profession. This fame, growing day by day, provoked the peoples of the Church of Carthage also to greater joys, and through most reliable witnesses coming from that province, commended Blessed Fulgentius to those who were absent.

\* thus the MSS. but Surius: days.

\* MS. Bonif. to gather.

\* MS. Rip. all.

\* variant: holy.

\* MS. Rip. willing to imitate.

CHAPTER XXI.

He is summoned to Carthage to answer the tyrant's questions.

[45] Meanwhile the implacable mind and terrible anger of King Thrasamund against the Catholic religion, amid fierce persecutions and cunning machinations by which he sometimes compelled the Catholics by terrors, Thrasamund pretends he wishes to be instructed. sometimes enticed them by promises to deny that Christ is equal to God the Father, began, with the intention of further deceiving the multitude, to pretend that he was simply seeking the rationale of the Catholic religion, thinking that no one could be found by whose assertion he could be convicted in his errors. He therefore proposed many snares of inept questions, and if anyone wished to respond, he neither despised nor repelled him; indeed, as though listening patiently, he boasted that he could not be satisfied. And truly, who could have shown the light of truth to a man of so hardened a heart? Yet he made many religious men bold by the constancy of their faith, through occasions prepared by the Lord, to refute the King's blasphemies.

[46] At length it was said to the King, who had long been inquiring who could most fully vindicate the truth of Catholic doctrine with evident testimonies, that among the exiled Bishops was Blessed Fulgentius, who lacked nothing in knowledge and abounded in grace, who could wisely and eloquently satisfy the inquiring King. Immediately the King, desiring to test the Priest for whom the whole Church of our religion universally bore good testimony, He summons Fulgentius. quickly dispatched an energetic servant, by whom, brought without delay and conducted, he entered Carthage with joy. There, like a most faithful steward finding an occasion to distribute the talents entrusted to him, he began in his own small lodging to teach diligently the Catholics who came to him, explaining how the Father, the Son, and the Holy Spirit, while the distinction of the three Persons remains, is preached as one God by the faithful.

[47] So great was the sweetness of eloquent speech in Blessed Fulgentius, and so great a cheerfulness shone in his face, that holy charity drew all the faithful eagerly to either question the most learned man or to hear him whenever he responded to their inquiries. He indeed, sharing the Word of God without wasting envy, met the questions of all, despising no one, judging no one importunate, ready even himself, if perhaps God had revealed something better to anyone through the Holy Spirit, to hear and learn, to hold, follow, and approve -- exercising the humility of a disciple under the office of Teacher, kind and gentle. He benefits many at Carthage. Whence it happened that he became much more learned and better even than himself, seeking greater gains for Christ. For he taught some who had already been rebaptized to lament their error, and reconciled them; he admonished others not to lose their souls for earthly advantages; and those whom he perceived to be near perdition, he so softened with bland words that out of respect for his goodwill they were ashamed to fulfill the malice they had planned, and returning quickly, they did penance. Others, strengthened by his words and seasoned with the salt of his teaching, refuted the Arian heretics with all confidence. Thus by a wonderful grace it came about that through one Priest, whose wisdom the King had wished to test, the number of the wise grew at Carthage, and through the ministry of the persecutor, the Catholic faith received increase rather than diminution.

\* MS. S. Max. of many. Surius: many.

\* MS. Rip. bold.

CHAPTER XXII.

He responds to the King's questions.

[48] He responds to the King's questions. Learning all these things through secret messengers, the King approved the intellect, wisdom, learning, faith, piety, gentleness, and continence of the distinguished Priest, and recognized him to be such a man as he had been previously proclaimed -- corresponding to the testimonials of his fame. He therefore quickly sent him certain propositions to read, full of the poison of perfidy, demanding that a response be returned to him. The most learned Bishop received these, and dividing the absurdities of the very lengthy narration into chapters of objections, he appended responses that were brief, cogent, necessary, weighty with the authority of testimonies, and radiant with the full light of reason. After conferring these at great length with many wise men and bringing them to the notice of the faithful people, he had them delivered to the King, who had been in suspense with long expectation. The barbarian King, reading them most attentively, because he was never predestined to salvation, praised the wisdom, marveled at the eloquence, lauded the humility, yet did not merit to understand the truth. The people of Carthage, however, * interpreters of the spiritual triumph, confessed with joyful murmuring that the King's propositions had been refuted, and gloried, joining praises of Blessed Fulgentius, that the Catholic faith was always victorious.

\* MS. Bonif. triumphal. MS. Rip. in spiritual triumphs.

CHAPTER XXIII.

Other questions from the King and from Pinta are resolved.

[49] Likewise to others, having been read only once. Yet the King, still desiring to test the most learned man, questioned him again about other matters, and ordered his interrogation to be read to Blessed Fulgentius only once, granting him the faculty of neither meditating nor copying. For he feared that his words to be refuted might be inserted, as before, into his discourses, and that he might again be judged defeated by the verdict of the entire city. Blessed Fulgentius, scarcely able to recall what had been read to him once, deferred responding; but the King commanded him more and more insistently to respond, reproaching the delays of his response and judging the caution of the most holy man as diffidence. Wherefore the same Bishop, supported by the virtue of discretion, lest some lies be spread through the people by which it would be feigned that Blessed Fulgentius either could not or would not counter the royal questions, composed three admirable books, in which, addressing the aforementioned King simply, he thoroughly re-examined the force of the entire question that he had perceived by a slight hearing, teaching that a rational soul had by no means been lacking to Christ the Lord in His assumption of flesh. Then the King, filled with the greatest admiration, dared ask nothing further -- except that one of his Bishops, named Pinta, having somewhat attempted to respond, chose rather to remain silent than was able to respond with anything. To him, however, Blessed Fulgentius immediately opposed another work, Likewise to Pinta, the heretical Bishop. which he entitled "Against Pinta," with a truthful disputation, and in his first defense he showed that the adversaries, having been defeated, had quite rashly resumed the contest.

\* MS. Rip. regulate. MS. Bonif. to recall.

\* variant: the series.

CHAPTER XXIV.

He is called into envy.

[50] When consulted by the Priest Abragila about the Holy Spirit, He writes concerning the Holy Spirit. through a very brief Commonitorium he brought forth many testimonies, teaching that He must be simply confessed as one God with the Father and the Son. He also arranged that the opinions of this Commonitorium should be included between both works of this period, for all the faithful Catholics to read and marvel at, while the Arians blushed and murmured in pain against him. Until, an occasion for malicious suggestion being found, it was said by impious and wicked men to the King, who wished to retain him longer within Carthage: He is called into envy before the King. "In vain, O King, do you labor; your diligence profits nothing. For the teaching of Bishop Fulgentius has already so prevailed that he is reconciling some of your Priests. Therefore, unless you quickly intervene, our religion will fail; and whoever has been baptized by us will again publicly preach the homoousios once reconciled; and even if you wish to stir up persecution, the royal severity will not be feared. For the presence of Fulgentius greatly strengthens and makes all Bishops steadfast."

CHAPTER XXV.

He is again driven into exile; he predicts his swift return.

[51] He is banished again. As those making such suggestions, the King consented, as if constrained by a great necessity, and compelled Blessed Fulgentius to be recalled again to exile in Sardinia. At the dead of night, therefore (for thus the King had ordained it to be done), Blessed Fulgentius was led to the ship without the people's knowledge. But with a contrary blast and resisting winds, he suffered such delays upon the shore that for many days almost the entire city came there, and bade him farewell, communicating from his hand. There, moreover, filled with prophetic grace through the Holy Spirit, * to Juliateus, a very devout religious man who was deeply groaning over the departure of the blessed Bishop, he said: "Do not weep any longer. We shall return to you soon. With the liberty of the Catholic Church restored, you will see us." "But let this," he said, "be a secret with you, He predicts his return. which excessive charity has compelled me to reveal." So carefully did Blessed Fulgentius always flee boasting, nor did he seek human glory in spiritual gifts, content with the testimony of his conscience and relying on the mercy of God alone. What he thought about miracles.

[52] Whence, never delighting in performing miracles, he by no means desired this grace to be given to him. But whenever he was asked to beseech the Lord on behalf of the sick and suffering, or those enduring the necessity of temporal tribulations, he poured forth his prayers with this devotion: His resignation in praying. "You know, Lord, what is fitting for the health of our souls. Grant, therefore, to us who ask what necessity urges, that by which spiritual benefit may not be impeded. Let the prayer of our humility, if it is expedient, * then be heard, so that Your will may be principally fulfilled." And indeed God almighty often granted many things to His praying Priest; but he, attributing nothing to his own merits, ascribed everything rather to the faith of those for whom he was heard, and said that this had been granted not to him but to them.

\* MS. Rip. Juliteus. variant: Viliateus.

\* variant: thus.

CHAPTER XXVI.

He returns to his companions in exile.

[53] His opinion about miracles. But lest we endure the longest delays, let us insert one of his opinions about performing miracles. "Miracles," he used to say, "do not confer justice upon a man, but rather public notice among men. Whoever has been known to men but has not been just will arrive at eternal punishments condemned. But he who, justified by the works of heavenly mercy, has lived just in the sight of God alone, even if he is little known to men, will receive the blessed joys of the Saints crowned." The admirable man therefore feared to have praise from miracles, although he performed daily miracles even greater -- by his most holy exhortation making many unbelievers believe, many heretics be reconciled, many devoted to the worst habits receive the laws of continence: so that through his most salutary admonitions the intemperate learned sobriety, adulterers pursued chastity, the greedy and rapacious were taught to distribute all things to the poor; and with their resolution changed, humility became sweet to the proud, peace to the quarrelsome, and obedience to the disobedient.

[54] The exiled Bishops rejoice at his return. Indeed, Blessed Fulgentius always gave himself devoutly to such miracles as these, accompanied by which, glorious in every place and time, he was at length * transported to Sardinia when the tranquility of fair weather favored him, and he cheered the glad spirits of his fellow exiled Bishops, and made that province itself, which the presence of so many Priests adorned, splendid with the light of his presence, as Christians from everywhere came together with joy to see this most valiant athlete of Christ, who in a singular contest had broken the attack of the raging King, had returned to the divine camp adorned with the laurels of distinction, and being joined to his former fellow soldiers, had exhibited all the more laudable humility to each one, inasmuch as he knew his virtue had shone more brightly -- mindful without doubt of the admonishing Scripture: "My son, the greater you are, humble yourself in all things, and you will find grace before God." Eccl. 3:20.

\* Surius: carried back.

CHAPTER XXVII.

His actions and practices in exile.

[55] Blessed Fulgentius did not wish to dwell any longer in his former house with many brothers accompanying him, but near the Basilica of the holy Martyr Saturninus, finding a vacant place far from the noise of the city, * having first asked the venerable Brumasius, Bishop of the city of Cagliari, as was proper, he built a new monastery at his own expense. In it, having gathered more than forty brothers, he kept the order of cenobitic discipline inviolate, He builds a new monastery at Cagliari in Sardinia. giving no one license to transgress the rule of the holy profession; but chiefly handing down this to the monks to be observed: that none of them should claim anything as his own, but all things should be common to all. For he frequently said that neither ought a man to be judged a monk, nor can he be, whom the desire of having private property has persuaded. For although bodily infirmity sometimes compels a monk to use richer foods, the desire to claim dominion over property of his own right in any things, however small, is an evident testimony of a proud will and avaricious cupidity.

[56] Generous to his own, especially those who ask for nothing on their own. He himself distributed to the servants of God the necessities of life with the utmost discretion, considering the strength and weakness of each. Nevertheless, to whomever he granted more than to others, he admonished them all the more to preserve humility, saying to them: "Whoever receives something more from the common substance becomes debtor to all whose substance it is; and only humility benefits a debtor." Thus he ensured that no one suffered scandal when he seemed to give more to one on account of infirmity. He also had a very great solicitude to anticipate the requests of all the monks, giving beforehand whatever either necessity or manifest reason showed ought to be given to anyone. But if anyone presumed to ask before receiving, he immediately denied him, even if he deserved to receive, saying that monks ought to be content with what they had received. "But those who ask for themselves as though in need still serve carnal desires, and do not perfectly think of heavenly things at all, so long as they hasten to provide for what is necessary for themselves, since they cannot do so by trading, at least by asking."

[57] Who are true monks: who were especially dear to him. He also said that those were true monks who, with their own wills mortified, were prepared to will nothing, to refuse nothing, but only to observe the counsels or precepts of the Abbot. Therefore he did not allow even the brother who held the office of Prior to do anything without his counsel. He loved less those brothers who labored and exercised bodily works with untiring strength but had no zeal for reading, and did not judge them worthy of the highest honor. But whoever had an affection for spiritual knowledge, even if, destitute of bodily strength, he could never work with his hands, was particularly held dear and pleasing.

[58] He was affable, kind, discreetly severe. He loved it when, as he debated before the brothers, someone proposed the most difficult questions to him, in which his most excellent intellect labored. It was generally permitted to all the brothers, even those who were simple by nature or of little understanding, to ask about whatever they wished; nor did he cease to give an account, overcome by weariness or labor, until they confessed themselves satisfied. For he had a very great and admirable grace of correcting the restless with a tranquil heart, so that when he was thought by others to be most vehemently angry, the utmost placidity prevailed and reigned in him; and, similar to one who was disturbed though without disturbance, he disturbed many who were acting badly with a salutary vehemence. For hating vices and loving men, he appeared severe only as long as the utility of spiritual discipline required it. At other times, toward each person he was so gentle and common and easy that he would call none of the brothers by a bare name, nor would he command any, however small, with the arrogance of secular domination.

\* Baronius: Primasius. MS. Bonif. Brimasius.

CHAPTER XXVIII.

His writings during exile. The end of the persecution.

[59] His various books. At the same time he wrote a letter to the Carthaginians, distinguished by sublime exhortation, in which he set forth with the gravest complaint nearly all the deceits and deceptive blandishments by which unhappy souls were being seduced to death. Then also, in reply to the consultation of the devout Euthymius on the remission of sins, he responded in two books without delay. He also taught in a salutary disputation one who desired to know the testimonies of predestination and the differences of grace. He frequently sent familiar letters, in which spiritual edification is nevertheless contained, both to those dwelling with him in Sardinia and to those living in Africa, and especially to Roman Senators, and to widows and virgins whose fame was considered praiseworthy. He composed two books for Proba, a virgin of Christ, on fasting and prayer. He was so well known to all nations that two books which a Bishop Faustus of Gaul had composed against grace in a crafty discourse, secretly favoring the Pelagians but wishing to appear Catholic, when b the brothers at Constantinople were offended, were sent to Blessed Fulgentius for examination. To prevent the hidden poison from spreading, he himself responded in seven books, laboring more to explain than to refute, because to explain his ambiguous words was to refute the arguments of the deranged. Certainly the great labor of this work quickly received its due reward. For as soon as the dictation itself was finished, the chain of the longest captivity was immediately broken. For the death of King Thrasamund and the wonderful goodness of Hilderic, who began to reign, restoring liberty to the Catholic Church established throughout Africa, gave the people of Carthage their own Bishop, King Hilderic restores the Bishops. and commanded by most clement authority that ordinations of Bishops be held in all places.

a The errors of Bishop Faustus's books are not without fault; but the author himself is a Saint, as we shall say on January 16.

b variant: offended by many brothers.

CHAPTER XXIX.

His glorious return. Life after exile.

[60] Blessed Fulgentius, therefore, after he had wisely vanquished the Pelagians, merited to see the Catholics rejoicing. Thence, according to what the Holy Spirit had predicted through him, The exiled Bishops return to Africa. he returned to Carthage with all his fellow Bishops, from where he had gone out alone. He found joyful those whom he had left sorrowful. He found those fervent with immense exultation whom he had left enduring the violence of persecution. He found them having a spiritual Father whom he had left mourning the Church their mother. He found those waiting for him with joy whom he had left groaning in weariness.

[61] Fulgentius is received with great applause of the people. So great was the devotion of the citizens of Carthage, eager to see Blessed Fulgentius again, and so ardently did the whole people await the one they had seen fight manfully in their sight, that while the other Bishops disembarked before him, the silent multitude stood upon the shore, seeking Blessed Fulgentius, whom they knew intimately, with eyes and minds among all the Bishops, and looking for him from every ship. When his face appeared, an immense clamor arose, as all vied with each other as to who would first be recognized in greeting him, who would bow his head to receive his blessing, who would merit to touch even his outermost fingers as he walked, who would see him even with eyes standing far off. Divine praise resounded from every tongue. For the people, following and preceding to the Basilica of the holy Agileus, celebrated the noble triumph of the blessed Confessors. But the very great multitude of the people, eagerly running together, pressed upon Blessed Fulgentius, whom they honored above the rest, until the holy provision of certain Christians, making a circle around him in the heat, provided a free path in the middle for him to pass through.

[62] Yet the Lord, still wishing to test the charity of faithful men, miraculously drenched those walking with copious rains. And who could narrate the works of piety without loss of truth? The immense rain terrified no one, nor prevented them from rendering service to the glorious Priests; indeed, rather, as if a heavenly blessing were descending from above, the faith of the nobles so increased that, gladly spreading their cloaks over Blessed Fulgentius, they repelled the rain and fashioned a new kind of tabernacle with ingenious charity -- imitators of those who in earlier times spread their garments in the road, as the Gospel says, for the Savior seated upon the colt of a donkey and coming to Jerusalem. Matt. 21. For these men did something similar, who unanimously protected the bare head of Blessed Fulgentius with their own garments. All give thanks to God. With evening scarcely approaching, having been presented to Bishop Boniface of holy memory, they all blessed and praised God together. Then Blessed Fulgentius, wherever he passed through all the streets of the city of Carthage, was pointed out with hands and eyes, and was proclaimed with innumerable praises.

[63] Fulgentius visits his friends. After he had hurriedly visited and blessed the houses of all who loved him, and having deigned to rejoice with those rejoicing -- he who had previously wept with those who wept -- and had satisfied the desires of all, he bade farewell to the brothers and departed from Carthage, He returns to his own amid extraordinary rejoicing. finding even greater joys throughout all the roads of his long journey, as peoples from all sides hastened to meet him with lamps and torches and branches of trees, giving thanks to the ineffable God, who had miraculously made Blessed Fulgentius gracious in the sight of all. Through all the churches he was received as though he were their own Bishop, and the entire province of Byzacena rejoiced at his return as if it were one congregation.

[64] He dwells in the monastery, subject to the Abbot. Who, I ask, would not be exalted by the greatness of this glory? Yet it provoked Blessed Fulgentius to a greater zeal for humility. For coming with popular glory and adding to the dignity of Bishop the privilege of special veneration, after he had taken his seat, he still desired to dwell among monks. And lest he seem to diminish the authority of Abbot Felix by his arrival, he voluntarily took from himself all power of commanding the monks, wishing himself also to do the will of another, not his own. And he who, while still a monk, had undertaken the stewardship of the brothers, now as a Bishop refused to rule in his own monastery -- so carefully guarding against saddening Abbot Felix that, when showing hospitality to those who came, if ever necessity demanded that the bread be multiplied or something more be provided, he would first seek the counsel of Abbot Felix. In every council of Byzacena, then, he was the first to be consulted about greater matters; in his own monastery he * simply consulted Abbot Felix even about the smallest things.

[65] It was not enough for Blessed Fulgentius to pursue and maintain this humility in words and deeds, unless he also confirmed in writing that he claimed nothing as his own in that monastery, and that he dwelt among the monks not by right but by charity. For the prudent man, considering lest the simple servants of God should afterward suffer any prejudice, in this document opposed a barrier of contradiction to his successors, because he put nothing above the welfare of the monks serving God. He did, however, purchase a house near the church, to the construction of which he devoted the greatest diligent care, lest his future successor lack a dwelling. Repairing the ministries of the clergy, whatever * had been lacking, He employs monks in ecclesiastical ministries. he transferred many of his proven brother monks to ecclesiastical service. There too, consulting charity so that, since he ordained nearly all the clerics from that monastery, with the old familiarity remaining, no dispute would ever agitate monks and clerics. He also showed the greatest diligence lest any cleric be adorned with ambitious clothing, or, He takes great care of the clergy. occupied with secular affairs and wandering too long from his ecclesiastical office, he ordered all to have houses not far from the church, to cultivate a garden with their own hands, and to take the greatest care to sing sweetly or to read aloud.

[66] Every week he established that all clerics and widows, and whatever laypeople could, He establishes fasts and public prayers. should fast on Wednesday and Friday, commanding all to attend daily vigils, matins, and evening prayers. He restrained some of the restless with words, some with blows -- those whom a manifest fault had compelled him to flog. He chastises vices. He so attacked the vices of all with salutary discourse that, inserting the name of no one, he compelled all to fear, and to abandon even hidden sins in salutary fear. Nevertheless, how could he have less caution among his own clerics, who also settled the longstanding disputes and contentious quarrels of neighboring congregations? He removes dissensions. He himself calmed the animosity of the people of Maximiana, who refused to receive the Bishop ordained for them, with salutary admonition, and establishing a fitting end to a most grave scandal, he moderately and wholesomely settled all things among them.

[67] In the Council of Vincense also, by the judgment of all the Priests who had assembled, he was placed before and preferred to a certain Bishop named Quodvultdeus, who affirmed himself to be senior to him; on that very day and occasion he was silent, and did not wish to diminish the authority of the Council by making excuses. He wishes to be placed after another in the Council. But when after the Council he perceived the Bishop to be grieving, fearing to generate a scandal for his brother on account of his own honor, and judging it better to become lesser through charity than greater without charity, afterward, looking to the glorious meeting of the Council of Sufes, he poured forth a humble petition before all, that Quodvultdeus the Bishop should again be preferred to him by his own willing consent, so that with his name read out after the other's, he might henceforth live happily with his fellow Bishop's spirit reconciled. The Bishops marveled at the humility of one making such a request, and did not wish to sadden one offering to God the sacrifice of humility, for the keeping of the unity of the spirit in the bond of charity. Where are now those who are dominated by the desire to be preeminent over others, who even place themselves before their own superiors, claiming privileges not owed to them? Behold, Blessed Fulgentius did not even wish to defend the primacy he had merited, because he by no means desired to be prior to anyone without charity.

[68] The singular master and Teacher of the Catholic Church, however little leisure he had here in Africa amid various occupations, nevertheless dictated many ecclesiastical sermons to be written, which would be spoken among the people. Wherever he preached, He preaches. he delighted the minds of all, generating not empty and most vain applause, but compunction of heart. Bishop Boniface of holy memory waited for him at the Church of Saint Agileus, at Burni, as he dedicated a church, for two days in his presence as he preached; and he was so delighted to hear the Word of God from his mouth that until he finished his sermon, He writes more works. he himself watered the ground with tears, giving thanks to God, by whose grace the highest and most illustrious Teachers are always raised up in the Catholic Church. Having now returned from exile, he composed many new works; he refuted the false deeds of the lying Fabianus in ten books; he produced three books on the truth of predestination and grace, and composed many other works, which whoever wishes to know will find them faithfully written in his monastery.

\* variant: humbly.

\* variant: had been lacking.

\* variant: Vivecense.

\* MS. Rip. Quodvult Deo.

\* variant: Furni.

\* variant: already returned from exile, nine and ten books, etc.

CHAPTER XXX.

His death, burial, and successor.

[69] He withdraws to devote himself to penance. It is now time for us to tell how, after all his good works, he came to rest, translated to the kingdom of heaven. Nearly a year before he was taken from this world, moved by a profound compunction of heart, he suddenly left his ecclesiastical occupations and, secretly withdrawing even from his own monastery, he sailed with a few brothers accompanying him to the island of Circina. There, on a small reef named Chilmi, where he had already ordered a monastery to be built, devoting himself to reading, prayer, and fasting, as though he knew his last day was approaching, he did penance with his whole heart. And although his whole life, from the time he converted and wholeheartedly took up the monastic profession, had been a time of penance, on this island nevertheless, much more and much more diligently, resembling one who was beginning anew, He returns to his own. he mortified his members and wept in the sight of God alone. Then, with many now murmuring about the absence of the Priest, constrained by the necessity of charity, he went down again to his monastery, to provide the usual comforts to religious men and to bear with patience the hardest labors for the welfare of his neighbors.

[70] His patience in illness, and his remarkable prayer. Not many days had passed, and behold the good Lord was calling for His faithful servant. For he suddenly fell into the most acute sufferings of bodily infirmity, where, wearied by illness for nearly seventy days, he frequently said only this: "Lord, give me patience now here, and afterward pardon." Nor did he cease from this prayer at all, whether pain afflicted him, or fever burned him, or weariness dissolved him. When doctors urged him to use the baths for bathing, he said: "Can baths really make it so that a mortal man, when the time of his life is completed, does not die? * If true death draws near, not even the applications of warm waters can repel it. Why, I beg you, do you persuade me to dissolve the rigor of a profession long maintained at the end?"

[71] Thus faithfully entrusting his health to the heavenly will, after he sensed without any doubt that he was to be dissolved, calling all his clerics together, in the presence of monks, he addressed them, saying: "I, brothers, He asks pardon of the clergy. looking out for the salvation of your souls, was perhaps troublesome and difficult among you. And therefore I beg you that whoever grieves at anything may forgive me. And if perhaps our severity has transgressed its due measure, pray that the Lord not impute this to me as sin." When, as Blessed Fulgentius expressed such things with tearful sobs, all fell together upon his knees, crying out that he had always been good, always affable, and had always watched over the salvation of all, as was fitting, he said: "May the Lord my God, therefore, provide you with a pastor worthy of Himself."

[72] On the point of death, he distributes everything to the poor. Then, having commanded silence, he rested a little. And then, caring for the poor, having inquired about the sum of money from which he as a most faithful steward daily ministered to the needy, he ordered it all to be spent, recalling from memory the names of widows, orphans, pilgrims, and all the poor people there, and by his own deliberation determined what should be given to each individually -- having no heirs in this world, yet leaving to the poor the inheritance of this benevolent solicitude. But neither did he defraud his own clerics of the due blessing, mercifully consulting their poverty also; and secretly arranging all things diligently, praying continually and blessing each person who entered, he remained of sound mind until his final hour.

[73] He dies on the Kalends of January. On the last day of the Kalends of January, after the completion of Vespers, he happily delivered his blessed spirit into the hands of the Lord, in the twenty-fifth year of his Episcopate and the sixty-fifth year of his entire life, as he had indicated to many brothers when near death. On that same day his holy body could not be buried, He is honorably buried. but placed in the oratory of the monastery, it invited monks and clerics together to keep vigil that whole night in psalms, hymns, and spiritual songs. In the morning, after a very great multitude of people came from neighboring places for the funeral, carried by the hands of Priests to the church of the city called Secunda, where he had also placed relics of the Apostles, he obtained an honorable tomb. He was indeed the first Bishop to merit being interred in that basilica, where the old custom did not allow any dead person to be buried, neither Priest nor layman. But the great force of love had removed the impediment of custom, as all the citizens sought with the utmost devotion that where the holy man beloved of God had been consecrated, there he might always be seen to be joined also locally to the prayers of each individual.

[74] For they had quite often proved how many good things the prayer of Blessed Fulgentius had provided them, and how many evils it had repelled -- as was afterward clearly evident from manifest signs, when not many days after * his departure, The Moors devastate the territory of Ruspe. the hostile nation of the Moors suddenly ravaged the territory of Ruspe, devastating much with plunder, killings, and arson, and slaughtering within the very walls of the Church those whom they could find. Who would not marvel at the grace of Blessed Fulgentius? As long as he lived, the city entrusted to him did not experience the fury of war; and while nearly the entire province endured a horrible captivity, Ruspe was unharmed on account of its venerable Priest, whose life was a wall for his own citizens.

[75] [His successor Felicianus is appointed a year later, Fulgentius himself arranging this from heaven.] Nor did I judge that this should be passed over in silence: that while a suitable successor was sought for him, as laypeople and clerics were in disagreement, the length of the contention lasted nearly an entire year, so that Your Holiness might sit upon his see on the very day on which he himself had died. For the first solemnity of his burial merited to be adorned with this privilege, that it might become far more venerable through the joys of Your ordination. Do you wish to know how these things came about not by random circumstances, but are shown to have been granted by his prayers? Recall the most faithful vision of the Blessed * Bishop Pontianus of Thenae, which he himself narrated as follows: "As I was going according to the command of Primate Datianus to choose a Bishop for the Church of Ruspe, the same most Blessed Fulgentius appeared to me during the time of rest, and greeting me with an affable look, as was his custom, and in a friendly manner, he said, 'Where is Your Holiness walking so quickly now?' I answered, 'So that a Bishop may be chosen for the Church of Ruspe.' But he, smiling, said, 'He has already been ordained.'" Does it not appear that what was predicted in the vision was accomplished by his own prayers? He who already knew the confirmation of one not yet elected or ordained had also already merited by praying for the day on which the one ordained could sit in the see. Therefore, with continual prayers and faithful devotion we always wish that, made a participant of his glory forever, you may live happily as a not unworthy successor to so great a predecessor, and that you may give thanks with us to the Lord for the completion of this work, and ask pardon from all wise readers for whatever has perhaps been said less eloquently.

\* MS. Bonif. secretly.

\* variant: Cirtina.

\* Surius: If true death is near.

\* variant: of his departure. Surius: of his accession.

\* MS. Rip. Ponticanus.